Helpes to humiliation Bolton, Robert, 1572-1631. 1630 Approx. 66 KB of XML-encoded text transcribed from 80 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-03 (EEBO-TCP Phase 1). A16325 STC 3234.5 ESTC S210 22066381 ocm 22066381 25013 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A16325) Transcribed from: (Early English Books Online ; image set 25013) Images scanned from microfilm: (Early English books, 1475-1640 ; 1746:5) Helpes to humiliation Bolton, Robert, 1572-1631. [10], 149 p. By T. 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Keying and markup guidelines are available at the Text Creation Partnership web site . eng Repentance -- Early works to 1800. Humility -- Christianity. 2003-07 TCP Assigned for keying and markup 2003-07 Aptara Keyed and coded from ProQuest page images 2004-01 Judith Siefring Sampled and proofread 2004-01 Judith Siefring Text and markup reviewed and edited 2004-02 pfs Batch review (QC) and XML conversion HELPES TO HVMILIATION . IAMES 4. 10. Humble your selues in the sight of the Lord , and he shall lift you vp . Printed at London , by T. Cotes , for Peter Whaly , dwelling in North-Hampton . 1630. To the Reader . I Here commend vnto thee Christian Reader a table of Repentance , now put into a little Tract , collected from that graue , learned , and godly Diuine , Mr. Robert Bolton . I could haue beene content to haue stayed the publishing thereof , vntill such time , in which the Author might haue beene preuailed with to print it ; for there cannot but want much beauty and lustre which it might haue had , if it had beene set forth or perused to be fitted for the Presse by him that first gaue life vnto it ; but being inforced to it by the importunity of many well affected , both farre and neere ; and I vnwilling to haue such a pretious fountaine sealed vp , considering the good that might redownd to many in the meane time by it . I resolued by the Authors leaue no longer to ingrosse the same to a priuate vse , but to impart it to a publike good , especially considering , first , how few are acquainted with the right nature of Humiliation , no more than Nicodemus was with regeneration : that though many boast of it , few haue it , when alasse it 's plaine , without true Repentance there is no saluation . Now this table hauing so perspicuously vnfolded the nature of this grace : those that haue a beginning of it , may from hence adde an increase to their store ; and they that want it , may here see the way and meanes of obtaining it . Secondly , the extraordinary exercise of fasting and prayer , a duty of pretious account amongst Gods Children , which hath alwayes beene wonderfully blest with a happy successe , in so much as albeit their ordinary prayers returne not empty without a blessing , yet respectiuely to those prayers which are ioyned with fasting , they seeme barren and blasted , which otherwise are fruitfull and full eared . How then could I withhold this which by experience and the iudgement of iudicious Christians , cannot but bee of speciall vse and helpe vnto such a blessed and successefull ordinance ? Thirdly , these times call for it , to fast and pray and cry mightily vnto God by our prayers , that wee may stand in the gapp , and make vp the breach : and from this table wee may receiue much helpe in this particular . Wherefore I hope I shall neede no further perswasion for thy gracious acceptance , than that hereby if the fault bee not thine owne , thou maiest receiue much good and comfort to thy soule : which if thou findest , giue God the glory , the Author thy thankes , and me thy prayers . I. S. HELPS TO HVMILIATION . Acts 2. 37. Now when they heard this , they were pricked in their heart , and said vnto Peter , &c. IN these words here is : First , a compunction and a thorow wounding their hearts . Secondly , a consultation what to doe . Thirdly , Peters holy counsell ; Amend your liues , and be baptized . From the first , in that these men when they had heard of the greatnesse of their sin , were thus wounded at the heart , obserue : That contrition in a new creature ordinarily is answerable to his former vanity . Manasse , 2 Chron. 33. 6. Mary Magdalen , Luke 7. Augustine a great sinner , wrote 12. bookes of Repentance . To whom much is forgiuen , they loue much : and this is a fountaine of Euangelicall Repentance . As a traitor condemned to dye would wonderfully breake his heart to thinke hee should bee so villanous to so gracious a Prince : so is it with a Christian that beholds Gods mercy to him . Christians after their conuersion desire to see their sinnes to the vtmost , with all the circumstances that make them hatefull , as the obiect , nature , person , time , and age , &c. In which or how they were done , that so they may bee more humbled for them . If it be not so ( as it may be otherwise , for God is a free agent and is not tyed to any proportion of sorrow ) then such troubles as these vsually seaze on them . First , they are often afflicted with this , that their conuersion is not through and sound , and so do not with such heartinesse and chearefulnesse performe the duty of Godlynesse . Secondly , they are many times haunted with listlessnesse and coldnesse in their progresse of Christianity . Thirdly , they are visited with some crosse or other that sticks by them : to make them lay a greater Load vpon sin . Fourthly , they are more subiect to bee ouertaken with their sweete sinne , because because they haue no more sorrowed for it . For the lesse it is sorrowed for , the more it insnares men . Fiftly , some of them haue beene assaulted vpon their bed of death with sorrowfull and strong temptations : Not that men should conceiue this is alwayes the reason of it ; for God hath ends in all his workes , knowne onely to himselfe ; but this I haue knowne , some haue beene troubled , and this may bee in great mercy to make a weake conuersiō more strong . Least any Christian should bee troubled at it , take notice in Contrition : There must bee sorrow of heart because of sinne . There must bee a dislike of it in the will. There must bee a transmutatiō or strong reasoning in the mind out of the word of God against sin . This is the Sinew of Repentance as Austin had against Playes , that all men could not draw him to it . There must bee a resolution and striuing and watching against it , as Iob with his eye . Iob. 31. 