NAAMAN THE SYRIAN HIS DISEASE AND CURE.  
Discovering lively to the Reader the spiritual Leprosy of Sin and Self-love: Together with the Remedies, viz. Selfe-deniall and Faith.  
Besides sundry other remarkable points of great use: as you may find them after the Epistle to the Reader.  
With an Alphabetical TABLE, very necessary for the Readers understanding, to find each several thing contained in this Book.  
By Daniel Rogers, B. in Divinity, and Minister of God's Word at Wethersf. in Essex.  
LONDON, Printed by TH: HARPER for PHILIP NEVIL, and are be sold at his Shop in Ivy Lane at the Sign of the Gun. MDCXLII.   

TO THE RIGHT HONOURABLE THE Lady CECIL Countess of Winchelsey, late Wife, and now Widow to the Right Honourable THOMAS Earl of Winchelsey deceased, GRACE. and PEACE.  
Right Honourable:  
THE graces of Selfe-deniall and Faith, are like those two pillars of jachin and Boaz, 
2 Chron. 3.17.  erected at the beautiful entrance into the Temple for all men to cast their eyes upon, and that worthily; for most costly and precious was their matter, and most curious and artificial was their workmanship. For, as those two Pillars led the way into a glorious Temple, yet made with hands; so do these two stand in the porch of a better Temple, even that of Grace here, and Glory eternal in the heavens: And as they so stood near the gate of entrance that no man could enter in, save by them, although themselves never went in but always stayed without; so these graces though they shall leave the soul in Heaven, because she should not need them, yet they shall not forsake her while she abides in the porch, but shut heaven door upon her ere they take their leave. Moreover as the contriver and erecter of the former was that famous and cunning Artist, Hyram of Tyre: so, 
1 King. 7.13.  no less an artificer than Hyram (nay a greater than Hyram is here) I say, the Spirit of the Lord jesus is the framer and setter up of these in the Souls of Gods Elect. And these two graces (good Madam) with the discovery thereof, are the chief frame of these my ensuing Lectures; in which, both when I preached them, and now I writ them, I aim at this mark, to withdraw the soul from the life of it own hand, to the life of the Lord jesus, 
Esay 57.9.  and from an empty Religion to be acquainted with the mysteries of the Gospel, the only manuduction to true godliness. All profession being nothing else, save a shadow, and bottomless building, which is not grounded and quickened with Selfe-deniall and Faith.  
And indeed (Right Honourable) if ever any age of the Church did, then doth this in which we live, in my judgement, require that the labours of us Ministers, be improved about the urging of these; whether we look upon the times, or turn our eyes to God himself in his administration and government; we shall observe the former excessively overgrown with an outward and formal Religion; and for the latter, when did the Lord so estrange himself from us, and dwell as it were, in the midst of a thick cloud: So that, except by the lively practice of these two graces, we do not stir up ourselves to take hold of him, how can our lives chuze but be sad and comfortless? Surely, if ever, we had now need, to press upon more familiar acquaintance with God in all his graces, and (as David did) to view his Temple well.  
True it is, that the old jew, had little knowledge of God, save by the name of jehova, Alsufficient, and a general aim at the promise of a Messia, the blessed seed to come. Doubtless, they lived at poor terms: It was enough for them to cast an eye upon God's Temple, as Daniel in captivity, and jona in the Whale's belly might do; 
Dan. 6.10. Jona 2 7.  Strange and deep was that mercy which would so far off behold such, as so far off beheld him; but now we, the Church of the New Testament are come nearer to God, 
Heb. 12.24.  we are come to mount Zion, to the heavenly jerusalem, to the Church of the first born, to jesus himself the Mediator of the Covenant, and the blood of sprinkling, which speaks better things then that of Abel. We are come now beyond the Porch and Sanctuary, even to the Holy of Holies, through his flesh, that hath broken down the veil of separation. So that now we are passed viewing of the Temple well, for we had need become this Temple ourselves; 
2 Cor. 3.18.  Whose corner stone is precious jesus, and we precious stones built upon him, and rising up daily to a more lively and well proportioned building. 
2 Pet. 1.4.5.  A little taste of the gift of God, a few good reaches and affections after holiness are not enough for us, but to be grounded upon these foundations of Selfe-deniall and Faith, 
2 Pet. 11.1.  which promise us an open entrance into that eternal Temple. According therefore to those talents of Wisdom and Knowledge which the Lord hath long imparted to us by the blessed lights of his Ministers (who sometimes shined in our Sphere, but now in glory it is expected at our hands, That we comprehend with all Saints that depth and breadth of love which is in Christ, 
Eph. 3.17 18.  that he may dwell in our hearts by faith, 
Heb. 6.1.  & that (forgetting our first elements) we strive toward perfection so far as in this veil of misery its possible to reach to. I know your Honour hath long made this your mark; and that leaving things behind, you have long looked forward to the prize of the high calling of God, 
Phillip 3.13.  and to that end have I sent you this Book, that it may afford you some succour and direction hereto in your private condition, and sad widowhood. These thirty years I have wholly intermitted any converse with your Ladyship (an error scarce pardonable) except your so fare distant dwelling from the place of your first nativity and education, did plead some pardon for me, being one whose age and occasions admit no travel to remote places. Yet have I not wholly been unacquainted with your course and conversation in God's ways; nay I know through how many combats and fights of affliction God hath brought your Honour into the condition wherein you stand: And besides, 
Heb. 10.32.  I may say of you, as the Lord once said of jehoshua, 
Zach. 3, 2.  Is not this a brand plucked out of the fire? Hath not the Lord taken you as a dry branch and planted you in the Courts of his own house, to grow well-liking and flourishing in goodness? Sometimes the Lord abhorred a female out of that fleck which had a male. 
Mal. 1.14.  But now the males of your flock are all gone, the Lord hath left you, as a female hope of recovering the honour of a collapsed family. A great honour: for to say the truth, who hath beheld so deep an eclipse of such as have been near you, as your eyes have done? ●ew that I know in our Country, for their estate, had fairer means, nor suffered a greater decay. Yet God hath engrafted your Honour into another stock, and therein turned the stream of former prosperity upon yourself again, the only remnant of that family: you have seen upon how weak shoulders the fair neck of all outward welfare stands, of which the Lord may speak with more reason, than that bloody Emperor to his wife [O pulcra cervix, sed cum ego voluero, 
Nero ex Suet.  abscindetur] Oh fair neck, but when I please it shall be cut off: And why do you survive such as are gone, save to be an instrument of happiness to your posterity, that from that holy oil of the Spirit which runs down your head, the skirts of your clothing might be wetted, and your hopeful offspring consecrated to God.  
The great respect which your Grandfather, Father and Mother of worthy memory showed to that reverend servant of Christ, my Predecessor; the remembrance also of your first childhood and education, being so near to my dwelling: Your Honour's frequent salutes, and invitations by sundry who have traveled this way that I would visit you: But, above all, that blessed report of your Grace, which (as the Panthars' breath to all the beasts of the Forest) hath made your name sweet and savoury in the Church of God; all these have emboldened me by so good an occasion as this is (ere I leave the world) to solder up my errors, and incivilities, by prefixing your name to this my Dedication.  

Plin. Nat. hist. Aelian.  There is a creature which the Historians call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, one day's life, dead as soon as bred. Well may many books claim this name now a days, whose breeding costs longer time than their life amounts to: For why? Each humour fancies what he likes, some books of Poetry, some of story and delight, which humours while they last, books sorting with them are catcht up, but when they are down, books lie by. Novelty takes up, and lays down as she pleaseth. Books of practice above all other find least entertainment. From all such, my appeal is to your protection under God. It hath pleased him to exercise my pen in sundry kinds of Treatises, which have not escaped the hands of the better and more solid sort of readers, and that with some fruit. I have now thought fit to make the like trial in publishing some of those my last Lectures which I preached at my last farewell to public. The perusal whereof, with your loving acceptance of them, I leave to your Christian diligence, and God's blessing: Not doubting (Right Honourable) but that God having made you a real pattern of those things which here I writ, he will also make you a willing Protector of the Book itself: and no small encouragement to many, both to peruse and practise what they read: if God shall make them as fruitful in the reading, as they were in the preaching, I shall have double cause of rejoicing. In which hope I humbly take my leave, remaining,  
Your Honours by due desert much obliged, DANIEL ROGERS. From my Study Wethersf. this 16. of May. 1641.   