1. There must bee a greiuing that hee is not excellent in all these , and herein make vp what thou wantest in the former . These bee in some measure in all Christians ; some are more eminent in one part , some in another , as Ioseph had little sorrow , but a strong Resolution , because hee had so strong a temptation , and withstood it ; hee had strong reasons beyond nature to resist sin , and resolue against it , so that it is not so much the measure , as the truth of euery part that is required . But if they bee not in an excellency in great sinners , they are to mourne for the want of them . To help herein , obserue these tenne degrees or Acts of repentance or rather helps to humilation . Get sight , and suruey , and full apprehension of all thy vilenesse , iniquities , transgressions , and sinnes , the number and nature of them . Get a right apprehension of Gods wrath and fiery indignation , and the pure eye of God against sinne . Get a sense of the vnspeakable misery thou art lyable to by reason of sinne . Get a base esteeme of thy selfe . Get an inward sorrow of heart and bleeding of soule . Get an outward bewailing with hart-peircing confession . Get an hatred and auersion in thy will from sinne . Get a strong reasoning in thy minde against sinne . Get a sincere opposition in thy life , of sinne . Get a sincere greiuing that thou canst do these things no better . Now for the first act ( viz. ) Get a sight & suruey , and full apprehension of all thy vilenes , iniquities , transgressions and sinnes , the number and nature of them ; for which purpose take these three helps . First , keepe the eye of thy naturall conscience cleare . Secondly , bee acquainted with all the wayes thou canst possible to anatomize thy sinne . Thirdly , take notice of the guilt of originall sinne , because a Christian may haue his heart locked vp more at one time then at an other . For the first of which ( viz ) the keeping of the eye of the naturall conscience cleare , obserue : First the Rules of the heathen that neuer did know Christ. Secondly the indowments of the Heathen . Thirdly the common notions of nature which were in the Heathen . For the first ( viz ) The rules of the Heathen that neuer did knowe Christ , as instance in : Lying besides the word of God which banisheth it from Heauen , by the light of naturall reason Aristotle saith , A lye is euill in it selfe , and cannot bee dispensed withall ; and the reason of it is this : we haue a tongue giuen vs to expresse the truth ; now if our tongue tell more or lesse then our mind conceiues , it is against nature . Ribald talking , of which many make a sport , and rather then they will lose a Iest , they will venter to damne their soules . Epictetus saith , It s dangerous to digresse into obscenity of speech . Cowardize in good causes , thinking it good sleeping in a whole skin , Aristotle Ethic. 3. cap 1. that in some cases a man had better lose his life then bee cowardly . Drunkennesse ; the daies bee so drowned in impiety , that if a man bee drunk euery day , yet he will take it in a great disgrace if he be not counted an honest man ; whereas Seneca saith it is but a raging madnesse , and if hee should behaue himselfe so but two or three dayes as hee doth then , men would count him mad . Mourning immoderatly for losse of wife or children , Passions of anger , morall Philosophers haue many excellent rules , the which if a naturall man would take notice of , hee would neuer bee so passionate : for they say it ariseth first , From a great weaknesse of spirit . For were he manly , hee would passe by those thinges with scorne : whereas hee shews himselfe to bee of an effeminate spirit and impotent affections . From selfeloue . From an ouer delicacy and too much nicenesse in suffering wrong . From a passing proud nature , being affraid to bee contemned . From too much credulity , so that if one or two do whisper hee thinkes they speake somthing hurtfull of him , and is ready to breake out into rage : for which passions they giue these rules . That thou containe thy body and tongue in quiet . That thou say ouer the greeke Alphabet before thou say any thing in rage . That thou looke thy selfe in a glasse , and thou shalt see what an vgly creature thou art in that rage ; for saith Homer , his eyes sparcle like fire , his hart swels , his pulse beates . &c. so that if in this moode he should see himselfe in a glasse , he would neuer againe be angry . Secondly , obseruing the endowments of the Heathen . For instance , Regulus the Romane , being taken prisoner of his enemies the Carthaginians , & vpon promise of returne if he sped not , obtaining to go home to Rome to treate with the Senate for a commutation of Captiues , Carthaginians for Romanes , of whom himselfe was one : Comming to the Senate , he gaue weighty reasons to dissawde them from commucation ; so as chusing rather to abide the certaine cruelty of his Enemies , then to breake his faith and promise ; he returned , where he was most cruelly vsed of them ; by whose example Christians might bee ashamed that make no matter of breaking their promises . Fabricius attained to that height of excellency , that it was said , A man may as soone pull the Sunne from its Spheare , as that man from his honest and iust dealing . Cato was so excellent , that it is said , hee did not good for feare , shame , profit , &c. but because goodnes was so incorporated into him , that hee would not do otherwise . Cambyses stood so stricktly against bribery , that a Iudge being taken in that crime , he flayed him , and set his skinne in the seat of Iustice , and let his son leane thereon that hee might hate that vice . Zaleucus King of the Locrians , made a law for adultry , that whosoeuer was taken in that fact should haue his eyes pulled out ; now his owne sonne being taken in that fault first , because hee would not violate his owne decree , pulled out one of his sonnes eyes , and one of his owne . Thirdly , obseruing the common notions of nature which were in the Heathen . All good is to bee done . All evill is to be avoyded . Kinde is to be propagated . Doe as wee would be done by . God is to be honored , from whence ariseth this obiection , namely : Is not this notion extinguished in them that deny God ? Not vtterly , but it generally dwels in them ; so farre onely they haue vse of it , as to leaue them without excuse Rom. 1. 19. 