TO THE RELIGIOUS AND JUDICIOUS READER.  
Christian Reader:  
IT's with Books as with Trees: These Section 1 although they have many under-branches, and water-bowes: Yet they have some Master and chief ones, into which the main sap of the root is carried: Those have sundry points and parcels contained in them of less consequence, but some mainer and more principal Doctrines, into the which their whole strength and stream runs. So is it with this Book. As many occasional and lesser matters offer themselves herein, so, there are others of great importance purposely handled, as in the list of particulars thou hast them presented unto thee. But above all the rest, that which was the first motive to induce me to choose this Text, and to spend my whole years' pains about it, was, That it seemed to contain in it very pregnant and plentiful overtures and occasions of discovering Self and carnal Reason to the hearts of my Auditors. How dangerous a rock it was to all who sailing in the sea of this world, towards heaven, be not very skilful and wary mariners to espy and shun it, to wit, that when they seem to have escaped all other occurrents which might stop their course, yet falling upon this, unhappily split their hopes, and make shipwreck of all. In this argument therefore, thou shalt perceive, that a great piece of my travel in these Lectures is improved. It shall not be amiss therefore a little to prepare thee for the coneiving of this notion of Self, and her opposite self-denial, that it may the better appear to thee in what sense it's especially handled in the Treatise following.  
Section 2 Self and self-denial are terms not easily understood, except wisely discerned and distinguished into their several Branch. 1 meanings and exceptions. And first, Self is taken in a good construction for that appetite of the soul, 
Pure Self.  considered in her pure naturals, and in this sense, it's nothings else, save the desire of the whole man in her several faculties, natural, sensible and reasonable, to maintain and preserve itself in the integrity of her estate. And thus each creature (not man alone) hath an instinct planted in it by God, to affect and ensue the means of it own safety and support (as that Orator speaks) in which respect, it's styled by this name of Self, not because its the whole being of the creature, but a faculty nearly touching the sustaining of her particular being. Plants, Beasts, have this disposition to savour what is for them, to shun what is against them; much more man. It was a piece of Adam's wisdom and perfection, and still would be in us, as it was in him, blameless, if somewhat had not come between. It's the same whereof Paul speaks, No man ever hated his own flesh, but nourished and cherished it: Now the contrary to this Self, is self-denial; which although it is of all other the eminentest grace in other respects, yet in this, is the most eminent vice, for what is so hideous as for a man to throw off nature, and deny it the due means of life, health and prosperity? Even an unnatural cruelty, and worse than to malign or hurt another: yea this Self-love is so good, that its the standard of all offices of love concerning our neighbour, Do as you would be done to: Thou shalt love thy neighbour as thyself. And were not this sinless, the holy Ghost should teach us to be mercenaries, by persuading us to obedience by so many arguments taken from ourselves, clothing grace in the colours of gain, safety, health to our navel, marrow to our bones, good name, long life, and the like.  
Branch. 2 But this is not the Self we mean. Self therefore in a second difference, is that which is called corrupt Self. 
Corrupt Self in general.  And it's no other, save the bad Self, of good Self, an ill quality cleaving to a good subject. In this sense it is (upon point) no other then old Adam; the depravedness and disorder of the appetite before spoken of. As the wildness of an horse, or his lameness are accidental to his good metal and good pace: even so, that faculty whereby I naturally seek mine own welfare and safety is good: But the disorder thereof, whereby I seek myself corruptly and impiously is accidental thereto, and separable from it by grace. In Scripture, this is called flesh, lust, and sometime (by a metonymy of the subject for the adjunct) Self; to show the inwardness and rooted familiarity of corruption to nature. So job 42. I abhor myself in dust and ashes. So Paul, 2 Cor. 12. Of myself I will not boast. And, if I preach myself, that is my corrupt self: Adam was so created, that God was his appetite, the desire of his soul was to him only as the chief good, and his own happiness, further or elsewhere he sought not: Him he trusted to, honoured, obeyed and embraced with his whole man. But after he had deserted God, he justly was deserted of him to seek after an imaginary happiness, falling down (by the penalty of Self) to a denied apple, and thereby given over to the creature, to grope therein after a welfare, ever coveted, never obtained. Still the subject nature remained to seek himself; but that directive of mind, and freedom of pure will that kept him before, now being gone, he was changed into a corrupt Selfseeking and Self-love. As it fares with him that strives to behold the bright body of the Sun (but by reason of weak eyes) cannot, dazzles and flags downward, and thinks he sees three Suns for one, but in truth sees none: So the soul sunk down from God by wilful desertion, and not being able any longer to behold the excellency that is in him, falls down and adores a false Trinity, the lust of the heart, the lust of the eye, and the pride of life, the vain cursed creature (that hath nothing in it equalling the soul) instead of God. Self then in this sense is nothing else, save corruption and original sin. Contrary to this Self is Selfe-deniall in a good sense, which to speak properly, is nothing else save Regeneration, whereby the soul generally denies corrupt Self in her frame and stream, bending a contrary way; forsaking the creature, and returning to God, Esay 55.8. her first happiness; and making him really that unto her, which corrupt Self erroneously was; That is herself, and herself his, to seek his ends and felicity therein, renouncing her own. In this sense, Divines speak and write, when they treat about the state of unregeneracy or Apostasy from God, and to this head, refer all those marks, signs and degrees, whereby Self may be discovered: Also, to this refer all that is usually discoursed touching conversion of the soul to God, and turning herself, Acts 26.18. from her vain Idols and darkness, to the living God. All is no other in a word, save setting the soul straight to her first object, renouncing the Self and obliquity thereof: when fleshly wisdom of the mind, and carnal favour of the heart, is turned to the wisdom of God to salvation, and the savouring of it freely and sweetly, then is this great cure wrought. This of the second.  
Branch. 3 But all this while, I have spoken of corrupt Self generally considered and apart. 
Self in the remedy.  But herein yet, appears not her own venom; while she is let alone, she is still and quiet, as a snake in her hole, being no whit less herself, I grant, but yet not apearing in her right colours. 
1. In the Law.  Self in the remedy, is the true corrupt Self; when God sends her in a light to discover all her filth, to convince, to tame her, and fetch her home, than she shows the metal she is made of, and then it appears, it was hell fire that kindled this heat in her, and bred this monster of privation and enmity to God. (Mark well what I say, all you that think original sin a bugbear) when the Law came, fire revived, it was dead before; lust was unknown till the Law said, Thou shalt not lust. But as the Toad being pricked spits poison: So Self encountered with a Law, proves out of measure sinful, and rebelliously dashes herself against it as a pitcher against a stone wall: to this kind, refer all that rebellion of Self against the word of conviction; and that sly-selfe which chooses to screw herself into the deepest bondage and horror that may be, rather than she will come to the bent of God's bow, that is, lose her life and proud spirit upon the pikes of wrath, which is the only way which God hath appointed, to wit, when she is wholly broken in pieces upon this wheel and come to an utter strait, then to show her a door of hope: of this, it shall be sufficient to speak but a word, since I have largely treated of it in her due place.  
But legal Self is not the deepest poison of Self: 
But especially in the Gospel.  The work of the Law is but a remote remedy: The Gospel is that near object which above all other discovers Self in her kind: The closer the Gospel and Christ come to the soul, the more opposite is Self; and as Faith is the most eminently spiritual grace above all graces; so is Self the deepest deadliest enemy to it of all other, yea to whatsoever savours of it, any promise, any offer of mercy, any work of Christ in the soul, any preparation making that way: Self was jealous of the Law, lest she be dispossessed: But infinitely more jealous of Christ, lest he take new possession: It's the most uncouth, desolate object unto her, to think of giving up herself to Christ, and leaving her old hold, that can be imagined. Hence come those infinite, many and subtle and desperate fears, doubts, impossibilities, difficulties, objections against the promise in the rebellious, those invincible snares of ill conscience accustomed to sin, that so great a sinner, so unworthy a wretch, should ever speed of favour from so potent a God, so just and terrible a Judge. And hence is it also, that not only Self is so obstinate in the wicked: But, when a soul is got under a condition of mercy, yet then Self wraps such a world of exceptions against her own particular believing. Hence also it is, that, rather than she will be cast out, she will put herself upon the promise oftimes with self-presumption, resting in her false hopes, duties, performances, affections, preparations, and the like, but all to deceive herself, and by seeming self-denial, to twine, as the Ivy about the oak, for her own ends, that by mixing herself with Christ, she might still grow from her own root, and rest in her bottom, that so not Christ, but Self might be all in all; contrary to this Self, is Selfe-deniall, the last and surest preparative of the soul to Christ; for although all be good, yet none so sure as this; this being added to the rest, argues a spirit of saving grace to be at work, and making way for Christ to cast out this strong man, and take possession in the soul. And of this Self, and her opposite denial of Self, I do chief treat in this Treatise following, as thou shalt see at thy leisure, although perhaps I trench upon Self, by the way, in other respects. And so much for this third sense.  
Branch. 4 Yet a fourth and last difference remains, that is, Self in sanctification. 
Self in sanctification.  For whether we speak of hypocrites, who deceive themselves in an opinion of it (when as alas they are fare from it!) and in a persuasion of their faith, because they have some seeming fruits of a change, whereas they never came within the lists of conversion either by Law or Gospel, and therefore walk in a covenant of moral works, abstinences and performances: Or whether we speak of the truly sanctified, even they may mistake the work of sanctification in themselves when they turn aside, resting upon works, without clasping and cleaving to their principle in all their course: I say, Self is not so quite defaced in a believing soul itself, but that abundance of old dregs unmortified still remain. Touching the former, the hypocrite, how easily is he mistaken by Self when he imagines himself an holy person, when alas all he hath is drawn from a land-spring of natural parts and gifts, excellent affections, a conscience only enlightened to see and loathe some sin, custom, observation and example of the good, not to be good, but to be like the good only, good education, legal restraints, or good Laws of men, and superiors; here are deep delusions: And yet the wellspring of Christ is wanting to make the streams natural, sweet and running, equal & uniform, lasting and constant, sincere and entire. And surely who so deceives himself in his conversion, will easily deceive himself in his sanctification: oneself will apply itself to all objects, be they never so divers. But Selfe-deniall will not satisfy herself in such shreds: A body of death, the pollution and stain of nature, are real strong principles: It must be a second Adam which expels the first; pangs and devotions, imitations, affections, external compliments are not able to compass so great a work. So much for this; an argument well deserving the best service.  
To this fourth, 
Annex to this fourth is, Self in conversation.  I annex the consideration of Self in point of conversation and practice. And this is nothing else save the expression of itself in the way of common life, a most endless and infinite object to think of. Self in corrupt nature, Self in the remedy, Self in sanctification, are three false principles, if she pass through all these three unmortified and undenied, she will as a stream overflow all the life. Hence all those usual passages of self in the conversation of men: The hollow hearts of most men in friendship, especially if tried: The self-love of men in their contracts, bargains, buy, sellings: The cousenages, circumventions, tricks and devices, shifts and equivocations of men for their own ends; their unfaithfulness, breaking days, promises, yea oaths and vows; Self is at the end of all. Hence mens endless adoring of the creature, money is the man, pleasure is our life, preferment and honour is most men's Idol: Whose God is their belly, whose glory is their shame, who mind earthly things, Phil. 3.18. and the like we see in men's conversation in other kinds; as if you cross them in this self of theirs, they are wild: Give me my will or else I die; take away my gourd, and I am frantic. So in their afflictions, whither run men, save to their Idols of good works, their charity and alms, what good have they done, how moraly they have lived, what credit they have had. If controversies befall them, how stiff in their own cause, how inexorable in point of gain, how hard to forgive wrongs, and injuries, how abounding in their own sense, and stiff in their own conceit. One River in tract of ground, hath divers names: so one self we see in divers objects, puts on a divers exception: But contrary to all is self-denial. If any man will be my Disciple, let him deny himself; else self will keep him far enough from God and Christ, from faith, from sanctification, from duty. And selfe-deniall in this kind is nothing else, save integrity and uprightness of a man's way. 
Prov. 10.27.  And so much be said for thy better light in the distinct understanding of this Treatise. Other weighty arguments are also treated of herein, as the point of Faith, obedience of Commands, nature of the Promises; but because they are more familiar objects, I leave thee to the perusal thereof, as they shall offer themselves to thy view.  
That which I will further add shall be to thee (good Reader) to whose hands it shall be the lot of this Book to come: To wit, that both thou and I, and all Christians into whose hands the great depositum of Truth is put, do contend to our uttermost for the safeguard and indemnity thereof, that as we have received it entire from our predecessors, so we may keep and transmit it to them that shall follow us, without impair or blemish. Novelty, profaneness and lukewarmness are the three epidemial evils, which as cankers, in several kinds and ways, fret to the heart of our Religion. So long as we can keep sound Doctrine on wing, we shall hope to kill or weaken all three. As David to Abiathar, so may Truth say to Religion, Abide by me, he that seeketh thy life, seeketh mine, and with me thou shalt be in safety. Doubtless if a man had three cankers in three several parts of his body threatening the heart, he would think it very much imported him to look to himself. the Holy Ghost himself hath warned us of all three: of novelty, Paul tells us, 1 Tim. 4.1. Now the Spirit speaketh evidently, that in the latter times men shall departed from the faith, giving heed to seducing spirits, speaking lies in hypocrisy, etc. of profaneness the same Apostle warns us, 2 Tim. 3.1. In the latter times shall be hard days, etc. mentioning eighteen of this rabble, all rife and rank among us. The three our Saviour Christ himself foretells to be the disease of these times; and that as a fruit of the former. Matth. 24.13. For there having spoken of novelty, and false Prophets, verse 5. and verse 11. he subjoines verse 12. That iniquity shall abound; mark, error and profaneness concur: And what of both these? Surely men beholding diversity in opinions (through novelty) and profaneness of life, shall grow indifferent in point of their Religion, not greatly caring which end go forward, yea many zealots shall quail, for the love of many shall wax cold. We see all come to pass: Therefore let us all whom God calls by tongue or by pen, look to the safeguard of Truth, and say as those did to David, so we to Truth, Thou art worth ten thousand of us, if we die, we may be supplied, but if thou shouldest miscarry, all of us must perish. As the life of old jacob was bound up in Benjamins; so ours in Truth.  
As in some former Treatises I have endeavoured to give Section 5 my poor witness to the practical truths of Religion as a most sworn enemy to all Schism and Novelty; so in this, I aim more especially to encounter profaneness and lukewarmness, and both to convince the former, and rectify the latter. As Sin lies deeply rooted in the one; so even Grace itself, for lack of quickening, lies dead in the other. Those that are not sunk into a profane way, yet may be sunk from a zealous. I consider with myself, that as Treatises do well for maintaining of truths: so Sermons are more peculiar for the suppressing of vicious manners, or lukewarm profession. In Treatises we speak Gods conclusions; in Sermons God seems to speak his own; so great the odds is, in what way a truth be uttered, our own or Gods. As Israel thought herself doubly strong, having got the Ark into the Camp to fight with the Philistines: so in preaching, we seem to do as the Angel, who went to heaven in the smoke of God's sacrifice. There is more of God in this method, then in any; and we had need use the forciblest corrasives to eat out the dead flesh of vice, and the keenest spurs to drive others out of the declining temper of their lukewarm profession and neutrality. Moses, we know, might serve to teach people Truths and Ordinances: But when the great work of scaring rebels, and convincing the conscience was to be done, God himself was feign to descend in his likeness with terror and smoke, and all too little: and questionless, that is the most noble Ordinance which works most upon, and most prevails with the part of man which is noblest, and whereby we draw nearest to God, the heart, I mean, and the affections. In God's sacrifices, we read not much of the looking upon the brains, or offering them up to God by fire, but of the heart, liver, and the inward parts, the fat of them, as choice, was God's part. The reason no doubt was, that, although the understanding is the guide of the soul, yet because the object of it is only truth: But the object of the will and affections is properly good; and by embracing and affecting of good, we come nearer to God then by mere understanding of truth; therefore the word preached most affecting the inner man, by drawing, persuading, convincing, quickening and comforting of it, must needs have the preeminence of all other Ordinances. There is oftentimes (in the unregenerate always) a gulf set between the understanding, and the affections, so that the one never comes at the other; but when once affections are truly stirred, this gulf vanisheth, and an easy pathway is made in the soul to welcome God's grace, and to express it in the life, neither seem we in any other respect to excel those wicked Angels, save in the goodness of our affections. I speak not this as an enemy to knowledge, without which the heart is nought, but because the woeful age we live in above all other things is most empty, and yet most careless of getting good affections. Every one thinks himself to be happy in that he knoweth, not in that he affecteth, believeth or loveth, whereas in these latter, our union and communion with God consists. The heart and spirit of the man, his bent, his frame, that is the man: and I believe that as they say of the materials of the world, they would soon dissolve if the soul of it were taken away; so the vast body of Light and Knowledge of many professors will ruin and oppress herself ere long, for lack of suitable life, spirit and affections. This notion seemed to me very forcible to persuade the publishing of these Sermons after some other Treatises formerly set forth.  
But (will some say) we grant all: Sermons are indeed as you say, powerful instruments to stir the soul; b●● what is that to printing and writing? You know no pencil can fully reach a living face: The Press cannot comprehend the Pulpit, and writing of a Book, is but as the picture of a dead man, in comparison of the lively voice. To whom I answer, Time hath been when I have been so fare transported with this thought, that I would have preferred the preaching of a Sermon to the printing of a Book. But now I must sing another note, and therefore I answer further, although the objection in part be true, yet consider God hath covered the uncomely parts with greatest honour, and although the grace of the Spirit in preaching, and giving overtures of lively impression to the heart, cannot be equalled by printing, yet printing hath also that peculiar use which preaching itself reacheth not, that is, constantly to represent things, which while they were in uttering seemed precious, but yet are soon forgotten: 
Luke 1.4.  I say to present them always to the eye, and so to hold them there, as a nail fastened in a sure place from wanzing and leaking out. And moreover, when the Preacher shall with diligence and observation, both mark wherein God assisted him most, and hold himself as near as he can to his expressions, somewhat more may be compassed in this kind then otherwise. But however, he is a fool who counts not half a loaf better than no bread, or despiseth the Moonshine because the Sun is down: and I hope, that such as were once attentive hearers of these things, when they read these Lectures, shall in some sort recognize the savour and grace, which in hearing they seemed to acknowledge.  
Wherefore, to conclude, as I for my part think it a favour that I may be the overseer of mine own Books, which else by audacious and unskilful adventurers might have been defaced, and also, that I may set my base heart on work any way to prevent sloth & ease. So I shall desire thee (good Reader) to apply thyself with thy best care and prayers, to peruse what God hath herein presented thee withal: And if thou pickest any thing out, bless God, and pray for me, even for  
Thine in Christ, D. Rogers.   

The list of Contents.  

TOuching Gods Sovereignty and Freedom in decreeing.  
Touching the preventing, assisting and perfecting grace of God in man's vocation.  
Touching Self, and Self love.  
Touching carnal Reason. How fare policy lawful.  
Touching Gods way in humbling the soul: or the condition of the Promise.  
Touching Servants and their duties with Masters, a full discourse.  
Touching Faith, a discourse thereof at large.  
Touching the due reverence & support of the Minister by the people.  
Touching the Promises and Performances of God: Their nature and use.  
Touching the effect of Faith and conversion in the Soul.   
These are some few of many Doctrines and Points handled in the ensuing Discourse. A taste is sufficient. Read and find them out.   

A Table of the principal things contained in this Book, Alphabetically framed.  

A.  
ACknowledgement and Revelation of truth is to be sought from God by payer, pag. 6  
Advantage which God hath us at in all respects, should teach us to walk humbly, pag. 22  
Ascribing too much to the instrument, makes God deprive us of so many promises. The like effect of proud ascribing too much, to our own parts, ibid. pag. 69  
Arts and learning must not be pulled down, because God uses poor helps, pag. 72  
All sorts must beware of carnal reason, pag. 22  
Advices for the well ordering of our course. 3. Faith in God. 2. Righteousness to Man. 3. Contentation in ourselves, pag. 256  
Admonition to all sorts; Beware lest you claw this itch of Self in any, Ministers and others: take heed of it, pag. 260  
Assisting grace, wherein it stands: Sundry instances of it mentioned, p. 282. It is the ground of great consolation to a poor soul by reason of the privileges issuing thence, ibid. It is a bottom of great confidence and experience to a poor soul; and how, ibid. It is encouragement to fearful ones, and how, ibid.  
To Advise aright in spiritual distresses, is no easy task. Reasons why, 321. Both in respect of the party counselling and counselled, and that sundry ways; both for the dispositions and diseases, ibid. Many particulars about both, ibid. pag. 326  
Anger must be pacified with meekness, 327. yet with exception, ib.  
Administrations of God must not be quarrelled pag. 352  
Assurance cannot be where faith is not; yet faith may be where assurance is not, pag. 480  
Marks of Assurance, pag. 513  
Aequivocating with our conscience in point of Commands for the saving of our own skin, is abominable, pag. 525  
Accord of promises stands in two things, either of promises to persons, or of persons to them pag. 569  
All sorts may not by and by believe promises, but such are qualified ibid.  
Accord of promises to persons stands in sundry particulars: 1. Promises must be conceived with reference to the truth in general. 2. according to God's order, which is first to believe the promises of being and reconciling, and then of well-being and sanctifying. 3. a promise must be believed according to the intent of the promiser. 4. when a promise is believed according to the extent thereof. 5. when it is believed according to the peculiarity and special use thereof. 6. promises made to the head, belong to the members; promises made to the whole body, belong to each part: promises belonging to any one member, belong ●o the body, and to any other member, except there be a restraint to the person. 7 when they are believed according to the scope. ibid. to pag. 574  
Affectation to turn Scriptures to allegorical and typical senses, is bold and dangerous, pag. 593  
Admonition to the people of God to nourish the Spirit of grace and conversion, pag. 873   

B.  
The Battery which God lays against the fort of a rebellious soul. pag. 31  
Bodily crosses can reach no further then to bodily ends to abase the outward man, pag. 62  
Body of death not encountered by a few pangs and desires of conversion, pag. 144  
To be bottomed and grounded sound, is a singular favour of God, pag. 253  
Bad servants must not think it too late to repent, pag. 312  
Bless God for bringing us under the condition of his grace, pag. 490  
Not to believe a promise according to the intention of it is sinful. How and wherein it may be instanced, pag. 581  
A question how fare Bonds bind in conscience. The answer to it, and six reasons of the same, ibid. 607  
Breakers of covenant with God, are in a bad condition, pag. 605. 609   

C.  
Calling to grace double: unconditional or conditional, both free, pag. 10  
Conditional call, what, and how free, pag. 10  
Cavillers against the free grace of God confuted, p. 25. Five or six sorts of them, ibid. 26. 27.  
Corruption is subdued in God's people by piecemeal, pag. 61  
Charity in our judgement of men, must not draw us to over-foolish credulity, pag. 64  
Corrupt frail nature cannot bear any great measures of grace without swelling, pag. 90  
Christians must look for d●ff culties, as well in their progress as in their entrance, pag. 94  
Corruption how restrained by God, pag.  
Civil men in how dangerous a state, pag. 106  
Carnally wise men scorn the simplicity of Christ, pag. 107  
Carnal worldling full of himself, pag. 107  
Carnality of good parts an enemy to Christ, pag. 108  
Carnal savour of superiority, or greatness, how prejudicial to Christ, pag. 109  
Carnal persons admonished, ibid.  
The Creature a dangerous object to tickle & inchant a corrupt heart, 10. It hath a peculiarnes of deceit in it, 10. What an enemy it is to Christ, 113. in three respects: 1. It conceits falsely that God loves it. 2. Nestles itself in her ease and welfare. 3. Heares the Word preached without due respect, if not with disdains, ibid. Remedies against this disease four or five, ibid.  
Constantine's restoring the Church to her privileges, eclipsed her pureness, pag. 116  
Crosses great means to let out Self out of the soul, as a dropsy by incision, pag. 150  
Corruption of man's heart how fertile of shifts and tricks to hurt herself, pag. 192  
Cavils of a b●se heart against Religion and the grace of God, pag. 193  
Carnal reason a great enemy to faith, 195. What it is, ibid. Three steps or degrees of it, ibid. What subjects I mean, not profane persons, but Professors, ibid. Sundry instances of Carnal reason, pag. 197. 198. 199  
Corrupt custom hath marred right reason in us, pag. 202  
Carnal reason justly infatuated by God, pag. 203  
Convincement of Carnal reason in sundry particulars, pag. 204  
Carnal reason described by the savour thereof, ibid. and that in three or four particulars, pag. 205. 206  
Carnal policy causeth jealousy among Christians, pag. 210  
Carnal reason eats up grace, pag. 211  
Christians of all other had need be wisest,  
Carnal men deal with God, as they do in common affairs, pag. 225  
Counsels against carnal reason four, pag. 229  
Carnal reason must come in humbly and yield up her weapons to God, pag. 230  
Carnal reason wishes old ways in stead of a promise, pag. 231  
Carnal policy unlawful, 239. In what particulars it appears: 1 politic shifts. 2. politic neutrality. 3. politic and jesuitical equivocations. 4. Self love. 5. Formality. 6. Profaneness. 7. Religion. 8 Blanching of evil. ibid.  
Choiceness which men use in things outward, should teach them wisdom to be well principled in spiritual things, pag. 256  
Cavillers against God, as if he were in fault that they are no better, convinced, pag. 272  
Close cleavers to the promise of God, are in a blessed state, pag. 355  
Comfort to all fearful ones, in that God's way is sweet and easy, pag. 377  
Common service in the season of special duty, stinks in God's nostrils, pag. 396  
Conversion hath many steps and degrees ere it be fully wrought, though the act of it be at one time: and why. Sundry instances of the point, 443. And reasons why God takes this course, ibid. Marks by which the soul may know whether conversion shall be perfected, ibid. to pag. 452  
Censure neither ourselves nor others touching our final estates pag. 454  
Clear and justify God in his delay of grace, pag. 457  
Consolation to all who have found God in the work of conversion pag. 458  
Christians of crabbed, peevish and stubborn hearts, wrong their souls of faith, pag. 467  
All such as are under the condition of mercy, may and aught to believe 470. Reasons of it five or six, what the condition of faith is. viz. no procuring, but a signifying thing. Why this condition is requisite. Who is the worker of it. It is a middle thing between mere corruption & grace, ibid. The steps of it four or five, ibid.  
To cast the soul upon the promise, what it is, and wherein it consists, pag. 504  
The Commands of God are sad and solemn things, 516. explication of it. Reasons of it sundry: 1. They were first given in a solemn manner: 2. They borrow their nature from him and his greatness whom they come from: 3. From the proportion of the Commands of earthly Princes: 4. The rewards which God crownes obedience withal, are solemn and great: 5. Because whatsoever is in God, is eminently so, and therefore his sovereignty in commanding: 6. Else the subjects of God his Kingdom might give him Law, rather than take Law from him: 7. The Lord hath power to disannul and frustrate the strongest Laws; therefore also to make Laws sad and solemn, ibid. to 521.  
Christ jesus, the Lord of the Sabbath, translated the rest of the creation to the rest of Redemption, pag. 527  
The cunning and colours of hypocrites to shift off commands, 533. 

Two instances thereof, ibid.    
Christ at his coming will wash off all the colours of hypocrites, pag. 536  
Close obeyers of God in lose times, shall have close comfort in Troubles, pag. 549  
The command of the Gospel to believe in Christ, is to be obeyed above all commands, 559 All other commands issue from this, pag. 560  
Churches judgement must guide us, but not principle us in the truths of Scripture, pag. 576  
Charms and spells of good Witches, what to be thought of, pag. 590  
Such as charge God for breaking of promises which he never made, very sinful, pag. 610  
claimers of performances of promises, and yet want a promise, sinful, ibid. How men deceive themselves herein three or four ways, ibid. 1. By God's forbearance: 2. Their abstinence from open sins: 3. By outward blessings. 4. By their Religion, ibid.  
Christ makes the soil of promises rich, pag. 617  
Each true Cure hath the spirit of the cure attending upon it, 856. What is meant by the Spirit of the cure. Explication of it, with an illustration historical. Proofs of it, and reasons, six: 1. For the manifestation of God's work in the soul: 2. For their heartening against all future difficulties: 3. To make them objects of observation in the world: 4. From the  power of grace in the soul: 5. Because God is the God of Order: 6. For the future convincement of the soul, if she decline, pag. 862  
Sergeant cures of soul common in the world; but true ones rare, pag. 363  
Caveats against declining in sundry particulars, pag. 874  
Some carriages of an unsound heart discovered, pag. 883  
Consolation to all such as have gotten the spirit of conversion, and stand fast therein, pag. 891   

D.  
Despised and means ones, if godly, may comfort themselves upon good grounds, pag. 73  
God Delays the perfecting of grace in his people for special causes: 1. To try all which is in their heart: 2. To begin with them as he means to proceed: 3 To teach them the price of his grace: 4. To discern them from such as are not of his number, pag. 88 89. 90. 91  
Difficulties which Gods poor Novices meet with to their conversion manifold: some eight or ten of them mentioned, pag. 92. 93. 95  
Degenerate baseness of our nature discovered, pag. 103  
Duties of Devotion and Religion, how prejudicial to Christ, pag. 116  
What Degrees in Religion a man may attain unto. To how small purpose, 117. Wherein they fail, seven or eight particulars, ibid. Admonition against it, ibid.  
Denial of Self urged, 119. Upon what respects. Many dangerous lets to hinder it, ibid. and counsels to further it, 162. Exhortation to it in two things: 1. To do all for God: 2. Suffer all for him, ibid.  
To dispute for God and the promise, against seeming objections, is great grace pag. 194  
Despise carnal reasons double dealing, as fast as she despises the simplicity of grace, pag. 208  
Deny self ease for God's ease, pag. 368  
Deserters and d●scouragers of such Ministers of God as they are bound to, are , 389. All partial lovers, passionate lovers, indirect lovers, vain glorious lovers, falsehearted lovers, second hand and pinching lovers of the Minister to be taxed. ibid.  
Such as are at defiance and hatred of their Ministers, are odious, pag. 399  
Dalliers with the Gospel, or attenders upon it for a season, reproved, pag. 489  
Delight in obeying the sad Commands of God, affords solid comfort, pag. 550  
Dispensation against the power of truths, is a great sin of our times 553. Sundry instances mentioned, ibid.  
Declining of the temper of our times in zeal to the Gospel justly to be bewailed, pag. 884   

E.  
Earthiness of our mould and nature, one cause why God fills the Scriptures with strange and rare wonders, pag. 2  
One error in a weighty business being admitted, brings on many, 248. Reasons and instances to clear the point, ibid. One, a pritch taken against the minister: 2 Unquietness in marriage: 3. Neglect of debts at first: 4. The not curbing of the tongue. Objection against it and answer thereto ibid.  
Special errors to be avoided, pag. 255  
The ease of grace how it is wrought, and to whom it belongs. Vide Obeying the Gospel.  
The Ease of the first mercy ought not to beget slighting of it, 370. But rather to bind the heart to God ibid. The Ease of mercy should for ever make God's yoke seem easy, ibid. And teach us experience for time to come, pag. 372  
Esteem of God's Minister ought to be precious. Reasons of it: 1. It is God's charge: 2. Both the message which he brings, and wo●ke he performs: 3. Because he is the pledge of public peace 379. Wherein this love and esteem stands, ibid. viz. in honour, se●le of Ministry, service, Maintenance, pag. 383  
Examples of such as having long lain under distress of conscience, yet at last were comforted, pag. 459  
Evangelicall preparations to faith, of two sorts, Negative or Positive, Both of them treated of pag. 478  
Exhortation to obey and consent to the command and promise of God by believing, ibid.  
Extent of a command, wherein it stands, in five or six things. pag. 579  
Enlargers of promises beyond their due bounds, to be reproved, pag. 581  
Exhortation to get the spirit of true grace and conversion to God, 886 And such as have attained the same, to stand fast therein, ibid. Urging of it upon all sorts and conditions, and especially his own congregation, ibid.   

F.  
Favour of Nature in a civil person, how many ways it may be enlarged: As by the Laws of men, education, examples of abstinent and moral persons, pag. 104. 105  
We must be Fools ere we can become wise to salvation, pag. 232  
Faith the only eye to behold the mysteries of salvation pag. 234  
Faithfulness is the centre whence all the graces of a servant are derived pag. 296  
Faithful servants may he comforted, 314. four or five particulars of encouragement, ibid.  
Faithful ones in greater things, will much more be so in smaller, 427 Reasons of it, ibid. Explications of the point, two or three, pag. 429  
Faith, what it is not, what it is, how wrought: see the particulars, pag. 480. 

It may be where assurance is not, ibid. Why it is called obedience and consent, pag. 486    
Faith a most precious thing in the nature of it, 495. She hath the prerogative of all other graces of the Spirit, ibid. and that in sundry respects. ibid.  
Faith consists of two parts, Selfe-renouncing, and Selfe-resigning. Read at ●●rge of both, ibid.  
Fear of God a singular mean to keep the heart close to God, pag. 559  
Faith in applying of promises how to be practised in our several needs & distempers: 1 in the return of old guilt and accusation after mercy obtained: 2. In some eclipsing of God's gracious presence, and walking darkly and deadly: 3. Fear of falling into some scandal and never persevere: 4. In sickness, poverty, losses and crosses, enemies, unfaithful friends the prosperity of the bad: 5. Not hearing of thy prayers: 6. Troubles above other men's persecutions, etc. Fear of death. pag. 584  
Faith in promises and performances, is a most precious jewel, and why. 612 True faith is performing faith, and how, ibid. yea, when she is at the lowest, ibid.  
Faith in performances must be set on work threewayes: 1. To take measure of the promises: 2. To let upon God for performance: 3. To strengthen itself by experience, 615. Contrary, misery of unbelief. Vide Unbelief. pag. 616  
False cures have a false spirit, the remedy whereof is worse than the disease, pag. 864   

G.  
Grace is free, proved and discoursed and cleared, 9 10. Objections answered: As first, this were to translate a cr●me upon God: 2. Man hath liberty left him to receive grace, or refuse: 3. God will not be wanting to such as are not wanting to themselves: 4. Grace is universal, as the fall is: 5. Else God should require obedience of man to that which he never gave him power to do: 6. Christ the second Adam, was fully and in all points, contrary to the first Adam, and as the offence was, so is grace: 7. How else shall a Minister dispense the Gospel aright? 8. Else God doth unjustly in making the remedy worse than the disease; or in offering it deceitfully to such as he hath fore-barred: 9 From the instance of a Prince offering pardon, etc. 10. The diversity in men ariseth from themselves, from page 11. to page 14.  
God is not tied to as in outward blessings or protection, 23. Nor yet in like measures of grace, except we believe and pray, 24. Nor yet in a like administration of his Church in prosperity, ibid. because of her sins, ibid.  
God's courses and seasons in drawing home men, are divers and manifold, pag. 26  
Gods will double, and the difference, ibid.  
God's way in converting any, is chief to subdue carnal savour to the obedience of Christ. pag. 59  
God useth silly instruments to do great things: or, if great, then either he makes them great of mean, or else mean in their own eyes, pag. 67  
God delights to confound great ones by small and poor things, pag. 68  
God is jealous of his own glory, ibid.  
God useth mean instruments to do his work, and why, ibid. & 71  
Gifts and graces of themselves do no more cause pride in such as have them, than ignorance causeth humility, pag. 73  
Godly Ministers must not only use, but also lay down and renounce their service for God, if he shall call them to it, pag. 78  
Grace is best accepted by such as are most empty of it, pag. 154  
Gods people who have shot the gulf of Self in conversion, must also deny themselves in conversation, 183. Causes why so few deny themselves for Christ, ibid.  
God's people must not be ashamed, or weary of sincerity, because of carnal worldlings, pag. 185  
Godly Christians must so hate carnal reason, that they also shun just aspersion of foolishness. pag. 213  
God befools carnal reason, pag. 226  
God themselves and the Word justify policy. Vide policy. 

Grounding upon stable principles of truth, necessary for each Christian, 254. Good grounds must be laid at first, pag. 256    
Gods people must beware of the boasting of ungrounded hypocrites, pag. 260  
Godly themselves so fare as led by Self, when they are defeated, rage. 268. yet with difference from hypocrites, ib d.  
God's hearers will be at God's dispose for blessing, pag. 273  
Great men must submit their great spirits meekly to God, pag. 274  
God hath special reason to delay his work in the conversion of his, pag. 282  
God will never lin with his own, ti● he have throughly tamed their rebellion, pag. 291  
God stands countable to good servants, pag. 295  
Grace adds all qualifications to a servant, 295. As first, wisdom ●o behold God the author of all relations: 2. Subjection of spirit, which consists of two branches: 1. Selfe-deniall: 2. serviceableness, ibid. It sets faith on work three ways: 1. Purging out such distempers as possess them: 2. Furnisheth it with special gifts: 3. Puts it into actual exercise, pag. 301  
Grace is easy to them who are bred for it, pag. 363  
How it is called a burden, and how ease, ibid.  
God looks that his servants should do some singular thing for him, pag. 395  
Gods counsels most sincere of all, pag. 424  
Gods faithfulness to us in the main things, must teach us to trust him in the smaller, pag. 433  
God hath a season, wherein at last he accomplisheth the work of grace in his elect pag. 439  
When as God is that to the soul, which formerly sin and vanity have been, it's a sign that the soul is resigned up to God, pag. 500  
Gods commands exceed man's in point of unlimitedness and sovereignty, pag. 524  
Gods remedies are perfect, but man's are crazy pag. 587  
God overrules the silly creature, to work great effects above itself, pag. 590  
Gods performances are always as good, if not better than his promises. Reasons of it: 1. Because he is jehova, the being of all the promises: 2. In respect of his honour: 3. Whatsoever is in God, is eminently so: 4. For strengthening his servants to clasp closely with his promises: 5. Because the Lord promiseth nothing, but what he first purposed to perform: 6. Because he measures his promises, not according to our capacity, but his own bounty, from page 595. to 598.  
God's performing of promises to be understood with limitation. What those bee. Three in number: viz. 1. He performs them, yet not in that very kind wherein the soul expects: 2. In general promises to the Church, the time of performance must be left to God: 3. God performs to his, but then they must live uprightly, and keep their covenant, not else, ibid. The Uses: 1. God's people look more at the good of a performance, than the bare performance itself: 2. We must not tax God's administrations: 3. They who break with God, must look that God break with them, pag. 598. 599  
God must be left to himself for the performing of promises, without our mixing of our wits and wills therewith, pag. 606  
Gods faithfulness in keeping promise with us, must teach us to be faithful to others in keeping promise, pag. 607  
Gods people ought to be encouraged, thankful and comforted for the Lords faithful performing of promises: Also humbled for their provoking of God to the contrary, pag. 618   

H.  
Heathen stories fall short of those rarities and wonders of the Scriptures, pag. 4  
Husbands and wives must abhor carnal reason, pag. 220  
Humbleness in God's way, a special grace, pag. 463  
Hypocrites who come with their cost and toil to God, rejected, pag. 365  
Hypocrites and elect ones differ in the issue of their labours, pag. 453  
True Humility scorns not to learn of the meanest Teachers, pag. 460  
Humility always goes before grace, pag. 464  
Most Hearers abide in unbelief, because their hearts were never humbled, pag. 466  
Humbled souls comforted, pag. 469  
Hypocrites false grounds in breaking of God's commands, discovered, 528. The tricks and ways whereby they defend it, ibid. six or seven of them: The 1. By avoiding their realness: 2. By avoiding conviction: 3. By diminishing the extent: 4. By opposing one command to another: 5. By false plea of examples: 6. By adding of new commands of their own: 7. By cavilling against the strictness of Gods, ibid. to page 531.   

I.  
Iewes strangely insensible of God in the midst of all his miracles, pag. 4  
The truest judgement of a man's estate, is, rather what corruption he wants, than gifts which he hath, or graces he seems to have, pag. 60  
Instances of much folly and indiscretion in the deal of Christians, pag. 213  
Irresolution in matter of Religion, as dangerous as gross blindness, pag. 254  
Inferiors if gracious, are a great convincement to superiors, pag. 288  
Inferiors being to deal with superiors, must consider what their persons will bear, pag. 329  
judge not rashly of God's administrations, either public; or personal dispensings of grace with difficulty or ease, pag. 376  
judgement of controversal truths to be ascribed to men of most sincerity: who these are, pag. 414  
Inconstancy and disproportion in men's affections and action's, argues falsehood, pag. 435  
Inferiors must not withdraw their service from their superiors, if God call them to it, 461. Persuasions to it, ibid.  
The Ingredients of a promise, serving to enable and improve it, 483. five or six of them, ibid.  
judgements of God upon carnal and wilful unbelievers, pag. 494  
Intention & extension of commands, what. Vide Extent, pag. 521. 522  
Inferiors must inquire into the lawfulness of their superiors commands, and not obey implicitly, pag. 524  
Inferiors must not follow the commands of superiors to break God's commands, 527. especially the command of the Sabbath, ibid.  
judgement of God upon hollow-hearted dispensers with his commands, pag. 530  
jordens waters (though no Type) yet a resemblance of Baptism, pag. 592  
Indifferency and neutrality of Spirit, worse than open profaneness, 868. and usually it grows to it, ibid.  
jesuitical equivocation to be abhorred, and upon what grounds, pag. 240   

L.  
Letter of the Scripture not to be wrested against the sense for men's private ends, pag. 58  
Love and honour of God's Prophets, appears in this, that we obey their voice. Reasons of it, pag. 397  
Lovers of the Minister in the general, yet concealers of their errors, corruptions, to be reproved, pag. 401  
Let's of faith to be seriously abhorred, five or six of them mentioned, pag. 502  
Lesser light in faith may yet go with greater assurance pag. 513  
The Law how far it's strengthened or weakened by the Gospel, pag. 523  
Let's of close walking with God to be abhorred, 550. eight or nine of them named, ibid.  
Limiters and restrainers of promises are to be reproved, 580. Sundry instances, ibid.  
All Let's of performing the promises of God, to be studiously shunned, 113. What these are: 1. Mistaking of performances: 2. Carnality and deadness of heart: 3. Murmuring: 4. Some gross sin: 5. Limiting of God: 6. Error of the wicked: 7. Vnobservance: 8. Curiosity, or censure with others, ibid.   