20. A mans life is to bee preserued : Now selfe preseruation is so ingrafted into the blood and veines ; that therefore the selfe-murderer sinnes : Against God the Father . Against God the Son. Against God the holy Ghost . Against the light of nature . For the first , ( viz. ) thou sinnest against God the Father , who commandeth , Thou shalt not kill , and so thou sinnest : Against the image of God , in that thou destroyest it . Against his Soueraignty ; for , Hee hath appointed thee to worke in his vineyard , and thou wilt rather dye , &c. as if he were a hard Master , that thou darest stay no longer in his seruice . Thou dishonourest him , and gratifiest his enemy . Hee hath planted thee as a tenant at will in this earthly tabernacle , and thou beatest it about thy eares . Thou sinnest against God the Sonne ; for , Thou art none of thine owne , thou art bought with a price : this will helpe thee against the diuels temptations , for when hee comes to tempt thee to that sinne , say , thou art an others and not thine owne . Thou maymest Christs body in taking away a member of it . Thou sinnest against God the holy Ghost ; for , Thou pollutest thy soule with blood ; and , It is the office of the Spirit to dwel with us : and It is the office of the Spirit to inuite vs to taste of the good blessings of God , as Esay 51. Oh! but my soule is blacke with sinne , &c. This is the action of the Spirit to reueale this vnto thee . Thou sinnest against the light of nature most cowardly , and against fortitude ; thou sinnest against the Kingdome ; against thy neighbour , thy family , and thy selfe ; and puttest thy selfe among the sorrowes of the diuels , which is a Bedlam madnesse . Be acquainted with all the wayes thou canst possibly , how to anatomize thy sinnes ; for which purpose take these methods and helps . Bee perfect in the Law of God , & looke thy selfe in the pure Christall glasse thereof : Be throughly catechised in the Commandements , , as in the fourth Commandement ; wherein consider , Preparation . Celebration . Preparation , which consists , In praying : Publiquely with thy Familly ; Priuately with thy selfe . In examination . In renewing thy repentance . In couenanting with thy thoughts to spend that whole day in holy things . Celebration . It may bee for scandalous sinnes in thy life thou hast beene sorowful , but thou hast passed it with many wandrings ; for which thou hast not beene humbled : All these are to bee brought to thy minde with much bleeding . An vtter Cessation or abstinence , from thoughts , words , and deeds ; of calling , recreation ; more then for necessity , mercy , comlinesse . Take suruey of all the wrong which we haue offered to all things in Heauen and Earth ; all things are the worse for a wicked man , so far as his sinne can add hurt vnto them . Take a perusal of thy selfe from top to toe . The sinnes of thy eies : each thing thou lookest on , not making a holy vse of them , is a sin of omission : consider then how many there are euery day , and , if in one part so many , what are there in the whole body ? Consider all the commissions , and omissions as thou standest in seuerall relations . As a Creature , how thou hast caried thy selfe to thy Creator . As an husband , to thy wife . As a Father , to thy Children . As a Master , to thy Family . As a Neighbor , to them without , or to Gods children . As a Subiect , &c. Take notice of all thy failings in al these , and thou shalt finde sufficient matter for a day of humiliation . Labour to get ( as I am perswaded euery Christian hath ) two Catalogues of thy sins , before conuersion , and since . Of Gods mercies , spirituall and temporall . Take notice of the guilt of originall sin . Now because a Christian may haue his heart locked vp more at one time than at another , let them in case of barrennesse , consider these sixe quickning points . Looke to the seede and sinke , and naturall inclination of thy heart to all manner of wickednesse : for suppose by the mercy of God thou wert able to say , and that truely , that thou couldest not possibly finde any actual sin within thee : yet looke back to the corrupt fountaine , & there thou shalt finde that thou and the most holy christian on earth , whilst thou liuest in this house of flesh and tabernacle of clay , thou hast it in thy nature to sinne against the holy Ghost , to kill Iesus Christ to commit sodomy ; & what hindereth but Gods free mercy ? This then throughly considered ▪ is sufficient matter to humble thee , to consider with thy selfe , what a wretch am I yet , that haue this seede still in my bowels . Consider & throughly weigh the circumstances of all thy sins , of thy vnregeneration , at what time , in what place , with what scandall , &c. As Austin saith of him selfe , hee did wonderfully weepe in reading the fourth booke of Virgill when Dido was killed what a damn'd soule had I ( quoth hee ) that could weepe for her misery , and not for my owne ? so when he listened to musicke and to the tune in singing of a Psalme in the Church , rather then kept his heart to goe along with the matter : and for being much addicted to stage plaies , & many more , but especially for robbing an orchard , which he aggrauates by many circumstances ; that great renowned Father left this example to all posterity ; where as if a young man now adayes should but cry out of robbing an orchard , hee would bee thought simple and too precise . Looke the second booke of his Confessions , where see his sinne aggrauated , by these ten circumstances . Saith hee , this theft which I committed was not onely in the booke of God forbidden , but I had it in my heart daily . Volui , feci I resolued with free will to doe it , and I did it . Fastidio aequitatis , I did not doe it for want , but in disdaine of goodnesse , and out of an eager desire to doe wrong . I had aboundance of the same kinde and better at home . I did steale them , not so much to inioy the thing , as mine owne theft , that it might bee said of my old companions , that I robd an Orchard . There was a num of desperate swaggerers and incarnate Diuels with me . Nocte intempestiua , at midnight : which he aggrauateth with another Circumstance when wee had beene sporting and dancing we did it . We carried all away . We carried so many away , that they were a burden to vs. When wee came home wee gaue them to the swine : and then at the conclusion , hee cryes , Oh my God , behold my heart , Ecce cor meum Deus . If we would looke backe on such a Sabbath breaking , how in such a place , at such a time , so inflamed with lust ; If drunkards , whoremongers , vsurers , &c. would take this course , they might finde such aggrauations , that by the mercy of God , might terrifie them from their euill courses . In case of barrennesse consider , we had our hands in the sinne of Adam , & so brought all the sorrow , sinne , and damnation vpon all that shall bee damned , and we are guilty of all the horrors of conscience ; If we had not hearts of adamant , or hewne out of a rocke , or had sucked the brest of Wolues or Tigers , we would bee moued at this , which is able to breake a thousand adamants . I speake aduisedly , it is able to open a wide gap of penitent teares in the most flinty soule of the most bloody sinner . Cut off all sinne both originall and actuall that thou hast taken notice of , and doe but consider the imperfections that follow the best actions , the innumerable distractions of thy most holy prayer that euer thou madest ; the sinnes of the last Sabbath , thy deadnes , fruitlesnesse , &c. Remoue all personall sins , yet consider how many wayes we haue our hands in others sinnes , which ( it may be ) they haue carried to hell with them . Wee haue a world of matter from hence to breake our hearts : for we may bee guilty of others sins 13 wayes ; There is none but are guilty of some of these wayes . For the first , by incouraging them , as those Prophets which cryed Peace , peace , when there is no peace , when they are but formall or ciuill professors , those that sow pillowes vnder mens elbowes , that heale the wounds of the people with faire words , when there is nothing towards , but tumbling of garments in blood , and vengeance , and deuouring with fire . Aske all those Ministers that reueale not the whole counsell of God , who sent them to incourage ; it shall all fall to nothing ; but you of this place are inexcusable , for wherin haue I hid any thing from you ? no , I dare not bee guilty of any mans blood that way , for the damnation of his soule . By prouoking ; as Iob's wife said to him , Curse God and dye : so , Fathers prouoke not your Children to wrath , for they then are guilty of their sinnes . By familiarity with sinners , with company keeping . If thou vouchsafest thy company to Alehouse haunters , to prophane persons , to Idolaters , to Gods enemies ; looke for that sharpe checke which the Prophet gaue to Iehosaphat for associating himselfe with wicked Ahab , saying , Shouldest thou countenance the vngodly , and loue them that hate the Lord ? Therefore is wrath vpon thee from before the Lord. Or as Psal. 50. 18. When thou sawest a theese , thou consentedst with him , and hast beene partakers with adulteres . Therefore as Moyses said to the people , Separate your selues from the Tents of Corah , least ye perish with them . And , Come out of Babylon , my people , haue no communion with that Whore , least yee perish in her sinnes , and be destroyed with her plagues , Reu. 18. Dauid saith , I haue not dwelt with vaine persons , nor will I haue fellowship with the vngodly Odi Ecclesiam malignantiū . And who would vouchsafe to let their loue runne on such in this life , that must bee separated in the world to come ? But for workes of thy particular calling , as buying , selling , salutations , &c. wee must haue these , or we must out of this world , as 1 Cor. 5. 10. 11. By participation , Thy Princes are rebellious , and companions of theeues : so Magistrates which execute not their office , are guilty of all the sins which the people commit within the compasse of the time of their gouernment , and they are all set on their score , without repentance . By silence , when thou hearest a good man traduced , and sayest nothing ; especially dumbe dogges ; euery Sabbath is a bloody day to them , for their silence is cause of all the iniquity done that day , & all these things which they do amisse , whether by swearing , Ale-house haunting , &c. all are set on his score : so all those that are faint and cowardly for Gods glory and truth . By defending , Woe to them that call darknesse light , and light darknesse ; Therefore if any by quicknesse of wit will labour to maintaine vsury , bribery , &c. they are guilty of those sins . By counselling , as Iesabell counselled her husband to kill Naboth . Or as those say , Come , let vs crowne our selues with rose buds before they be withered , let vs all bee partakers of our wantonnesse , &c. By commanding , as Dauid commanded Vriah to be set in the fore front of the battell , and therefore guilty of his death . By commending , as those that commended Herod for his oration , saying , It is the voyce of a God ; they were guilty of his sinne in taking honour from God. By conniuency , as Ely winked at his sons ; for which you may see what a fearefull iudgement fell vpon that house for forbearing them . If we had no other sins in a day of humiliation , it were able to breake the hardest heart ; but especially for maisters of Families , who winke at their parents and seruants swearing , sabbath breaking , &c. If these bee not guilty of the former sinnes , yet they are guilty in not praying with them and bringing them to extraordinary exercises . By consenting ; as Paul bewayled that he carried the cloathes of them that slew Stephen when he was stoned . By not sorrowing for them : Dauid shewes what Christians ought to doe . By not praying against them , for the suppressing of them . Consider the sinnes of the times : Dauids eyes gusht out with teares to see men transgresse the Law. So Lots heart was vexed daily with the sinnes of the people amongst whom hee liued , 2. Pet. 2 , 8. And blessed are they that mourne , so Math. 5. 4. obserue these seuerall branches wel , and thou shalt finde sinnes enow to mourne for . Now for the 2. Act. viz. A right apprehension of Gods wrath and fiery indignation , and the pure eye of God against sin . Now the Christian oftentimes complaines , that hee cannot apprehend Gods wrath sufficiently . Let him take these helps . The seuerity of Gods Iudgement against sin ; for which He threw downe the Angels from Heauen to be Diuels for euer ( which might haue done him abundance of glory ) and that , as some thinke but for a thought . For but eating an apple , which some count a small fault , hee cast Adam out of Paradice , and sent a world of misery vpon him & his posterity . Hee drown'd the world ; which shewes the infinite purity in God not to abide sinne . Hee burnt Sodom for those very sinnes now reigning amongst vs. Hee reiected the Iewes which were his most deare people : for they so prouoked God , that they are now no nation , and his wrath hath so fiercely seized on them , that they are most cursed vagabōds , and so haue beene a thousand sixe hundred yeares . Consider , hee hath created horror of conscience which is a hell vpon earth for the punishment of sinne ; but aboue all , the torments of hell , that woefull place and state prepared for the wicked , where the greater part of the world shall bee howling for euer . Consider how hard a thing it is to get pardon for sinne , in that the Iustice of God , was hard to bee satisfied . Imagine all the world were turned into a masse or lump of gold , the stones of the streets into precious pearles , and the Sea and Riuers all flowed with liquid streames of most pure gold : they would not satisfie the wrath of God for the least sinne : if all the Angels and creatures in heauen and earth had ioyney together & made one feruent prayer for mans sinne , nay if that they had offered them selues to bee annihilated , it could neuer haue beene effected ; nay if the Sonne of God himselfe should haue supplicated his Father with most earnest intreaties , could he haue beene heard , vnlesse he had taken our flesh vpon him and suffered what diuels and men could imagine to inflict vpon him ? Which well considered , there is infinite cause to bring vs to a sense of Gods wrath , that hee should lay , and suffer such infinite torments to bee on him , that hee cryes out vnto God , My God , my God , why hast thou forsaken mee ? Though he loued him infinitely as himselfe , yet he would haue his Iustice satisfied . The vnresistable comming of God against sinners , though he is wonderfull ready and easie to be intreated whilst hee vouchsafeth a day of visitation ; But if men will withstand the day , then hee comes in deuouring rage ; and his wrath being once kindled shall burne to the bottome of hell ; then his Arrowes shall drinke blood and eate flesh , Hosea 13. 