M.  
Miracles serve to convince the soul of the truth of God sealed thereby, pag. 5  
Miracles how fare ceased, uncertain to us, and in God's hand, ibid.  
Ministers must be jealous of the least aspersion to God's glory, to their own persons, or of offence to others by their carriage. pag. 58  
Man very prone to idolise means, and to set them up in God's place, pag. 68  
Ministers must not abuse their parts to case and pampering of the flesh, pag. 75  
Marks of fleshly wisdom subdued: four or five. See pag. 81. 82. 83.  
Ministers must be first in Selfe-deniall: It is the true Mortmain, pag. 164. 165.  
Ministers of all others must abandon carnal reason, and that in many things mentioned, pag. 215  
Magistrates must beware of carnal reason, pag. 220  
Marks of Self defeated, to teach us to avoid it: 1. She is coy and queasy upon reproof: 2. Lazy and slothful to amend: 3. Always in her extremities: 4. Partial, pag. 263  
Mean silly persons if godly, need not think themselves contemptible, pag. 289  
Masters must choose their servants by this mark of faithfulness, pag. 310  
Masters must be Fathers to their Servants, 315. Reasons of it: 1. They have betaken themselves under their protection: 2. They are as children to thee in point of fidelity, ibid. Wherein this duty stands: 1. In preparation: 2. In performance. Both in sundry Branches: 1. See and adore Providence in ruling thy servant for thee: 2. Manage thy servant with thy best skill: 3. Give his soul her portion as well as his body: 4. Feed his eye by thy example: 5. Command in the Lord: 6. Impose not violence in lawful things, through excess: 7. Conceal not his painfulness: 8. Defend him from hurt: 9 Carry an equal hand among servants: 10. Neglect him not at his departure, ibid. 320  
Ministers must not count the work of settling the conscience, a slight work, 332. Helps for the enabling the Minister to it, ibid. Exhortation to it, both by preparation and practice. Rules for it in special: 1. Discern mixed sorrow from single, and separate them; and Diabolical temptations from our own fears, whether moderate or excessive: whether terrors proceed from sin properly, or some evil of punishment; whether the heart rebel under conviction, or no: 2. Defer not the season, search out the special let which holds the soul from the condition; or being under it, from faith. 4. Upon revolts what to do. Whence the particular trouble arises, ibid.  
Ministers must not be distrustful of God, in the execution of their place, 384. Snare not their consciences; Dishonour not their persons, or disable themselves in doing good to the people, ibid. And set himself cheerfully on work to feed and rule them, ibid. 387  
Ministers reproach themselves much by ascribing too much to such people as are unsound, pag. 407  
Ministers must love the people for no sinister ends, but for obedience to the truth, pag. 409  
Ministers who will purchase interest in their people, must forgo some of their own right, pag. 412  
Magistrates, Ministers, and all Governors must be sincere in their censures. 416. See them reckoned up there. Motives to it, ibid.  
Popish Mortification discovered to be hypocritical, pag. 431  
Ministers should gaster lewd people out of those errors that harden them, pag. 485  
Motives to faith sundry, 505. First faith gives most glory to God: 2. Christ's last enquiry will be for faith: 3. God will be admired in all, and only believers: 4. God shall come in vengeance against all unbelievers: 5. Faith is a rare jewel: 6. No riddance of our distempers till we believe, ibid. 510  
Ministers must not prostitute their authority to the backing of such commands as are against God, pag. 524  
Marks and proofs of the liberty and dispensations which men take for sin: 1. Their number, 2. Their cunning. 3. Carnal counsel, 4. Their questions, 5. Their wits, 6. Their malice, 7. Their partiality, 8. Their baseness, ibid. 554 555  
We must mourn for such as have forsaken their closeness in obeying God, 556. Much more for our own looseness in that kind, ibid. A short form of such a complaint, ibid.  
Means helping the soul to close obedience, 562. as first, Faith in Christ our Lawgiver: 2. Due meditation of the object of obedience: 3. Mark examples of closeness: 4. Prayer, 5. Humility, 6. Observe God's judgements 7. And think of his rewards, 8. Selfe-deniall, ibid.  
Misery of such as rest in false Cures, and an unsound condition, pag. 864   

N.  
Nature of old Adam insensible and unperceivable of holy things, and the more holy the worse, especially mysteries, pag. 1  
naaman's story, and the passages thereof, very remarkable, p●g 7. Particulars of it, ibid.  
Number of seven very holy with Papists, but in itself no hol●er than others, pag. 65  
Novices in grace must know there be many difficulties in getting it, and not be dismayed. pag. 92  
Novices look not at the troubles for time to come, but only at the present, pag. 95  
None so bad, but have some good, 105. and what abuse the civil person makes of it, ibid.  
Nourish no such dregs in us, as by which carnal reason might be supported, 210. Sundry of these noted, ibid. And ten more of abettors to this sin, noted after, ibid.  
Newters, Atheists, etc. terrified, pag. 347  
Nourish not your fears about the way of God, 374. and counsels against this disease, ibid.   

O.  
Obedience to the command of faith is easy, 357. Clearing it by answer to the objections of hypocrites, by reasons, ibid. As 1. In respect of the difficult way of the Law: 2. In respect of a further thing aimed at by the Lord, viz. the recovery of his Image: 3. In respect of the merit and price of it: 4. In respect of the dispensation of it: 5. In respect of that grace which accompanies all under the condition, ibid. The particular means by which the Lord makes faith easy to his people, ibid. Such as have found ease in this way, must be thankful, pag. 369  
Obedience of love to the Minister urged in sundry instances, 405 Occasional and temporary commands, bind as strongly for the present, as the moral and perpetual do, pag. 516   

P.  
God prevents such by his providence and ministering means, and occasions, whom he means to save, 41. Both to his Church in general, and each member. Reasons four or five. The ends are his, therefore the means; else Gods purpose should hang upon man. The end ordereth the whole frame of the action, ibid.  
God's preventions, in what kind and manner they lie, pag. 44  
Gods preventions and man's forecast differ much, ibid.  
Six preventions of God named: 1. God overrules, diverts & altars our intents, to sway unto his. ibid. 2. Overpowers the soul from stumbling at discouragements. 45. 3. Disposeth of all occasions, and antecedents. ibid. 4. Accommodates' all things to sort to his own ends. 46. 5. Removes such things as he foresees would hinder. ibid. 6. Especially inspires the means, and blesseth them to the attaining of their effect. pag. 47  
To want all Preventing grace, and to live as dead block, very fearful. pag. 47. 48  
Preventing grace of God deserves adoring and thanks at our hands. 49. and prayer. ibid.  
Passages of preventing providence. pag. 50  
Preventions of God should humble us. ibid. 51  
Dallying with them causeth God to blast us. pag. 48. 52  
Preventions past should arm us against fear of corruptions prevailing. pag. 52, 53  
Popish insolency of the Clergy over God's people intolerable. pag. 57  
Proud nature of man quickly forgets humiliation pag. 63  
Popish stately devotion, odious to God. pag. 79  
Proud Hypocrites disdain to be taught by mean ones. pag. 80  
Privileges of Religion keep many from being truly Religious, what it is, and how dangerous. pag. 115  
Pharisees terrified. pag. 148  
Professors unsound in peace, will much more be rotten in trial pag. 211  
People must abhor carnal reason as well as Ministers, and in what. pag. 216  
Parents and Governors ought to beware of carnal reason. pag. 219  
Physicians beware of Atheism. pag. 220  
Prejudice an abettor of carnal reason. pag. 220  
Popery notoriously tainted with carnal reason, and wherein, three instances. pag. 222. 223  
Practice of carnal reason reproved in all sorts, twelve of them noted pag. 227  
Policy though it may appear to some to be sinful, yet may be warrantable, 241. and wherein, six or seven instances propounded, ibid. upon what term. ibid.  
Proud pharisees always most ready to tax others of pride who are innocent. pag. 261  
Preventing Grace cannot be severed from assisting in such as are saved. 279. The reasons of the point: wherein this assistance stands. pag. 281  
Papists put us down for government. pag. 311  
People must take heed lest they turn their ear from counsel of their Ministers, 335. counsels tending thereto, three or four, ibid.  
Putters off of the promise to be reproved. pag. 352  
Preachers who sow pillows most odious, and to be abhorred. pag. 368  
Pelagian ease of freewill and selfe-conversion confuted. ibid.  
Pity such as get to heaven with much difficulty. pag. 370  
Pray for five things to make Religion sweet: 1. Acceptance of the will for the deed. 2. Look upon thine own grace, and hid my defects. 3. Betrust me with the principles of sincerity and faith, working by love, which will make a little go a great way. 4. Make my lusts to be my clogs, as saul's armour to David. 5. Make the yoke of hard, dangerous, disgraced, solemn duties and crosses to be tolerable. pag. 374  
People exhorted to love, honour and support their Ministers. How that may be, pag. 392  
People that will seem to love their Minister, that so they may snort in their sins, odious, pag. 400  
Popish Martyrs against the Scriptures not to be regarded, notwithstanding their pretended selfe-deniall 415. Popish falsehood in all their ways, pag. 415  
People must be sincere and open to receive good counsel, pag. 425  
Poor men have a privilege above the rich in this, That they may be reproved, pag. 425  
Proud hearts terrified by Gods resisting, pag. 468  
Plead hard for faith, if once we be under the condition, pag. 481  
Promise must be pleaded for sanctification as well as pardon. pag. 511  
Perseverance in believing, breeds assurance. pag. 513  
Promises must be believed according to their nature and kind. 567. Reasons of it.  
Popish abusers of promises terrified. pag. 579  
Preposterous appliers of promises, reproved. pag. 582  
Promises must be believed according to the utmost extent of them: wherein it stands; in three things, 1. A promise must be sounded to the bottom: 2. We must draw out of the wells of salvation. 3. The promise must not be given over, though we be long held off, pag. 583. 584  
Physicians must know themselves to be only instruments of providence, for such as God will have to recover, pag. 588  
People are very fond in magnifying the outward instrument, neglecting God, ibid.  
Popish Miracles and Cures what they are to be thought of, pag. 590  
Pelagian spirits which cavil at the freedom of the grace of God, far from the true spirit of cure and conversion, 869. So are Popish spirits likewise, pag. 870  
Prayer for healing the numb palsy of the spirit of our times, necessary, pag. 886   

Q.  
Quarrellers against the Minister, for not comforting the distressed, sinful, pag. 456   

R.  
Rebellion in all whom God means to save, shall work greater humiliation in them, pag. 60  
Repentance goes not before faith, pag. 103  
Religious Self how dangerous. Vide Self.  
Rational carriage, not simply to be condemned, pag. 209  
Religion stands more in wanting somewhat, then in having, pag. 237  
Religion is like an harmony, pag. 250  
Religion grounded upon most sound foundations, pag. 253  
Religious servants yet failing in faithfulness, are to be blamed 306. Their tricks and qualities, ibid.  
Resigning up of the soul to God, is one chief work of faith, pag. 500  
Revolters from their first zeal and grace of conversion, are in a sad case, pag. 871   

S.  
Scriptures filled by the holy Ghost, with rarities and wonders, and why: Two causes, pag. 2. 3  
Sensible and outward objects the means by which God works upon us, ibid.  
Scriptures bark and outside not to be rested in, but the scope and sense, pag. 6  
Sovereignty of Gods will and pleasure, must cause us first to confess it, 14. 2. To lie humbly and quietly under the conviction of it, 15. in sundry particulars: 1. By considering the root of this sovereignty, ib. 2. Be content that God dspence his grace according to his own measures, 16. 3. judge not God in the effects of sovereignty, as in the sins, penalties, or snares of the wicked ibid. 6. Nor for punishing the sins of parents upon their posterity, 17. 7. Do the uttermost that lies in thee to obey, ibid. 8 Be charitable to others a fare off, ibid. 9 Break thy hard hart hereby, & lay down thy pride and rebellion 18. Then the ●●use sovereignty is free to save as well as destroy, 19 Look not at election but at the tree offer, ibid. Assay to believe, and that upon sound warrant by venturing upon the promise, 20. 21. Lastly, know this is the greatest honour which thou canst do to God, pag. 22  
Straits and extremities are God's season to pull down a proud heart, 29. In how many respects. See the reasons, ibid.  
Straits both public and personal, do but little humble men in these times, pag. 36. 37  
Straits do make hypocrites only to counterfeit, 33. Not to be trusted, ibid.  
Straits are very unpleasing to flesh, we are l●●th to hear of them lest we should humble ourselves and profit b● them, pag. 38  
Eat not straits: for first; it is bootless; and then, they cannot be m●ssed, 39 Pray for ●n holy use of them, not to awe thee violently, but change thy heart, pag. 40  
Signs and Sacraments why used by the Lord in effecting spiritual things, pag. 85  
Sacraments differ from common signs, ibid. And why. 1. To stop man's bold inventions: 2. To assure weak faith of his sincerity, ibid.  
Suspect trials be coming upon us, when our state is calmest, pag. 96  
The manifold snares in the way of God's people, should make them watch and be armed, ibid.  
Self the main enemy to rob the soul of grace, when all is done, 98. and why; because most inward and immediate, pag. 101  
Self in the root of it, is nothing but the instinct of old Adam and the frame or vent of a corrupt heart, ibid.  
Self of two sorts; either opposite Self to Christ, or mixing Self with Christ, ibid.  
Self opposite, what. ibid. Of how many sorts it is, ibid. Five named, Profane self, Natural self, Carnal self, Creature self, Religious self, ibid.  
Self profaneness described, ibid.  
Self natural or civil, described, pag. 164  
Carnal self, or savour of the flesh, what The sorts of it many, ibid.  
Self sensuality, or in the Creature, what. pag. 111  
Selfe-religion what. The branches of it three. pag. 115  
Mixed self, in what particulars it discovers herself 121. Ten or twelve mentioned,  
Nature of mixed self discerned in four things, 1. familiarness, 2. generalness, 3. Violence, 4. tenaciousness, pag. 127  
Self supports herself by false comparisons, pag. 128  
Satan imbarkes himself more deeply in Self, then in other corruption, pag. 129  
Self deludes, by God's just giving her over to herself, pag. 129  
Self may be discerned by three degrees or properties, ibid.  
Passages of Self may be conceived three ways: 1. By the ground: 2. The carriage: 3. The scope, pag. 131  
Self is but flesh in all the work of Law and Gospel, and how, pag. 132  
Carriage of Self is suitable to her ground; which appears in four things: 1. Her instinct: 2. Her eagerness: 3. Her endeavour: 4. Her disappointment, ibid.  
The ends of Self and her scope, is suitable to the ground and carriage, pag. 138  
All seekers of salvation must abhor Self, and how: 1. In discerning her tricks; divers of them mentioned, 139. She will deny herself in somewhat, to satisfy herself in other things: 2. To mask sin under holiness: 3. To defile itself in that it knoweth: 4. Pretence to seek God, but intending itself: 5. To offer God more service than he asks.  
Self forfeits all her travel & labour for nothing, 140. She is of an outlasting and surviving nature, 143. She is very close and hard to be discerned, pag. 144  
Self a perpetual enemy to the Regenerate themselves, 146. making their lives sad and uncomfortable, ibid.  
If Self in the painful Professor be so dangerous, what shall become of the profane? pag. 147  
Self exceeds gross lusts, pag. 149  
The mischief of Self should teach us not to be offended with afflictions and sorrasives to eat it out, ibid.  
Staggering, non-proficiency, and unthriftiness of Professors, is the fruit of self, pag. 152  
Self requires deep searching, to discover it in the soul, pag. 155  
A Question: Do all that are truly converted, discover Self in themselves thus? Ans. Two or three ways pag. 156 157. 158  
Motives to selfe-deniall, sundry, ib.  
Spirit of Grace, what it is, 168. 170. Exhortation to ensue it, as the opposite of the spirit of Self, ibid. Marks of it, ibid. The 1. Grace causes the soul to grow more humble by knowledge: 2. Grace subordinates all to herself: 3. It subjects the soul to Christ upon his own terms: 4. It resists the special and personal pangs of Self in each soul: 5. It answers all objections of Self: 6. It sets Self against Self, ibid.  
Spirit of Grace serves all in all for Grace, and how. Three ways: 1. In the discovery of it: 2. In the effects of that discovery: 3. In the end of it, pag. 178  
Spirit of grace proceeds on calmly in the soul, contrary to self, pag. 181  
The soul bereft of that purity of Reason in which it was created, pag. 202  
The Spirit of God must create holy wisdom in stead of carnal in the soul, pag. 203  
Savour spiritual things, 235. The means and marks of it five: 1. Savour the powerfullest ordinances: 2. Love simplicity: 3. Get heavenly mindedness: 4. Prefer the verdict of the Word: 5. Be wise in thy course, pag. 236  
Silly and simple ones have an advantage of wiser in point of carnal reason, pag. 236  
Self is proud and coy, pag. 259  
Self in her own way very jolly; but out of her element, crabbed, pag. 260  
Self defeated rageth, 265. Sundry reasons, ibid. Object. How then is it that hypocrites are so merry? Answered, ibid.  
Self may want defeats, because given over by God, to delusion and hardening, pag. 269  
Selfwilled ones, who bind God to their hear, convinced, pag. 269  
Superiors learn grace of their inferiors, pag. 290  
Servants must be faithful to their masters, pag. 294  
Servants only can be well bred in Christ's family, pag. 296  
The settling of a distressed heart by counsel, is a mercy highly to be prized, pag. 330  
Self and carnal reason are justly reprovable corruptions, and why. pag. 343. to 346.  
Sinners against sensible and ocular mercies present, are worse than those who sin against the absent promises, 349. Divers sorts of such, ibid.  
Slighters of grace under pretence of ease, terrified, pag. 364  
Season of ease to believe, is at first, 366. Hard to recover it if once lost, pag. 367  
Scorners of God's Ministers reproved, pag. 388  
Satan, who seeks our blood, can persuade us to more cost for him, than Christ who shed his blood for us, pag. 396  
Sincerity in a Counsellor, claims acceptance. Reasons why, pag. 410  
The Sufficiency of a promise, is the next object of faith, pag. 482  
Schismatics who reject all steps and marks of conversion, confuted, pag. 488  
The Spirit of Truth must be the first planter of truth in the soul, pag. 577  
Sacraments divinely appropriated to seal up to the soul the assurance of salvation, 592. Therefore not to be counted common things by the people, nor used so by parents, ibid.  
Spiritual penalties attend spiritual sins, pag. 604  
A spirit of sin in a man, what, and how dangerous it is, 866. especially if conceited of her own welfare, ibid.  
Spirit of grace, by what marks it may be tried: Generally by her own working, particularly by these marks: 1. She is bred of the immortal seed of the Word, and all false conceptions cast out: 2. By her operations: 3. By the frame and soundness of it: 4. By the object, order and equality of it: 5. by the carriage of it, pag. 879  
Separatists from our Church, & the corruptions of it, how blind in discerning their own, pag. 882  
Selfe-deniall urged in general by many motives and means of direction, pag. 162  
self-denial in point of sanctification, urged by the discovery of 4 or 5 false semblances, & false principles thereof, with some means, ib. Read at large the whole Tract.   