8. then will he meete them as a Beare robbed of her whelpes , and teare in pieces when there is none to helpe , Psal. 7. 2. And Esay 66. 15. is set downe the manner of his comming , with fire and Chariots like a whirlewinde . Gods holinesse , which opposeth sinne , and is contrary to it , that hee lookes not on the least sinne with the least allowance . Get a sense of the vnspeakable misery thou art liable vnto by reason of sinne ; for which purpose consider all thy sinnes with their circumstances , as of times , past , present , and to come . Looke backe vpon all thy sinnes past that euer thou committedst , all thou hast beene guilty of euer since thou wast borne , originall , or actuall , known , or vnknown , of thought , word and deede ; They are written with a penne of iron , and with the point of a diamond , not to bee raced out : they are all vpon Record , and now lye as so many sleeping Lyons , gathering strength and vigor against such time as the Lord shall awake the conscience ; and then they will appeare and rent thy soule in pieces . I say , let naturall men consider of this point , and they shall see themselues miserable ; for there are some for small sinne put to such frights , as they could not bee comforted in a long space ; as some who hauing an adulterous proiect , without any actuall pollution ; and others who hauing found a trifle , and made no conscience to restore it by light of naturall conscience , knowing they did not as they would be done by , was put into vnspeakable horror ; and some who hauing an vnworthy thought of God , these were put into such amazement , that they wisht they had neuer beene . If these for such small things ( in mens account ) haue come to such a passe , that they tooke no delight in any earthly thing , but are put to their wits end , ready to make away themselues , wishing themselues annihilated ; then what tearing of haire , what horror of conscience will seize vpon thee on thy bed of death ; with what a gashly countenance wilt thou looke vpon that blacke and hellish Catalogue of all thy sinnes ? as lies , oathes , railings , scoffings at Gods people , rotten speeches , bedlam passions , goods ill gotten , time ill spent , prophanation of Sabbaths , and killing Christ at euery . Sacrament , as all naturall men doe : These shall be summoned before thee ; and charged vpon thy conscience by the iust God ; then consider in proportion what horror will bee in thine heart ; no heart can conceiue it , nor tongue of men and Angels vtter it . Now then attend , and let none blesse themselues and say , I neuer felt this misery , therefore it shall neuer hurt mee ; I tell thee ; it is the perfection of thy misery , that thou art insensible of it : to be soule-sicke and feele it not , is the complement of misery ; and the reasons why thou canst not see it , are these seuen . The diuell , while thou art his , will not trouble thee ; hee is a Politician of almost sixe thousand yeeres experience , & knowes if once thou see thy sinnes , hee shall loose thee ; therefore hee blindes thee . Thy conscience is lull'd asleepe with carnall pleasure , and worldly contentmēts . A bucket of water is heauy on earth , but in its owne place it is not so . When men are meerely naturall , sinne is in its owne place , and the weight is not felt . The conscience of a naturall man is like a wolfe in a mans body , while it s fed with carnall friends , good fellowship , some great busines of the world , &c. it s quiet ; but take this away , and then it s felt . A naturall man is spiritually dead , and a dead man feeles no weight you know . He lookes on sinne through false glasses , as vpon couetousnesse and vsury , through the glasses of good husbandry ; so prodigality through the glasse of liberality . For want of consideration ; If we would by our selues consider when the Minister presseth Sabbath breaking , or any other sin , and say , this is my case , but now by the mercy of God I will be humbled ; this would much helpe vs to see our misery . Thou hast had thy hand in murthering many a soule ; all thy drunken companions , thy brethren in iniquity , many peraduenture with whom thou hast cōuersed are dead , and in hell long agoe ; thou art guilty of the damnation of their soules . Cain was a cursed man , and had a brand vpon him for killing but a man ; then how will the murthering of so many soules affright thee , if thou hast beene a meanes to set them to hell ? as 1. For thy wife ; thou shouldst haue liued with her as a man of knowledge . For thy Children ; thou shouldst haue catechized them , and brought them vp in religion . For thy seruants ; it may bee thy example hath made them swear , lye , &c. How will this soule curse thee in the pitt of hell , and curse that time , that euer they first saw thee ? but no carnall man will beleeue this till they feele it . Thou hast beene the slaue of Sathan , worse then a Turkish Gally-slaue all thy life ; for when thou mightest haue bene Gods Freeman , & wouldest not , the diuill hath bid thee lye , sweare , breake Gods sabbaths , &c. and thou hast obeyed him , and beene the diuels drudge . The Turkish fetters are but cold yron at the worst , but thine bee inuisible chaines of eternall damnation : He scourgeth thy naked soule with inuisible scorpions , feeds thee euery day with fire & brimstone ; When thou art out of the Turkish slauery , thou mayest bee a man againe : but here Sathan scourgeth thee and thou seest it not ; hee feedeth thee with poyson , and thou tastest it not : And shortly hee will locke thee vp in perpetuall torments , where thou shalt neuer bee freede from diuels . First , now thou art in health , thou thinkest all is well ; but know to the contrary , whilst thou art but naturall , and vnconuerted : Thou dishonorest God in a high degree , thou prouokest the glory of his pure eye euery day by euery sinne thou committest . Thou tramplest vnder foote the blood of Christ in euery Sacrament , if thou beest not a conuert . The Spirit puts good motions into thy heart ; as at this time it may be , thou resoluest by the mercy of God to leaue all thy former waies , and bee Gods seruant : but presently thou triflest it away by worldly talke , and thy old companions . The Angells offer to guarde thee , but thou refusest their attendance , and denyest to be vnder their protection , while thou wandrest out of thy wayes . To Gods children thou art as a goade in their sides . Thou drawest wife and children , neighbors and all thou canst to hell , by thy ill example , &c : The creatures thou art mercilesse vnto , for thy sinne adds to their misery which they groane vnder ; and thou yet addest to their burden by thy siune . Thou art liable to all the ill that a man vnconuerted may indure , or to any sinne that a man destitute of diuine grace may commit : as , To spirituall hardnesse of heart , blindnesse of minde , slauery vnder thy lusts , searednesse of conscience , or committing the sin against the Holy Ghost . To temporall ; any thing that may befall any man , as to be possessed of the diuell , &c. I wish euery naturall man seriously to consider this ; for thou dying in thy naturall estate , art certainly damned , and for any thing thou knowest thou mayest dye the next moment , and then all things are thine enemies ; death , which is certaine : but how , when , or where , thou knowest not . Caluin saith , A man may dye a thousand wayes in one houre . Some Physitians say , there are three hundred diseases in the body , all mortall : Besides , new sinnes haue begotten new diseases , and thou mayest dye suddenly by an impostume : thy house may be fiered & thou consumed by it ; thy horse may stumble , and so destroy thee ; a tile may fall as thou art walking , and so kill thee ; an Adder vnder the grasse or hearbes may sting thee . Canst thou promise thy selfe to see the Sun againe when it s once sett , though now thou bee in perfect strength ? But howeuer , nature will end at length , Sathan then is ready to come with his vtmost malice , when thou art faint and loath to depart ; then he will lay open all thy sinnes , and then the very next step is , The Iudgement seat of Gods tribunall , where God will declare what mercy hee offered thee , and the Diuill will pleade to haue thee . Then comes the eternall separation from God and possession of those torments which are easelesse , endlesse and remedilesse . Oh the tearing of the heart , and the gnashing of the teeth , that this will produce , especially when you consider God euery Sabbath stretched out his armes to imbrace you , and you would not ; Christ offered to make a plaster of his hearts blood to cure you , but you trampled it vnder your feete : The holy Ghost put good motions into your heart , but you reiected them ; the Minister he pressed hard to haue you yeild , but you withstoode him . Oh the hellish cries that these will fetch from such an heart . Wherefore let this betimes beget in thee a base esteeme of thy selfe ; consider , Thou art worse then a Toad ; nay a Toad is a faire amiable creature in comparison of thee . For a Toad following the instinct of nature , serues the Creator in its kinde , it suckes vp the venom of the earth , which otherwise would poison vs : but thou art a degenerate creature and Traitor , who drinkest poyson out of Gods mercy , to sin more against him . Thou art a sworne friend to his most deadly enemy , and breakest all his commandements . Secondly , the venom of a Toad kills but the body : the poyson of thy sinne kils both body and soule . When a Toade dyes its misery is ended , but then thy woe begins ; then thou wilt wish thou hadst beene any thing , but a man. If thou hadst looked vpon that man in Mat. 8. possessed with a Diuill , who dwelt among the Tombes , went naked , chaines would not hold him , the diuell was so powerfull in him : thou wouldst haue thought him a dreadfull spectacle of most extreame misery ; to haue a legion of deuils by computation 6666. but I tell thee thou hadst better haue a thousand Legions , then one vnrepented sinne ; for The deuill hee can haue power but ouer the body , and foe hee may ouer a Saint , and had ouer Christ to carry him to the top of a Pinnacle : but neuer sinne , like thine of obstinate & finall impenitency , was found in a sanctified man. Sinne made the diuell so vgly as he is , being else of an Angelicall nature ; onely sin makes him odious ; therefore it is worse than a thousand diuels , yea worse , than either the tongue of men and Angels can expresse . All the diuels in hel in thy body , cannot doe thee one pinnesworth of hurt for the saluation of thy soule : but one sinne wilfully vnrepented , and so vnpardoned , will damne it ; so that it were better to bee possessed with a thousand diuels , then one sinne vnrepented of , and vnpardoned . Get an inward wounding of thine heart and bleeding of soule ; Where take these helpes . First , thy heart that hath beene the fountaine , or rather sincke from whence haue issued many foule streames , where all ill hath beene forged , all euill words , rageing passions , and wicked thoughts ; Now then by the rule of proportion , let thy heart bee a fountaine of sorrow for sinne ; If Christ open a fountaine of mercy for mourners , let not vs be excluded for want of sorrow . Consider the heart of Christ , hee had no heart of flesh , but for sinne , which for thy sake was killed with that singular depth of sorrow and griefe , that if all the godly sorrow of all the Christian soules from the beginning of the world to the end thereof , in heauen or in earth , dead or aliue , were collected into one heart , they could not counteruaile the depth of his anguish . Shall then his blessed soule fall ▪ asunder in his blessed brest , assaulted with all the wrath of God , and the second death ? Shall his soule bee like a scorched heath , and so pressed with the flames of Gods reuenging wrath , which wrung from him those bloody droops and ruefull cryes , My God , my God , why hast thou forsaken me ? The wrath of God so fierce on him , that ( I say ) dropps of blood fell from him : and shall thy heart bee as stone within thy brest , and neuer bee moued ? Oh prodigious hardnesse , and worse then the heathenish ingratitude . If thy heart be not wounded in some measure truely , it shall hereafter be filled with such endlesse horror , that would grieue and breake 10000 hearts to thinke on it . Is it not better then to mourne a little here for sinne than to haue our hearts inlarged to indure vnto all eternity the horror of hell ? Is any man so senselesse to thinke he shall goe to heauen as in a bed of downe ; and neuer bee touched for his sinne , which is as impossible as for thee , to reach heauen with thy hand . When Hezekiah a man perfect in all his wayes , complained & chattered like a Crane : Dauid roared al the day long : Psal 32. 