T.  
Trials are to separate the precious from the vile, in the godly. 95 See Difficulties.  
God's trials should work in us the spirit of prevention, care to keep our peace, and much prayer to be kept from temptation, pag. 97  
Gods ends in tempting, unlike to Satan's, ibid.  
Terror to all that cleave to carnal reason, Pelagians and others, pag. 225  
Thanks due to God for freedom from this tyrant of Carnal reason, pag. 238  
Try thyself, how defeating of thyself works with thee, pag. 276  
To be trusted by our betters, is honourable, pag. 294  
Trial of servants by 6 rules, whether faithful or not: 1. It must be according to the word and knowledge: 2. must not be contrary to it: 3. It must be single & sincere: 4. Must not cross the Law of Piety, love or mercy: 5. It must be equal and regular: 6. It must be diligent and sedulous, pag. 307  
Touchable and tractable natures in show to take counsel, yet persisting in their sin, are dissemblers, pag. 402  
Tokens of love in other kinds offered to the Minister, where obedience follows not, are false, pag. 406  
Terror to all despisers of sincere counsel, 422. Their woe and misery, pag. 422, 424  
Terror to all such as live profanely, and yet think themselves under the condition of mercy, pag. 486  
Terror to all that savour not the spiritualness of faith, pag. 492  
Terror to all that wilfully cast off the yoke of God's commands, 528. where four things are handled, ibid. 1. their grounds, 2. their practice, 3. their shifts and colours, 4. application of terror, pag. 529  
Trials of close obedience to commands, 539. 1. It is truly inquisitive after the extent of commands: 2. It is tender in affection towards commands: 3. It is ware of disobedience by each experiment of sin: 4. It rejoiceth in the voice of the Word, determining of her doubtful cases: 5. It looks more at the preserving of a command entire, then at her own ends: 6. It sets not Gods commands together by the ears: 7. He saves himself harmless in all losses for obedience sake, upon God by faith: 8. It closes with commands without colours or cavils: 9 In such duties as border upon her own respects, she is carried to obey upon God's grounds: 10. It groweth better and better: 11. It seeks to amend the errors of others: 12. It obeys when yet there appears not outward fruit of it: 13. It profits by lively experience of former obeying: 14. It is obedient in her particular condition of life: 15. It seeks after no dispensations, ibid. to 548.  
Truths of God must not be taken by tradition and prejudice, but from the whole body of truth believed as Gods, pag. 576  
Terror to all Popish and blind maintainers of truth upon false grounds, pag. 577  
Terror to all such as nourish in themselves most open and odious diseases, seeking no cure, pag. 866  
Trial of the true spirit of Grace, is from herself, pag. 878   

V.  
Unbelief of the Word so much the more damnable, by how much it hath been confirmed so by miracles, pag. 5  
Vnconditionall call of God, what. 10. Why and how it is free, ibid.  
Unfaithful servants terrified, 301. Wherein it consists: sundry particulars, ibid.  
Vowers first what they will do, and then enquirers of the Minister for counsel, are dissemblers, pag. 401  
It betrays great unfaithfulness, to be very forward in great duties, and backward in small, pag. 430  
Unequal and unsound persons in their course, not to be trusted, pag. 436  
To be at an Utter strait, and brought to a forlorn hopeless condition, is one step to faith, pag. 499  
Unapt appliers of promises, or of other parts of the Word, reproved, pag. 582  
Vnproportioned means used by men without a Word, to effect supernatural things, are evil, and justly suspected, pag. 590  
Unbelief binds the arms of God from performing promises, pag. 613  
Unbelief cannot beteame herself that bounty in performances, which is in God, 616. with amplification of the point, ibid.   

W.  
Word and voice of Gods own mouth, only able to pierce the soul, pag. 62  
Yet the Word works little without crosses in these days, pag. 64  
Wise men must learn to be fools in God's matters, that they may be wise, pag. 75  
men's will and mind more to them, than the world besides, pag. 163  
Word of God must be cast as seed into the soul, when once empty of herself, pag. 233  
Wisdom to guide a Christians course how gotten, and wherein it stands, in 5. or 6. properties. 1. Choose that one thing necessary 2. Discern between things that differ. 3. Be ready for the hardest. 4. Make safe thy retreat. 5. Fear God, which is the fountain of it. 6. Eat the ways of error. 7. Practise wisdom both in deliberation and determination. 1. Being wise chief for thyself. 2. Redeem the time. 3. Plot and project wisely for God. 4. Be watchful against all enemies, especially spiritual. 5. Meddle with thy own business. 6. In all doubtful cases look to that which is purest, comeliest, and of best report. 7. Of 2. moral evils, choose neither, but of a moral sin, and a penalty, choose the latter. 8. Let things profitable or pleasing yield to things honest. 9 Try men or things ere thou trustest. 10. Be neither too credulous, nor too obstinate, ibid.  
Wrathful and habitually peevish and froward persons, reproved, 269. Much more if defeated. ibid.  
Waiting upon God, necessary for such as look to speed of grace, pag. 274  
Wisdom is needful to judge aright of the ease of grace, pag. 376  
Weak believers must not quite quail and give over, pag. 514   

Z.  
Zeal of first converts described, pag. 871    

This Insertion is to be placed in the thirteenth page of Naaman's History, and the twentieth line, after the four first words thereof, which are these (but a cause of) and so read on to the end of the said Insertion, and then return to the former thirteenth page and twentieth line, and proceed on with these words, moral suasion, etc.  
procuring it, which were most absurd: I say, Christ hereby should be made not the foundation of Election, as Ephes. 1. in whom GOD established it, but the fountain of meriting it.  

answer 2.  Secondly, I answer, though we should grant the parity, and make Adam and Christ alike in both; yet there be other reasons to be alleged of this parity, than this, viz. The equal number of the saved. For why? Three other reasons may be given of Admetus m and Christ's equality; nay rather of Christ's exceeding Adam in his grace: as first grace exceeds sin in respect of the value and eminency of the person undergoing the work of Redemption, viz. the eternal Son of GOD: Between whom and Adam, what comparison? Sure in this, Grace is fare above the offence. Secondly, if we respect the grace itself purchased in point of duration and continuance, Adam's lasted but a while, being in his own keeping; 
●loff. 3.  but grace of redemption is hid with God, and in Christ, to abide for ever. Thirdly, in point of the reward purchased by Christ; which (in respect of the transcendency of the Meriter above the offence) restored not the redeemed only to that they lost, viz. an earthly Paradise, but an eternal glory in the heavens. I conclude then, Those that make Christ the subject of universal grace for all and each one, who by the freedom of his will, assisted thereby, will receive it, or reject it (catch who catch may) I say, these make Christ only a wand'ring notion, at the pleasure of each base wretch, not the solid foundation of election, as making the elect, and only them, happy.  

●bject.  But if grace be not universal, then (say these) God deals unjustly, in offering a remedy upon worse terms than the disease itself. For why? Hereby he aggravates the contempt of all despisers, causing their condemnation to be fare deeper than before; especially knowing that it will prove so.  
I answer: First, it is accidental to Gods offer of Grace, that the condemnation of the wicked is aggravated thereby. For it is not through his default, but theirs. His offer is directly to his own elect; but if the other will mix themselves, and abuse this offer, their blood be upon their heads. But case a Prince offer his pardon to ten, of whom he knows nine will not accept it: is it his fault to offer it? or is he the cause of their contempt? Doth he infuse it into them? No surely. Nay further, (to stop the mouth of all such cavillers) this I add, That God doth not hereby only aggravate their judgement: for he doth by his Gospel bestow upon them many gifts of his Spirit, much restraint of sin, many merciful allowances which others want, so that by this means their condemnation is lessened.  

●bject.  But still it is objected, How can this Doctrine consist with that bounty and abundance of mercy in God, who would have all repent and be saved? Offering fully, freely, to all sorts, civil ones, profane, sinful and ignorant ones, mercy without difference? Doth not this absolute sovereignty of God infringe it?  
I answer, No, in no wise: The secret purpose of God within himself, and the outward offer, differ as much, as the presence Chamber of a Prince, and his privy Chamber. In the former, he showeth what he hath done concerning the final estate of his creature: In the latter, what he will have man do, concerning his own salvation. Secrets are for God, revealed things are for us. God launches out into the deep; but we must go by the brink and shore. The sovereign freedom of God is not taught to dishearten any in God's way (for who knows God's last decree touching himself) but to teach us to go to work with awe in God's way, to fear him, to be humbled, submitting ourselves to his revealed will, with readiness, and without cavilling. For otherwise this sovereignty and freedom in God, hinders not his freedom of grace to allure, draw, persuade, and soften the hearts of whom he will. But this will try men whether they will yield to the way of God, or kick against it, and so provoke wrath.  
Object. But how can this stand with the Ministers preaching of the promise to all sorts, finding fault with the rejecters, and admonishing the backward? In a word, why doth he yet complain?  
I answer: The Minister is God's instrument, to reveal Gods will to the people, but not his secrets. He must nakedly do his office, and leave the effect to God, who works grace in such as submit to him. He knows not what God hath intended to any one wicked man. If any will cavil at him, his damnation is just, to reject God's cords and ladder. As for Gods complaining, threatening, denouncing, it is no act contrary to his secret will, but only divers from it. And it is a way which he blesseth to draw home thousands to himself.  
Object. But others object, That the grace offered is one, and the same in itself saving: But the receiving of it is divers: Some receive it more cordially than others, and that's their own freewill.  
Answer. I answer: Do they so? and what is it that causeth the one to be so cordial, the other not? Is it universal grace? No surely: For than what hinders why all receive it not so, if the reason be mere   

LECTURES UPON THE Fifth Chapter of the Second Book of the Kings, from the ninth verse, to the fifteenth.  
THE TEXT.  9 SO Naaman came, and stood before the door of Elisha, with his horses and charets. 10 And Elisha sent a messenger to him, saying, Go and wash thee in jordan seven times; and thy flesh shall come again unto thee, and thou shalt be clean. 11 But Naaman was wroth and went away, and said, Behold I thought, he will surely come out to me, and stand and call upon the Lord his God, and strike his hand upon the place, and recover the leper. 12 Are not Abana and Pharfar, rivers of Damascus, better than all the waters of Israel? may I not wash in them and be clean? So he turned and went away in a rage. 13 And his servants came near, and spoke unto him, and said, Father, if the Prophet had bid thee do some great thing, wouldst thou not have done it? How much more than when he saith unto thee, wash and be clean? 14 Then went he down, and dipped himself seven times in jordan, according the saying of the man of God; and his flesh came again, as the flesh of a little child, and he was clean. 15 And he returned to the man of God, etc. 