3. Iob complayned , The arrowes of the Almighty are within me , the venom whereof doth drinke vp my spirit . Nay Christ himselfe cryed out in the Agony of the Spirit . If thou get this broken heart into thy breast , thou shalt bring downe the glorious maiesty of heauen , God Almighty with his chayre of State to sit in thy soule ; for he hath two habitations : 1. In heauen . 2. In an humble heart . Get this , and get all . Thou gettest true title and interest vnto the passion of Christ , and all the comforts in the booke of God , the promises both of this life , and of that to come . Get an outward bewayling with heart-piercing confession : where Consider , first the practise of the Saints of God. They powred out teares as men water out of Buckets . Mary washed Christs feete with her teares . The Publican struck on his brest with a sorrowfull acknowledgement of his sinnes . Consider secondly , thy hands and eyes and tongue and heart haue beene instruments of Gods dishonour , therefore by rule of proportion , thou shouldst haue the workes of thy hands instrumentall demonstrations of repentance ; thy eyes fountaines of teares ; thy tongue should vtter , and the heart suffer griefe . Consider , that for outward things men will weepe teares , as for deiection from high places , losses , crosses , in wife , or children , as Dauid for Absolon : so it is with many ; what wringing their hands , tearing their haire , bitter crying , &c. Then the losse of Christ , who is infinitely better than husband , wife , child , or any thing in the world ; this , this , how should it breake thy heart ! If all Iobs troubles were on thee , and could wring one teare from thee ; then one sinne should wring blood from thy heart . Get a hatred and auersion in thy wil from sinne , considering What sinne is in it selfe . How God is prouoked with it . Sinne in it selfe is fouler than any feind in hell , because it made that so , as fire is hotter then water that is heat ▪ It s extreamly ill , nothing comes neare it . I consider of sin here in the abstract , so it s a greater ill , than the damnation of a mans soule ; for when two ills fight together , that which conquers must needs bee the greater ; now when a man hath lyen in hell ten thousand yeares , he is as far from comming out as euer ; for the eternall duration in hell cannot expiate sinne . It s most infectious , It s compared to a Leprosie ; for The first sinne that peeped into the world stayned the beuty of it ; no sooner sinne was committed by Adam , but the Stars seemed impure in Gods sight , the beasts were at variance , the earth full of brambles , and all things cursed . Secondly , it sowred all naturall , religions , and ciuill actions . Thirdly , if a man in authority bee sinfull , all vnder him will bee infected . Sinne is most filthy , compared to the most vile things that can be named ; to menstruous raggs , the vomite of doggs , &c. Nay not any dirt , or filthy thing can staine a Sun-beame But sinne staines a more glorieus creature , which is the soule of man. Sinne is of that hellish nature , that it takes in to it selfe the wrath of God. Sinne is full of cursed consequences . Priuatiue : Positiue . Priuatiue , losse of Gods fauour ; the blood of Christ ; the guard of Angels ; peace of conscience , &c. Positiue , it brings all misery spirituall ; hardnesse of heart , blindnesse of minde , horror of conscience , despaire , &c. with all temporall losses and crosses here , and hereafter eternall torments of soule and body . God is prouoked with it . Each sinne is the onely obiect of Gods infinite hatred . His loue is diuersified to himselfe , his Sonne , the Angels , the creatures : but his hatred is confined onely to sinne . What infinite of infinites of hatred hast thou on thy soule , with all thy sinnes , when each sinne hath the infinite hatred of God vpon it ? Each sinne is against the Maiesty of that dreadfull Lord of Heauen and earth , who can turne all things into hell , nay heauen and hell into nothing by his word . Now against this God thou sinnest , and what art thou , but dust and ashes , a bagg of filth and flegme , and all that 's naught . And what is thy life , but a span , a bubble , a dreame , a shadow of a dreame ? And shall such a thing offend such a God ? Euery sinne strikes at the glory of Gods pure eye ? Sinne is that which killed his Sonne ; the least sinne could not bee pardoned but by Christs carrying his hearts blood to his Father , and offering it for sinne . Each sinne is an offence to all his mercies . This aggrauated the sinne vpon Eli , 1 Sam : 2. 29 : Dauid 2 Sam 12. 8. 9 &c. Mercy is the most eminent attribute of God , and therefore the sinne against it is the greater . What therefore are our sinnes in the time of the Gospell ? Consider how thou art hurt by it : for Each sinne kills thy soule which is better then the world . Each sinne , bring it neuer so much pleasure in the committing , leaues a threefold sting : Naturall . Temporall . Immortall . Natural , after worldly pleasure comes melancholy : properly either because it lasted no longer , or they had no more delight in it , &c. That as all waters end in the salt sea : so all worldly ioyes are swallowed vp in sorrowes bottomlesse gulfe . Temporall : Ther 's labour in getting , care in keeping , & sorrow in parting with wolrdly goods . Immortall : God will call thee to Iudgment for it . Each sinne robbs thee of aboundance of comfort . What a vast difference do we see in conquering sinne , and being conquered by sinne ? as for instance in Ioseph and Dauid : the one raised after his conquest to much honnour ; the other , scarce enioyed one good day after hee was conquered ; but as Ezekias , walked heauily in the bitternesse of his soule all his days . As some Diuines haue said of Guliacius & Spira , the one is honor'd in Caluins Epistles for euer ▪ the other after his backsliding liued a while in exquisite horror , and after dyed in despaire . Thy owne conscience wil accuse thee one day for euery sinne , though now it seemes hid to thee ; and thy conscience is more then a thowsand witnesses ; therefore thou wilt certainely be ouerthrowne . For the sinnes which peraduenture thou liuest now in , & accountest but petty and veniall , many poore soules are at this instant burning in hell for ; What misery and hurt then attends on thee for the same ? Get a strong reasoning in thy minde against sinne : as first , these three grand reasons . The horror of hell ; Therefore Christians wrong themselues , that will not vse this as a motiue ; the vnquenchable wrath of God shall feed vpon thy soule if thou committest this sinne . The ioyes of heauen ; I shall dwell with God for euer , if beleeuing , I make conscience of euery sinne , as an euidence and fruit of sauing faith . And aboue all , the glory of God : if Gods glory and the damnation of our soules were in a ballance , his glory should preponderate and preuaile , while we preferre Gods glory aboue our owne saluation ; although we cannot seeke it , but in and by our saluation , as the meanes is subordinate to the end . From euery line in Gods booke : His attributes , as 1 His Iustice , 2 His mercy . His Iustice to terrifie sinners . H●s Mercy to allure vs to him . His Iudgements . His Promises . Thirdly from logical places : See Rogers on meditations , As 1 The definition . 