2 Kings  THE FIRST LECTURE UPON THE NINTH VERSE.  
THE holy Ghost hath replenished the whole body of the Scriptures, 
The Scriptures full of rarities and wonders.  with more strange and miraculous relations, than any pen of an humane writer could ever conceive, or comprehend. In which respect he may be called truly, the Father of Histories. For why? Scarce we shall light upon any chapter in the history of the old or new Testament, (yea some Prophecies) wherein some notable monument of God's extraordinary and miraculous power, either the bared arm and hand, or some finger of God, is not discovered. In some one Chapter perhaps, some two or three wonders offer themselves to our view, one upon another, of remarkable note. Witness those unheard of, and unparalled examples of the deluge, confusion of languages, 
Gen. 7. Gen. 11. Gen. 22. Gen. 32. Gen. 42. Exod. 6.7.8. etc. Exod. 13 Iosh. 7.8. judg. 8.  framing of the Ark, the birth and sacrificing of Isaak, the victory of jacob wrestling with God, the preservation of the Church in the famine, the ten plagues of Egypt, the wonderful passage through the red sea and wilderness to the holy land, the victories of joshua even by Rams horns and potsherds, gedeon's fleece, the conquest of Sifera, the Suns standing still, and returning ten degrees, jonahs' rescue from the Whale, and the Prophet Daniel from the Lions. And, for the new Testament, what is it, save a continued tenor of divine and miraculous operations of the Lord Jesus and his Apostles? So that we may perceive the holy Ghost to reign in this kind, and to take a kind of felicity, to get out from naked and common discourse, to some rare and wonderful expression of the works of God, his Revelations, visions, and strange acts in and for his Church. 
The cause why?  And surely, if we shall inquire into the reason hereof; we shall find, that the Lord hath in wisdom chosen this course, as well knowing the mould and frame of them he had then, 
1 Our lumpish earthy mould.  and hath now to deal withal: I mean both those Jews, and us Gentiles, all the fonnes of Adam and the flesh. That is with cloddy, carnal, dead and sensual creatures, stiffnecked and rebellious ones; wits and affections savouring nothing but the creature, or at least promises of mere temporal kind, but as for matters of divinity and spiritual nature, utterly savourlesse. Contraries are cured by contraries: and if there be any thing able to raise and elevate muddy and loggish spirits from the dunghill, and from creeping here below: it must be a divine stream of strange and unheard of accidents, administrations, and achievements, whereby the base heart of man (as the Angel in the smoke of the sacrifice) may rise up to heavenly and holy thoughts and affections. Hereby the dull and blunt senses the dead hearts of sinful men are whetted up, (fare more than by ravishing music) to God's matters, and are taken off from the earth.  
Moreover, the Lord hath been feign to take the advantage of our base frame, 
2 By sensible things God takes us at advantage.  (which is much amused and astonished at the sight and hearsay of uncouth and strange matters:) to drive in thereby holy things, which else would be but flat notions, vanishing and coming to nothing: the tree which hath long lain sodding in the ditch, if it be once unsettled, may be carried home. Much harder is it to stir the sense and quicken the affection, lying dead and in cool blood, then to work a further and superior impression in it, being once raised. The spirit of a man, though it be corrupt and dead, yet being immortal, cannot so far forget itself (if once God quicken it) as to lay aside her nature altogether. Therefore the Lord mainly aims at stirring of it up from her dead frame. No other reason can be given why john Baptist came with such a hideous outside of apparel, camels hair, course diet, 
Luke 3.  and also with the extraordinary spirit of Elia: save that the people being taken at first by his guise and habit, might be wrought upon the more easily by his Ministry, preparing and levelling their rough and high spirits for their Lord Jesus. And what other use had all those miracles wherewith the doctrine of Christ, and all the preaching of the Apostles were accompanied: save this, that by and with them as by Tunnels, the influence, power and authority of truth might enter and prevail with the minds and consciences of the hearers ere they were ware? That, they being amazed and convinced by the greatness of those signs and effects which attended and followed the word, might have no power nor spirit left in them to contradict him that spoke thereby: but yield and believe the truth for the works sake. The miracles themselves, the healing of a leper, the restoring of the lame, the raising up of the dead, the healing of the sick; the doing of the works, and benefiting of the persons, was not the issue and intent of the worker: but that the glory of that God, the grace of that spirit which wrought such wonders might soak and sink into the souls of men, before and upon, whose eyes and persons those miracles were discovered: That by this mean, conversion from Idols, and sinful courses, unto the living God might be effected, through faith in the promise. Witness that story of the woman of Samaria in the fourth of S. john: To whom the Lord Jesus did so express himself, as to declare all the secrets of her heart, to convince her of all the villainies that ever she had committed in all her seven husband's time: and why? Surely that she having her load of heart within her, might go into the City, & tell it her kindred and acquaintance, draw them to Christ himself, as being astonished at his excellency; and being once within his compass, might be easily pulled by his doctrine, to a further pitch of grace, and say, Now we believe not because of the words which thou hast spoken: but because we have heard him speak himself.  
This should teach us a wide difference between God's word and the writings, and stories of Heathens; 
Use of instruct.  who to get themselves a name among men, and to suit the eloquence of their stile, either Greek or Latin Poets and Historians, have stuffed their writings with abundance of rarities and wonders, for the procuring admiration of men, and appetite of Readers, Branch 1 curious of Novelties: But alas! their relations being justly suspicious, 
Heathen stories unlike the Scripture.  and for the most part fabulous and vain, savouring of man's base spirit, and lying invention, do as much dishonour their fidelity, as they magnify their language and skill in contriving; they do but Ape the Scriptures, and steal away the minds of Students; who, although they may lawfully further themselves by the tongue and phrase, yet aught to take heed how they be taken too fare with them, as some profane wits have been, who have not stuck to scorn some writers of Scripture, in comparison of this or that Heathen writers. No, give all their due, but reserve that preeminence of worth to the Scriptures, which they deserve; being as much beyond the most exact writer of Story for their Antiquity, purity, Majesty, and authority, as the Sun is above the poorest star in the firmament.  
Branch 2 And secondly, this observation might leave much instruction with us, if we were willing to embrace it. And first it might set a glass before our eyes to behold in our nature, that woeful insensibleness and unperceiving of holy things. 
Rom. 8.6.7.  The carnal man (saith Saint Paul) conceiveth not the things of God, neither yet can do: they are spiritually discerned by the power of another principle. I say not that this course of miracles, or wonderful effects is able to overcome this stupor of our understanding: no, there must be a further progress of the spirit of grace to effect that: yet this external and remote preparative may be enough to convince us what a spirit of old Adam dwells in us, and what a curse lies upon our nature, for the resisting of that light of truth which was put into us in our creation. And that is the loss not only of actual light, but even of disposition to apprehend the truths which are offered us, for the cure of our disease. Our faculty to understand is still left in us, so that we are not mere blocks and beetles: But in matters of God, so originally are we blunted and dulled in our spirits and senses, so disabled, and so disguized, so deeply also implunged into a life of sense and sottish sensuality, that the mysteries of God are quite above us. As the nature of sensible creatures in kind, exceeds the vegetable, and the reasonable goes beyond them, so that each of them wants a faculty to reach the others object: so doth the mystery of God, of Christ, of grace, exceed the understanding of a mere reasonable creature. I shall meet with a better ground of opening this point after: here only let this suffice to abase us, and hold us down before God, as degenerate and miserable creatures in respect of this our incapablenesse of holy things. 
Jew's strangely insensible of God's miracles.  We can cry out of the Jews, whom the Scriptures were written unto, for that they were so dull and slow of heart to conceive the matters of God, his works and ways, when as yet they were beaten into every sense as it were with hammers of extraordinary and divine Prophecies, Visions, miracles, and ways of revealing. Oh! say men; doubtless had we seen the standing up of the sea on both sides, dry in the midst, the return of the waters upon the Egyptians, the gushing forth of water from a Rock, and the bringing in of such a number of quails: how would we have acknowledged the power and Majesty of God? Had we seen the Law given by Angels with terrors and fire: had we beheld with our eyes the person of john (a miracle without miracles) and the wonders which Christ and the Apostles added to their Sermons: how would we have been ravished with them and believed? I answer: so should they have done indeed, and you if you had been in their places: But alas! as they did, so should you have done, without more grace, and that appears by this, that now being under far greater convictions, and a way of God as far exceeding the power of those outward signs, as heaven exceeds earth, yet you are as fare from conceiving and believing as they.  
Thirdly, it should scare and terrify all of us, who now enjoy the body Use 2 of Scripture complete, 
Humiliation.  together with all the helps of those divine ordinances which are bestowed upon the Church of Christ, both public and private; for that (notwithstanding all these) the most people still remain unperswaded, or half persuaded of the truth. 
Heb● 2.2.3.4.  Saint Paul to the Hebrews, Cap. 2. tells us, if they who despised Moses Law, upon two or three witnesses were condemned: what shall become of them who despise so great salvation? who still distrust that truth of God which was first spoken by the Lord of heaven and earth, coming in the flesh, 
Miracles serve to convince the soul of the truth sealed thereby.  afterward confirmed by such as heard him, by miracles and the power of the word in those who were converted: So may I say here; this very text of Naaman shall stand up and convince all that maintain self and self-love, carnal and corrupt reason against the truth and power of the promise; yea, this miracle whereby the word was strengthened, with all those miracles by which any truth of Christ hath since been justified, shall rise up and convince all unbelievers, I mean such as live under means in that day. For why? Though they saw none of these miracles, yet hearing the word, beholding the seals, receiving them into all our senses, I say such a word as hath been ratified by all the wonders of the Old and New Testament serving to bear down a base heart of unbelief, about the truth, power, love, al-sufficiency of God: if they believe not by all these, they shall be condemned justly by that authority which they have despised, yea the very frame of the Scriptures, and the expressions of so many strange and admirable passages, serving to raise up a base and crawling spirit to heaven: if we shall be found unbelievers in that great day of Christ: shall be brought forth as a witness against us, for our horrible insensibleness and stupor of mind and heart. 
Unbelief of Scripture and Truth of God after so many miracles, very damnable.  For by these the Lord hath (as it were) striven to engraven in our spirits, as with the pen of a Diamond, the truths of God, and mystery of Christ. If then our souls shall be found so hard and flinty, that this point hath not pierced them: if we be still unconvinced, and this instrument of gold hath no more left impression upon us, then if a straw or rotten stick had been used to write in our tables of stone, oh how fearful shall our condemnation be!  
If any man shall step in here, and demand, 
Quest. Miracles how far ceased, hard to say.  hath God so sufficiently confirmed his truth by miracles, that there shall need no more? I answer, I know its the opinion of many, that they are wholly ceased, and that because the use of them is ceased. Answ. For that spirit which attends the Ministry of the word, carries a conviction of the truth into the mind, according to all that is in the truth. Now if it be so, than that spirit persuades the soul of all the truth, aswell in respect of the confirmation of it, by miracles as otherwise; but as I stagger much about this opinion, so yet I am loath to affirm, that the Church hath any warrant under faith to look for the gift of miracles, to be assuredly vouchsafed her, although the ends thereof may seem very weighty. Who can, or dare deny, but that the calling of those Americans, to the knowledge of the truth, may seem a weighty occasion to expect from God the gift of miracles? partly by reason of their language, almost impossible to be attained, except by either a miraculous, or at least a marvellous gift? partly, because there be poor inducements to draw such imperswasible and brutish spirits, to cast so much as their eyes upon any means to induce them to believe? In both which respects, I dare not deny, but that as Satan by lying wonders prevails much with such as perish, so the Lord may vouchsafe this spirit of miracles to his Church, when his time is come, to effect the conversion of such. Only I add, that when his time is come, he will grant his Church an instinct of spirit, to ask it, and join seriously in the means to attain it; which else he will not incline them unto, his time not being come. For we must weigh the ends of our travel into remote parts: whither for our own ends, or for public. If our own respects be chief, we have no cause to look for miracles. But I choose rather to leave the thing in God's dispose.  
Use 4 Lastly, let it exhort us both generally and specially, first, to sue earnestly to the Lord Jesus our Prophet, 
Exhortation.  the Word of the Father, and the first inditer of all Scripture, 
Spirit of acknowledgement of God in his word is to be sought by prayer.  the contriver of all the passages thereof, the worker of all wonders, and the Author of all grace and wisdom, that he would vouchsafe us the spirit of revelation and acknowledgement of him (as Saint Paul speaks, Ephes. 1.18.) That we being enlightened in our minds, may conceive aright of the true scope and intent of the Spirit in the Scriptures: 
Branch 1. general.  and that he would intimate our hearts with the purpose thereof; which is, that our souls might be captivated under the power and authority of the speaker: That we rest not in the outside of miracles, wonders, parables, similitudes which we hear, or read, but considering their aim, be carried down the stream of the thing spoken, yea the power, 
To rest in the bark of the word or of miracles, Parables, Similitudes, is dangerous.  sovereignty, and faithfulness of the speaker: Not only thereby conceiving more clearly in our minds of the Lord, his Attributes and the truths revealed, but much more ravished in our affections towards him for the good things whereof we have tasted. Many choose pathetical texts, histories and accidents, actions and speeches of special note, to read and please themselves in; some delight to read of the building of the Temple, others of the passion of Christ, others other parcels of Scripture to provoke admiration and discourse, even as they might read any other book of tales and wonders: some also read texts of devotion and holiness, as the Psalms, or wise sentences, as the Proverbs with a moral spirit and scope only, but never muse of the several ends of such places nor the spirit of grace therein, save only to amuse their minds, and stir up pangs of affection: But by these, to come nearer to know their own base hearts, or to close with the examples of such grace, to fear the judgements of God the more deeply, to believe the promises better, to subject themselves more to the commands of God and in all to see his footsteps and to adore the speaker, few attain it. Therefore let us read these texts with prayer to God for sense and savour of their meaning and scope: that we may attain the spiritualness of them: Else we shall answer heavily to God for making the solemn and reverend truths of God, an occasion to nourish and maintain that corrupt disposition, novelty, carnal admiration, jangling and unprofitableness, which the Scripture especially serves to mortify in us.  
To give a taste of my meaning in an instance: 
An instance of the exhort.  let that be the miracle recorded 2 King. 7. to wit, the Prophet Elisha his causing of the Iron to swim, when it was fallen into the water; he that reads it as a bare miracle will only vanish in a wondering humour: but he that reads it with faith, and reverence, will behold the power of God, overruling the creatures quality, and causing the weighty body of iron to float like a chip, contrary to the nature of it. And what will such a meditation pick out of it? Surely a sweet consolation in the power of God; viz. to overrule a worse nature in a worse subject: even the dulness and lumpishness of an heavy heart in matters of God, and cause it to mount up from this base dunghill, whereunto 'tis fixed, unto heaven and holy thoughts: yea, to change this hard heart, more hard than a flint, or iron, and make it a soft and fleshy heart, to write his covenant in it, and cause it to walk in his Commandments; where from 'tis as fare as iron from swimming. If then the casting in of a stick could work such an effect: if the bare power of God (only for a witness that the work then intended was from God) without any respect to the iron itself, could do this great thing: what shall be the power of God working in and by the bloodshed and intercession of the Lord Jesus upon an heart of heavier frame and harder, which thereby shall be much the better in itself, besides the infinite honour which the worker of this miraculous change shall purchase to himself by it? although to carnal reason it may seem impossible?  
And in particular, 
2. Branch, particular.  let this exhort us all to be more studious and zealous observers of this text in hand. Our Saviour could set a special mark upon it, as containing peculiar instruction for us, to cast down those strong forts and high thoughts in us, 
Naaman's story, and the passages thereof, very remarkable.  which do destroy the simplicity of selfe-deniall, faith, and the obedience of Christ. Surely if strange things will affect us, as who now adays affect not (Athenian wise) new and strange reports and accidents, to hear and to tell them (though emptily and as passages for present talk) this text hath cause, and may plead to be specially marked above many. Which contains the cure of the only leper to whom (above all them in Israel) Elisha was sent Naaman a stranger and Heathen Aramite; suitable whereto are all the circumstances making toward it: The very root and first occasion of it was strange, 
Particulars of it summed up.  by a poor damosel and captive (yet one that had taken notice of Elisha to very good purpose.) The disease strange, an incurable leprosy; the cure strange, by the applying of common water to his flesh (to reason incredible.) The course by Naaman strange in mistaking an Idolatrous King for his Physician, in steed of an holy Prophet: the redress of the error strange, by an intimation from God, to fetch him the right way to the Prophet: his carriage strange, in humble sliding before a poor Prophet's door, and (to come nearer the text) the message uncouth and strange, for a Prophet not to vouchsafe to come to the door to a petitioning Prince, but to send an aloof message: naaman's entertaining it strange, and promising but a sinister success, (for what likelihood is it that a patiented raging at his Physician should be cured?) The persuasion strange even by servants, (not likely either to persuade aright, or to prevail by persuading) But above all the effect of this counsel, strange, that he should obey his servants, who cavelled against the Prophet: the success of his obeying strange, to recover his flesh as the flesh of a child: And to conclude, the consequents of the success strange, both his spiritual cure of Soule-leprosie, the extraordinary zeal and resolution to renounce Idols for the true God: and the most sincere detestation of that most predominant and beloved lust, which before had prevailed, to wit, to worship Rimmon himself, & be his Masters leaning stock in that worship. So many strange concurrences, might (I say) justly force our attention to this story: and yet the chief thing contained in it, is no stranger thing, then that which we daily carry about us, I mean self and carnal reason: But so intricated and wrapped about us, so deeply seated and hidden in our spirits, that (without the great goodness of God) we shall behold it, read it over and over, wonder at it in Naaman, but see none of it in ourselves, and so leave the perusal of this Treatise with as small fruit as we began it. Which penalty the Lord keep from us! and so meet with us and match us, in our reading hereof, by the inspiration of his spirit, that this story may be a looking glass in which this great blur of self may so be discerned, that the promise and word of God may present a better image unto our souls, and transform us into it from glory to glory: that he that boasteth may not boast in himself, but in the Lord.  

A second general of the whole text. The person of Naaman the Subject of it.  A second general, as equally concerning the whole text and mixed through it, as the former, is, the subject of this whole text the person of chief note, Naaman the leper. The words used by our Saviour, do occasion me to touch upon this point, & it's of no small importance. To wit, that the Lord passing by all other lepers in Israel, nearer hand, and liker to make use of the Prophet's help, than one a far off, (who only by a report of a silly wench at second hand, had intelligence of him) should out of his mere grace send him to this Naaman and Naaman to him, (which phrase imports a sending of spiritual efficacy to conversion) and, make him a mark of greater mercy than his own people, yea an upbraiding to them, in all succeeding generations. Many lepers (saith Christ) there were in the days of Elisha, but to none of them all, was he sent, save only to Naaman the Syrian. Whether no other lepers at all were healed by Elisha, it's heard to say: and me thinks as hard to imagine, that all lepers should so scape his hands. Perhaps they did not: and partly the Damosels report evinces it, for how else should she so readily point at Elisha for the cure of Naaman's disease, if she had never heard of his healing others in that kind? Howbeit I affirm nothing: she might speak from a general honour she bore to the Prophet's worth: but this is sure: although some lepers might come to Elisha; yet he was sent to none save to Naaman: that is, the Lord used him not to the spiritual good and salvation of any other save him. I hope, I shall not need to prove the truth of his conversion: If any doubt of it, let them note, but the scope of our Saviour's discourse in that place of Saint Luke, and it will satisfy him: for, except it be granted that Naaman was converted, the whole scope of our Saviour's speech is overthrown. And that evidently is this, 
Luke 4.27.  to convince and upbraid his own countrymen for their contempt and infidelity: and that by Naaman's example. As if he should say, Trust not to this that you and I are Townsmen, and near of acquaintance; God is no excepter of persons, grace is free, and mercy is neither of the willer or runner, but of him who showeth mercy: look well to yourselves, that ye despise not the offer I make, as little worth, and thinking yourselves Abraham's seed, and children of the promise: for, (except ye believe) the Lord can pass by those of the kingdom, and call in from the East and West, strangers, even such as Naaman, and thrust out the children. Mark then, except Naaman were converted, the Jews might have had a ready evasion to escape the dint of this exprobration, and have said, Why Lord? Elisha was no more sent to Naaman, than thou art sent to us, there was no more wrought in him, then in us. This had been to cut the sinews of Christ's argument asunder. And whereas it may be alleged, Christ did no miracles at Nazareth: I answer, it is uncertain: But say he did not, it had been small upbraiding of them, with the want of miracles, if he had not much more cast them in teeth, with the want of that, for which miracles served, I mean grace and faith. This objection then thus removed; I return and say, that the Lord sent Elisha to Naaman for the cure of soul and body, out of an especial freedom of Graces, which he denied to others, who were far fairer for it then he: That the glory of this free and sovereign mercy and compassion might only be ascribed to God.  
The doctrine then hence, is, that Grace is free and sovereign. And, 
Doct. God's grace is free. Rom. 9.10.11.  unto this truth doth all the Scripture give witness. The Apostle Rom. 9 defending the sovereignty of God, against all cavillers, who cannot endure that God should differently impart himself to such as are equally enwrapped in the same state of corruption, saith thus, shall the clay say to the Potter, why hast thou form me thus? And whereas the caviller alleges, that this should infer a contradiction between the secret will of God touching the end of the creature, and the revealed, touching the duty of the creature, and saith, why doth he then yet complain? q. d. He hath barred the creature from obeying and believing, by a secret denying of power unto it, to do either, and doth he still exhort, warn, threaten, and chide? The Apostle answers, 
Verse 20.  Oh man who art thou who janglest with God? Is God unrighteous in each act of his whereof thy wit cannot give reason? And in the same Chapter, Wherefore, 
Verse 16.  it is not of the willer, or the runner, but of God who showeth mercy. Why should all others save Lydia, and the Jailor be left, 
Acts 16.14. & 27.  when Paul came among that people, and all the wise Philosophers at Athens be passed by, only Denus, and Damaris a poor only man and only woman, being excepted? 
And Acts 17. ult.  Who called Rahab and rejected all Jericho? Ruth and not Orpah? Who chose David and refused Eliab? Who separated the Gentile and rejected the Jew? Who is he that saith, not many wise, learned are chosen, but the mean things and foolish of this world to condemn the mighty? 
1 Cor. 1.26.  Why was that one Eunuch attended and converted by Philip, other Proselytes being let alone? Surely that we might tremble, and say, Oh the depth of the wisdom, of the justice and mercy of God? how are his ways past finding out! why should one who came at the eleventh hour far as well as he at the sixth? Because God may do as he list with his own. 
Matth. 20.12.  Is thine evil, because he is good? No, for of him, in him, and by him are all things: to him be praise for ever.  

Calling to grace double. unconditional or conditional, both free. What the former is. How it is free?  Now that Gods call is free, according to his own sovereign pleasure: appears by the difference of Calling, which is two fold, the one unconditional, the other conditional. The former of these is that external call of God whereby he ministers the means of the Gospel, by which the effectual call may be attained. Now it is evident that this is free, for it requires not, nor cannot require any antecedent disposition or fitness in the called: All are equally sunk into rebellion in respect of their nature: and as concerning the practice, sure it is that howsoever the morals of some may possibly be worse than others: yet this can be no bar unto God's free visiting them with light; if he please so to do: and there is no wickedness of man, over which the grace of the Gospel may not prevail. 
Deut. 9.4.  Say not (saith Moses) that the Lord hath chosen thee from among all other Nations, because thou wert better then they: for thou wert the worst of all Nations: But it was free mercy which thus chose and called thee to the Covenant, and to be a people: That caused the Lord to call thee from all other Nations of the world though all the world were his: Again, it is not the moralnes of any people, nor their virtuous qualities, which can move the Lord to show them the light of further grace: but if he leave them in their moralities, it is just and righteous. Sure it is, this unconditional call is as free as the rain which falls upon the earth, in some places plentifully, in some scantly, in some not at all. Even where the Lord in sovereign wisdom shall please to send it. Some places the Lord permitted his Apostles to go to: others the Spirit forbade them to visit. God had no people there, therefore the means were held from them. Not, because the means were not granted: he had no people; but because he had no people, therefore means were not granted. Now concerning this former call, how many Nations of the world are excluded? Until Christ all the world was excommunicate: (for the times of that ignorance God regarded not) and since Christ, (now full one thousand six hundred years and odd) how many are uncalled? if some speak truly, scarce a sixth or seventh part is yet visited: if it were but the one half, it were enough to prove this freedom. Cavils there are some against this former freedom, (the most of which are taken from the respects of more sinfulness in those people or their Predecessors, or some former contempt:) but they are so idle and senseless, that the divisers of them, show rather their desire to oppose, than any sound reason.  

The latter is conditional. How free?  The second Call is conditional. And that concerns such as are enlightened; and that is also sovereignly free, and merely gracious. For why? this condition is Faith: which is a second free gift to the elect, following the former freedom of visiting with light. Now this condion is not all men's lot, All men have not faith. 2 Thess. 3.2. nay it is a flower growing in few gardens. This floweth from Election: So many as the Lord our God shall call, Acts 2.39. and so many as were to be saved believed. This condition of faith is not in our freedom of will, but the Lords: It's he, who of his good pleasure works both the will and the deed: 
2 Thess. 3.2. Act. 2.39 & 47. Phillip 2.13. John 3.8. Object.  and without his spirits breath (which bloweth where it will) nothing is done. Now this condition of the Gospel, Faith I mean, being so few men's portion, how can it otherwise be, but, where it is, its free grace? But here it's objected: That this were to translate a crime upon God needlessly, which may lie upon man. I answer. No; still the crime lies upon man, God is free. Answ. If the Lord having man (now sunk from his former integrity) at a deep, yea infinite advantage (which in Adam he had him not at) shall work out greater glory to his name and attributes, then formerly he could have done, shall any man grudge him this prerogative, or count him cruel, or tie him to his own tether? 
Matth. 20.13.14.  Is it not free for him to do what he pleases with his own? Is it not in his power to release or not to release his own advantage? Again, Object. whereas the cause of this difference is cast upon man's own default, for not receiving that grace, which he hath freedom to receive or refuse. I answer. Answ. True it is; that condemnation shall never want a just merit thereof, viz. from man's rejecting of grace: but this proves not a freedom in man to accept it of himself, if he please: for he rejects not grace by the actual defect of any thing which he had power or freewill in himself to do (seeing that is merely from the sovereignty of the caller) but from his actual contempt. Object. And whereas some allege God will not be wanting to any, who are not wanting to themselves: I answer. First, Answ. if this have any truth in it, it is not from hence that aught, in man's concurring with grace, can further the work of it: But because, first, it is sure, that those who walk not in God's way, are seldom converted: and secondly, because (usually) the Lord is merciful to such as do humbly subject themselves to his way: not opposing and slighting him in it, purposely: and thirdly, because we ought not to discourage any from close attendance upon the means: But to affirm, that God is, in the least manner, obliged to do for all such as are not wanting to themselves (if yet any can be said to be so) it's unwarranted: yea, and more than so, The Lord (to show his absoluteness herein) doth oft times communicate himself to such as seek him not, Esay 65.1. and hid himself from such as seek him (in some sort) and forsakes the moral, the pharisaical, the virtuous; and calls the vicious, the publicans and sinners: That where sin abounded, 
Rom. 5.20.  grace might abound much more: Many ungodly ones being convinced of their own woeful incompliablenesse to the grace of God offered, are called, that they might magnify the freedom of it: and many more civil and morally disposed, who might seem fair for it; (yet are prone to join themselves purchasers with God, in this great work) are defeated, that he who will boast, might boast of the Lord: 
1 Cor. 1.30.  and all might stand as guilty and abominable before God.  
But here some will object, True it is, All being fallen from the grace of Creation, stand at God's courtesy, for he may condemn them, Object. and none can say, What dost thou? And again, whomsoever God saves, they confess, that he saves them of his free and mere grace: But yet they add, This grace is an universal one, answering to the universality of corruption: and therefore by virtue hereof, all may (if they will, and do not put a bar to themselves) receive this grace, but if they do not, the cause (say they) is not from any defect in the sufficiency of grace, or from any sovereignty in God's dispensing it to some, more than others: for (say they) as he ought it to none at all; so, when he offers it freely, he offers it to some one with the same freedom and efficacy, with which he offers it to any one: and the difference of the accepting by one, and the not accepting by another, flows from the different dispositions, and freewill of him that nilleth or willeth: but not (say they) from any diversity of disposition in God. Besides, the reason why they affirm grace must be universal, is this, because else (say they) God should deal hardly with the creature, to urge it to such a condition of grace as he doth not allow him sufficient strength to perform, and yet punish him for the not performing thereof more deeply, then if such grace had never been offered: yea, to urge it to perform such a condition as he never was able in his best integrity to perform. I answer. God doth not exact any such condition at man's hand, Answ. as he gave him not sufficient strength to perform. For, man had at the first, strength enough to perform, not only whatsoever God did then require: But also whatsoever he might require, which included a power to obey universally. And therefore man having lost that power by his fall, stands justly guilty before God of his impotency to believe the promise. But they still urge, Adam could not possibly have the power to believe, 
Instan.  in his innocency, since that presupposes a thing which Adam Answ. 1 then was not guilty of, viz. Disobedience. I answer, Adam could not believe the pardon of that whereof he was not guilty: But Adam could and did believe in general, by an holy trust, or confidence, upon Gods supporting him during his obeying: which trust though it had another object (in special) than our faith hath, yet (in general) hath the same. That looked at the alsufficient goodness of Creation; this of Redemption; yet both behold God as the same object still of infinite good, (in several regards) and fidelity to his creature.  
Secondly I answer: That is false, and inconsequent, to affirm, that Answ. 2 because God condemned all mankind for the loss of that grace of creation, which he gave in Adam, to the whole nature of man: Therefore he must needs bestow an universal grace of redemption, in Christ upon the same mankind, before he can justly punish them for refusing it: I say, this follows not: except it be first proved; that the grace of redemption and the grace of creation, be suitable things holding alike, in nature. But that, they are not: For, in the creation, the Lord could not but impart himself to the creature, according to that bounty and goodness of his excellent nature without any difference. But in the grace of redemption, Branch 1 it was fare otherwise: 
of reason.  For first, he had all mankind at an infinite advantage by their fall: and might communicate himself so fare and no further than himself pleased. Justice was now offended: and therefore, it was free for him to destroy all: and it was infinite mercy, to save any. Prisoners and guilty ones, use not to give law to their Judges, but take Branch 2 law from them. And secondly, although (if the Lord had thought good) he might have extended this grace full as fare, as the offence reached: yet all things considered, viz. That the Lord meant by occasion of this fall, to manifest himself to the creature in a further degree than he had done, and to glorify himself far more in his Attributes: therefore, to limit God to our conceit and proportion in this kind, were to cross and contradict his wisdom and ends, as less wise than our own. But it will be objected, Object. If Christ the second Adam were as truly in stead of the whole nature of mankind to save, as Adam was to destroy: we should infinitely wrong the extent of his satisfaction, if we made it more unable to save, than Adam's sin was to condemn: forasmuch as the Apostle saith, The gift is above the offence. 
Rom 5.15.  Now than if the sin of mankind were so imputed to Christ, as the sin of all mankind to Adam, what should hinder the universality of this grace? I answer: Answ. Christ was no such large subject of imputation of all grace, as Adam was of sin. And the Apostle even in the same place where he affirms the gift to be above the offence, yet compareth [All] condemned in Adam, to [Many] saved by Christ. All and Many, differ much. 
Verse 19  So that we must know that the imputation of sin to Christ, was only such an imputation of sin as concerned the elect only: for if the sins of more had been imputed, surely more had been saved then the elect. And so Christ should have added to the number of the elect, and been a Lord not a servant to election, (as a mediator:) nor a foundation of executing it, but a cause of moral suasion to apprehend the truth, and embrace the good which is offered them, I demand, why do not all partake it, one as well as another? For if there be such free will in them to receive it, what lets them from it? who would willingly balk heaven who might go thither, or who would not shun hell, if his shunning desire would serve the turn? 
Deut. 4.  Is there not a natural selfelove in all to wish well unto themselves, and to avoid the contrary, if that were sufficient? If any shall say, the strong lusts of some dazzle their light, and oppress the freedom of their will from accepting the offer, than I answer, how can that be called sufficient grace which is feign to give place unto prevailing corruption? That is only sufficient which is effectual to overcome and oversway the will, not which is compelled to yield and give place to the prevailing corruption of the will which it meets withal. What a dishonour is that, to grace not to be able to effect her own ends, but to be overcome by corruption? Grace doubtless, (if it be sufficiently offered to all, that are enlightened) would sufficiently cast down and subdue the strongest holds, and highest thoughts of resistance, set up in the soul against it; and so would save all without contradiction, as being an invincible principle, as much above the power of sin, as God is above the creature. Either therefore this universal grace doth convert all who receive it (which none is so absurd as to affirm, being contrary to sense and common experience) or else it must needs be denied to be sufficient and powerful to do that which it intendeth. And therefore of necessity there must needs be another grace confessed, as necessary for the effecting of that which this universal grace cannot attain unto, and that is that sovereign and free grace of the spirit, which peculiarly works in the elect; not an aid and concurring succour to their free will, but that grace of willing freely, which they want wholly, and that strength to subdue rebellion and unbelief which not enlightening grace (alone) can reach: I say it must be a peculiar grace of conversion, which worketh both the will and the deed, and is so effectual, that no strength either of sin or the gates of hell can prevail against it. Thus much I thought not unfit to say, for the explication of the point: enough a popular audidience for the ground of a sermon: leaving deeper discourse to Treaties for the nonce.  
Use 1 Now for use, let it be serious exhortation to all sorts to concur with most humble, 
Exhort. To confess the Sovereignty of God's Grace.  lowly and equal hearts, with this absolute sovereignty of Gods will and pleasure in the dispensing of his own grace, where when, and how fare himself listeth. Prince's always love to maintain their own unlimitedness and Prerogatives above their subjects, and do not like it that any subject should make scrutiny into the secret of their sovereignty. How much more should sinful dust and ashes beware of prying into and descanting upon the Prerogative of heaven? And because this Branch 1 argument is a large field, I must distinguish it into several heads. First, then, 
Cavil not.  beware that we nourish not a cavilling heart against God in this behalf. Gamaliel advised his fellows wisely to beware lest they went against the edge with God in the persecuting of the Apostles, 
Act. 5.  lest perhaps (saith he) ye be found fighters against God. As if he should say, if ye should pull God against ye, by opposing his Ministers, ye should make a good bargain of it, and repent ye at leisure. How much more than should we beware of snagging and snarling at God's secrets? which do more immediately touch his Crown and dignity than any thing, and trench upon his glory and Attributes, which are precious, and which he will not give to another? 
Esay 42.  Learn we this, that secrets are for the Lord our God, let him alone with them: revealed things are for us. Such is the base pride of our forlorn spirits, that when we have most deeply implunged ourselves into the praemunire of God, than we can least of all beteame him the acknowledgement of our misery, and least stoop under his mighty hand: nay, then do we feel a rebelling and recoiling spirit against God in fight against his Sovereignty. 
John 8.33.  Much like those Jews who when they were under the most deep bondage of the Romans their enemies, yet had the proudest hearts to say, we are Abraham's children, and free men and never served any. The cause whereof, is within our woeful bosoms, viz. that as we have lost our first honour of Creation, so we have lost both understandings to know, and wills to yield and be convinced of it: being like drunken slaves, that dream of liberty, and make themselves merry with their own woe: Even so do we struggle against the prerogative of God, and scorn that any difference at all should be made between us and others.  