2 The division . 2 The causes . 3 The effects . 5 The subiect . 6 The adiunct . 7 The comparison 8 The contrary . Fourthly , from places of Scripture . From examples in Scripture : How shall I do this , and so sinne against God ? saith Ioseph . From your former estate , Ye were darkenesse , but now yee are light , &c. From the end of all things , Seeing all things must bee dissolued , what manner of men ought wee to bee ? Fiftly , from thy selfe . Thy soule is immortall , all the diuels in hel cannot kill it . Thy body is fraile , all helps cannot long vphold it . Sixtly , from Christ. Looke vpon him weeping , nay bleeding on the crosse , and saying this , Sinne brought me from the bosome of my Father to dye for it . Seuenthly , from the incomprehensible excellency of God , against whom thou sinnest . Get a sinceere opposition in thy life of sin . Helpes thereto . When any bait of Sathan , or old companions would allure thee to sinne , take this dilemma : Either I must repent , and then it will bring more sorrow than the pleasure did good ; or not repent , and then it 's the damnation of my soule . Consider thy madnesse , which layest most desperately in one scale of the ballance heauen , the fauor of God , the blood of Christ , and thine owne soule : in the other , a little dung , pelfe , base lust &c. And lettest this ouersway , which bringeth rottennesse to thy bones , perhaps losse of thy good name &c. And that thou maist yet be further armed to with stand the assaults of thy three grand enemies , the world , the flesh , and the Diuell , which daily seeke the destruction of thy soule : consider these twelue Antidotes : Consider the shortnesse of the pleasure of sinne , length of the punishment , the one for a moment , the other euerlasting . Consider the companions of sinne : for one sinne neuer goes alone , but being once entertained , it sets all the faculties of the soule also in a combustion ; and so procures a spirituall iudgment , if not temporall , vpon estate and person . Consider , thy life is but a span , a breath , a blast soone gone : now if we had all the pleasure in the world , yet being so soone to lose it , it s not worth esteeming . Consider , sin causeth vs to lose a greater good than that can be , as the fauour of God , interest in Christ , a guard of Angells , right to the creatures &c. Consider the vncertainety of repentance ; thou maist neuer haue motion to repent after thou hast sinned , and so art damned . Consider the nearnesse of death to thee ; some haue liued out aboue halfe their time , others almost all of it ; young and old dye suddenly many times . Consider , one moment in hell will bee worse then all the pleasure in the world did good , though it should haue lasted a thousand yeares twice told . So on the contrary , one moment in heauen doth more good than all the hardnesse and paines in good duties , or persecution for them did hurt . Consider the dignity of thy soule ; it 's more worth then a world . Lose it not then for any sinne . Consider the preciousnesse of a good conscience which is a continuall feast . This thou losest by sinne . Consider thou sinnest against a world of mercyes , which God hath sent to thee , as to soule , body , good name , Estate , and others , that belong to thee . Consider nothing can wash away any sinne but the blood of Christ. And wilt thou now pollute thy selfe againe , as it were to haue him kill'd afresh to wash away thy sinne ? Consider , the ancient Martyrs and Worthies chose rather to burne at a stake , than they would sinne ; and thou so easily bee drawne to it or rather run to it ? Anselme said , if the flames of hell were on the one side , and sinne on the other side , I would rather lye in those flames than sinne . And others would rather be torne in pieces with wilde horses . Wee haue as precious meanes as they , and if our hearts were as good wee should haue the like affections . Get a sinceere grieuing that thou canst do these things no better ; as considering , Though thou hadst a thousand eyes , and could weepe them all out , and shed riuers of teares ; and a thousand hearts to burst ; yet all were not sufficient for the least sinne or vanity , either of the eyes or heart : How much more when our hearts are barren & dry , had we neede to labour for this sorrow ? Considering when thou hast made the best prayer , or watched most diligently ouer thy selfe , for the right and due sanctification of the Sabbath , or spent thy selfe in a day of humiliatiō ; thou hadst need to cry and burst thy heart againe for the imperfections and failings thereof . In this sorrow , that thou canst performe good duties no better . And thus to weaue vp the web , what 's lacking in any of the rest , here make it vp ; and to incourage thee , thou hast this happinesse ioyned with it , that though thy griefe bee small , if it bee true , to cause thee to sell all : how much more in the first place , to part from euery sinne for Christ , and to take him as a husband , and a Lord , both for protection , & gouernment ? Then by the consent of all Diuines it is godly sorrow , and certainly accepted in Christ. FINIS . Notes, typically marginal, from the original text Notes for div A16325-e110 Luke 13. 3. 5. Notes for div A16325-e200 Point . Instan . Reas. 1. Reas. 2. 1 Act. Reuel . 22. 21. Quest. Ans. 2 Helpe . 1 Quic : point . 2 Quic ▪ point . Chap. 4. 3 Quic : point . 4 Quic : point . 5 Quic. point . Esa 9. 5. Eze. 13. 10. Ier. 14. 14. Iob 2. 9. Ephe. 6. 4 2 Chron. 20. 37. Esay 1. 23 Esay 5. 20. Wis. 2 , 9. 2 , Sam. 11. 15. Act. 12 , 22. Acts 22. 20. Psal. 119. 136. Psal. 25. 13. Mar. 3. 5 6 Quic. point . 2 Act. 1 Helpe . Gen. 7. Eze. 16 , 49. 2 Helpe . Mic. 6 , 7. 3 Helpe . 4 Helpe . 3 Act. 1. Reas. 2. Reas. 3. Reas. 4. Reas. 5. Reas. Eph. 2. 1. 6. Reas. 7. Reas. For present time . 4 Act. 5 Act. Esa. 38. 14. Iob 6. 4. Esay 57. 15. 6 Act. 1 1. Sam. 7. 7 Act. 1 Mat. 16. 29. 8 Act. 1 Reas. 2 Reas 9 Act. 1 Helpe . 2 Helpe . 3 Helpe . 10 Act.