Numb. 16.  Hence comes that fulsome conceit of the most, that all who profess Christianity are in an equal condition to God-ward: all the people of God are holy. They think that those Ministers who put difference between one and other (except open monsters and odious livers) take too much upon them, and out of singularity of spirit, and factious pride, do but sow the seed of dissension between men and women, who else would live alike in neighbourhood and amity. And as for the work of grace and conversion (which indeed puts the difference) either they conceit themselves to be as forward in it, as the best, or if they be convicted of the contrary, that notwithstanding the common profession which they make with others, yet they come short of them in the spiritual power and fruit of the Covenant and Word, of the Seals and Sacraments: oh they storm and rage as a Bear rob of her Whelps! 
Judg. 18.24  Micah did not make such an outcry after them who stole his gods, as these do after them who would rob them of their Idol of formal profession. Which (in truth) argueth, that their hearts were never truly meekned nor subdued under this doctrine of sovereignty. But let all such beware: for every blow which they give to God, lights upon their own skin: and they carry a black mark about them of such as must perish, while they scorn to confess the misery which they are fallen into: and so to apply themselves to the humble seeking of that peculiar mercy in God which must (if ever they be saved) bring them home to him. Sure it is, that the winding themselves up in the common sheet of other men, hoping they shall do as well as they, and abhorring to think that others should be better than themselves: whiles yet, they let others go before them in humiliation and faith: themselves rejecting the means of grace: this pride and fullness of self conceit will sooner seal them up to hardness of heart, and arm them with weapons of pride, and envy, rage and rebellion against God's sovereignty; then bring them into the least degree or step towards salvation.  
Secondly, 
Lie under the conviction of Sovereignty.  let us be exhorted to lie under the conviction of this sad Branch 2 truth, that God is the Sovereign Lord of his own grace, to do with his own what him listeth. The neglect of this duty, is the mean to foster in the heart of man a root of bitterness and rancour against God, and so of enimity, treachery & jealousy, the high way to hell. And therefore, rest not, till thy soul can fully accommodate her judgement to confess this truth, that grace is free, and without all respect of persons. To this end, first consider the root of this sovereignty, 
1. partic. Consider the root of Sovereignty.  I mean that infinite advantage which thou hast given the Lord, by thy wilful fall in Adam. The little weighing whereof hath caused as many errors, and mistakes in Religion and Divinity, as any one. Confess it to be righteous with God, to take the uttermost advantage against thee, which the most strict justice of his can devise. Admit no carnal corrupt colours of reason, or cavillers, against this truth: but lay thine hand upon thy mouth, and say, Thou hast shut up all under disobedience, Oh Lord, most justly, that thou mightst by their sin, set forth the largeness of thy Power, justice, and mercy! yea, although thou canst not sometimes untie the knots of carnal objections coming from thy rebellious heart, yet lose thyself in this truth of God, and tremble at it saying, this is a depth too deep for me to fathom, and too high for me to reach: my reason is as the short arm of a poor child, which cannot reach fare: But whether I reach it or not, I am sure, there is an eternal truth in it, wherein I rest. And this step is a great degree towards mercy: and a mark of one whom the Lord will save: I mean to rest convinced, and well paid concerning this sovereign pleasure of God: A rebel, hypocrite, and enemy of God, dare not commit himself to this sea: he chooseth rather to creep by the shore of his own carnal reason, though it be to his own perdition. It was the speech of an Heathen man, concerning a profound oration, which he had heard a Philosopher make, what I understood (said he) I admired as excellent: and I believe also, that was excellent which I understood not: How much more shouldest thou bear in thy judgement, such a reverend conviction of God's matters, though above thee? And secondly, let us rest well contented in the Lords free dispensation of the several measures of his grace: 
2. Instance. Be content that the Lord dispense grace, in what measures he pleaseth.  If he please to be found of some that sought him not Esay 65.1. to make a shorter work of it, yea to intercept them ere they are ware, in the midst of an evil course and to pour in mercy by large measures, battering, breaking and subduing them betimes, and (as it were) all at once; whereas he suffers others, to go on by the year and the seven year, without working any great matter in them sensibly, but suffers them to welter in their fears, doubts, and complaints: let us not murmur, but acknowledge his Sovereignty. Of which more in the use following.  

3 Judge not God in the effects of his unlimited Sovereignty, either in sins. See also Rom. 9.17.  Likewise, let us not judge God in the effects of this his unlimited will: I mean in the trials, commands, penalties, which he exercises the wicked withal: for why? he created them holy; and accordingly may in equity, try them with strict charges, though exceeding their strength to obey. For he looks upon them, according to that grace which they have lost, not which they have. So I may say touching those penalties which they incurred by their sin, they were just. Had they clavae to their duty, 
4 Or penalties of wicked.  but in the matter of it, they had been highly rewarded: and therefore falling off in cool blood from doing the outward act, which was in their power, in the midst of so many encouragements, how just was their overthrow? Why did the Lord inflict so heavy a plague upon all the posterity for Adam's sin? Because it was a bundle of all sin, in one: and if he had stood, he had enjoyed all happiness for himself and his? If the Lord Jesus did justly accurse the servant, I mean the figtree, for not bearing figs at all seasons, (which, if sin had not letted, it might have done) shall not the master much more be accursed, for making himself barren being created fruitful?  

5 Nor for leading into tentation.  So also, let us not accuse God for suffering them to fall. It's said Hophni and Phinees could not hearken to their father, because God would slay them. And the Jews could not hear the voice of the Lord, because Esay had foretold the contrary, viz. that God had hardened them. For why? 
Act. ult.  God put no evil into any of them: But because he saw what baseness and rebellion was in them already, he left them thereto, and would not overpower their hearts: for it was just for him thereby to be avenged upon them, for their wilful contempt: and so make them as snares to others, to fall by. Those ten tribes were justly snared by jeroboams calves, because they had played the Idolaters before in salomon's days, under the freedom of the Temple worship: and so God would plague them for all at once, and both give them a King in wrath, and sweep them away in displeasure. A master having a sly servant, oft drunken and careless of his business, to the end he may pay him for all, doth justly send him to some place which accidentally occasions him to fall: he sends him upon an errand justly, but because he means to prevent all his shifts, and punish him sound, he will suffer him to fall into a snare, that he may take him in the manner, and punish him for all his pranks together. So, when God punishes the sins of parents upon the children, Ahabs upon jehoram, Eli's upon those hundred and eighty Priests slain by Saul, salomon's upon Rehoboam. For why? The Lord beholding them, in the sins of their parents imitated and unrepented of, destroys both serpent and eggs together. Let us I say strive to be convinced in our judgements, 
Exod. 20. Nor for punishing the sins of parents in their posterity.  touching Gods most just Prerogative in all these, and all other kinds: and being settled in judgement we shall not easily stagger in our affection and practise.  
Thirdly, let us submit so fare, under this Sovereignty of God, as to do Branch 3 to the uttermost of our power, to obey all his charges and commands, 
Do what lies in us to obey Gods will.  and to stoop to all his ordinances, which he propounds unto us for our conversion. Shall God have us at so great a bay as he hath, and shall we wax careless? Or, because we are not able to do that which he requires for the matter, shall we therefore, in a sullen and desperate humour, sit still and do nothing? Shall we not shun any sin for conscience, which we can shun, if hired with money? Because all is not, either in our willing or running, shall we neither will or run? Nay more, put case we have brought upon us by our sin such an avoidable languor & disability, that we cannot put forth ourselves to the uttermost, that common enlightening might work us: to what? Shall we therefore do nothing which lies in our power to do? yes surely in holy awe of this freedom of God to do with us, and our endeavours, what him lists, let us tremble, and in all humility do the best we can: yet trusting to none of it, loathing to be Pharisees and Pelagians, but abhorring much more to be Epicures and malcontents: walk we in God's way, in which he only is found, and may be found of us: But those that disdain to hear, to pray, to take pains because God hath the bridle in his own hand, show themselves Giants rather, and such as would be revenged upon God, then desirous to get heaven, by submitting to his power and Sovereignty. As those lamps were fitly planted under the olive branches to receive the oil which dropped from them by the providence of God, so let us accommodate ourselves under the dropping of the ordinances, ascribing nothing to ourselves, but all to the mere grace of the ordainer, as Zachary there speaks, 
Zacha. 4 5.  not by strength or man's wisdom, but by my spirit saith the Lord.  
Fourthly, let it teach us tenderness and charity, towards mean ones, Branch 4 ignorant, yea lose and dissolute ones: 
Be charitable to others.  let us not affect the disdaining of the basest, simplest, vilest, (although we ought to loathe their manners) but consider thyself; if thou only exceed them in morality, wit, and parts, tremble to think, that such silly ones and ungodly may perhaps arise & pull heaven by violence to themselves, and thou with all thine abilities be thrust to hell! where were then thy boasting? Ipta was thrust out for a base excrement from the family of Gilead: Judg. 10.4. But they were all glad to seek him for their Captain in their distress: Poor joseph the slave, was yet so preferred that the Sun, Moon, and stars, were feign to do homage to him: despise not the least: free grace may make him thy better, and make thee glad to seek to him for help and secure ere thou die: and envy not the greatest neither; for the Lord can engraft thee also into the same stock, as mean as thou art, if thou canst adore his sovereign mercy, which magnifies itself, as much in the setting up of the low, as the mighty, that they who boast, might not boast of their person or quality, but of the Lord.  
Fifthly, let thy stony heart break in pieces between the hammer of his Sovereignty, and the pillow of his long suffering and patience toward Branch 5 thee. Surely in that he hath so long had thee at so infinite advantage, its strange that ever he should forbear thee so long, 
Break thy hard heart hereby.  offer thee such means & ordinances; or should pass by the days of thine ignorance, or suffer any seed or remainder of a tender heart to abide in thee. I say, it is strange he should restore thee out of so many perils, diseases, and hazards: still present thee with hope and possibility of forgetting such a multitude of transgressions, and forgiving thy offences. What should all this argue, save a most bountiful abatement of extremity & rigour, and that (notwithstanding his power, yet) his love is more prevailing with him, to spare thee? Shall this kindness of his, leading thee to repentance, be an occasion to forget both his sovereignty, and thine own guiltiness, and (according to thine hard heart which cannot repent) wax stout and wilful against him, and so heap up wrath against the day of just vengeance? 
Rom. 2.4.  No, rather, this mixture of both, should keep thee within bounds, and put holy thoughts of his purpose and pleasure into thee: then breed a desperate enmity on the one side, or security on the other, (to both which thy heart is far more propense) then to come in, give up thy weapons, and tremble at thy wretchedness.  
Branch 6 Sixtly, let this doctrine, not only convince thy judgement of a truth, that the case thus standeth, 
Lay down thy pride and rebellion.  between God, and thy soul, but let it proceed, to bring thine heart, and whole self, under the authority of this advantage, at which God hath thee. That is, let it work exceeding humiliation, and fear of spirit in thee, and cause thee to pull down thy peacocks feathers, and lay down thy pride, rebellion and gainsaying heart, and be as one out of himself. As that jailer, when the earthquake had broken the prison doors, 
Act. 16.27.  and loosed the prisoners; thought himself but a dead man: 
Act. 9  and Paul being under the arrest of God's might and power, lay for dead. So, the thought of this thy woeful disadvantage under the hand of God, should cause the jollity of thy spirit to quail, and thy bog and bold heart to be abashed, saying, if this be thus, whence, comes my impudent, resolute purpose to go on in my course? I see, I have not mercy at my command, nor grace pinned to my sleeve, when I can but use three or four good words at my death. Alas! I perceive I myself am infinitely under the advantage of Justice and wrath, both in Adam, and by my own wicked courses! Is this then (Oh my soul!) a season of revelling, of casting care away, of adding drunkenness to thirst? Is this a time to contest, to provoke, to increase sin by wilfulness? What? do I think to scare God by my murmur and cavils against him? Oh no! this is the way to make judgement inexcusable! and hell seven times hotter than at first! 
See Esay 28.22.  Therefore lay it to heart as those in Act. 2. did, when they heard Peter show them what pickle they were in for murdering the Lord of life. Oh! their hearts were gored as with a swords point! So, let rottenness enter into thy bones, tremble and say, What if the Lord should take this advantage of his to destroy me? What if his long suffering all this while hath only spared me as a vessel of wrath, that he might with the fuller swinge, come upon me and all at once sweep me to hell? what a taking are those men in who are at their enemy's courtesy, as having lost all they have, or condemned in as much as they are worth, and at the mercy of their adversary, who hath got an execution against all their estate? surely he were an odd man for stoutness of stomach who should stand it out and dare his enemy to cease upon him. Alas! 
Esay 27.4.5.  what a poor wretch should he be made? So here, what rescue hath the dry stubble against the advantage of fire, if once kindled in it? Oh! if thou canst bring down thy base and sturdy heart by this meditation, how thou standest at the mere courtesy of him, who cannot only destroy thy body, 
Luke 12.4.5.  but cast body and soul to hell: if this will master thy proud heart and make thee crouch and put thy face within thy knees for confusion and sorrow, thou hast attained some part of that end which this convincement serves for.  
Seventhly, yet rest not in this dejection only. Consider that the sovereignty Branch 7 of God doth not reach only to destroy the creature, 
Sovereignty is free to save, aswell as to destroy.  but sometimes to abase it, and save it. There is a sovereignty of mercy, a free and bountiful grace aswell in that God, who hath thee at this advantage, as a power to condemn. And therefore apply thyself to the beholding of those cords which the Gospel puts in, and offers thee in this dungeon, and of that ladder which is thrust in for thee to come up by, as to the mere implodding and sadding thy thoughts with the likelihood of thy confusion. Consider its one step to pardon, to lay to heart God's advantage. For who are they who perish, who carry a black mark of wrath about them? Surely those who either acknowledge no such thing, live at heart's case, and elbowroom, and come leaping forth in their chains with Agag, or else (if they hear of it) murmur, fret, and kick against it. 
1 Sam. 15.  If then thou hast escaped both, one thing remaineth, escape also an unbelieving heart: Rest not in these suburbs of hell, but behold the freedom of mercy in the promise. And do not reach first at Election, and so fall bacl and break thy neck: 
Election not to be first looked at, but the offer of grace.  But take this first work of humiliation in thee as an handsel of hope that more shall follow: and as for God's secrets, they must attend faith, not go before it. Therefore nakedly and without further dispute, convince thy judgement of a possibility of escaping this advantage which God hath thee at. Not by thy struggling and fight against it (as Pharaoh against the waters returning) but by thy meek and humble stooping under it. And know, that this doctrine of God's sovereignty serves to try the spirit of men, of what mettle they are made of, and to condemn none, save the finally rebellious. Those who cease whetting at God's secrets (as not belonging to them) and only betake themselves to the softly streams of Siloam: beholding with steadfast eye, 
Deut. 29.29.  the freedom, bottomednesse, and unchangeableness of the promise, have a mark upon them of such as shall be saved, the sovereignty of God's advantage against the poor creature notwithstanding. Come then to the Lord and say, thou mayst indeed justly damn me, yet thou mayst also save me: O Lord do not destroy thy creature, let it please thee to have mercy, and desire not the death of a poor wretch: with thee the fatherless shall find mercy, of which I am. What boot shall it be for thee to have my blood? Oh spare a little! let me recover myself: if thou must needs be just power thy wrath upon despisers, but spare the penitent, and such as lie at thy feet as lost.  
Eightly, let this conviction of judgement turn thy soul to make an adventure, and where thou seest a breach made, there to lay the battery Branch 8 of faith, to assay an entrance into the City of grace. The Lord having cut off his plea by as strong a remedy, 
Assay to believe.  and redemption (yea stronger) then ever the former advantage lay: calls thee to lay hold of it strongly, in the blood and satisfaction of thy Redeemer. How dost thou find thyself affected in this case? Whether choosest thou to curse God, and die, or to break and pull down thy stomach, and live? judge thyself herein  to the rule? if ever the advantage of God drank up thy spirit, how goest thou to work? didst thou reck thy teen upon God and quarrel with him for his forsaking thee, or soughtst thou after a way of hope, by Gods cutting off his own advantage in his Son? Dost thou behold the Lord Jesus lying at the stake with thy guilt, as thy surety, for whose sake the deadly enmity of God is abated toward thee? And doth this cause thee to take more thought for thy soul, then to dispute with God? Well then, feed thine heart with this thought; that the Lord will save some, and whom, save those whom its provided for; even those who can believe that free mercy is as well worth the embracing, as sovereignty is worth the fearing? and therefore determine with themselves, rather with a trembling foot to go towards the former, then with a blasphemous mouth to go to hell? Leave God's secrets, and try him in his revealed will, and way, he hath professed that none who choose life shall die: none shall endure the disadvantage of their sin, who come to Christ, as having discharged them from it, by bearing it for them. Choose then to live. 
1 King. 20.33.  Ahab had Benhadad at a great advantage. If his power had driven Benhadad to be stout and desperate, there had been no remedy, but he must have died upon his own sword. But he left the sharp point of his advantage, and be thought himself that the Kings of Israel were merciful. His servants put him in hope, that he might possibly fall into merciful hands. This drew him to give over despair, and to choose hope, and therefore with trembling acknowledgement of the advantage, and with ropes about their necks, he sends to this King for release, and pardon, and sped of it. Do thou so and prosper; choose the hope, and renounce the despair. All God's people having two things set before them, by the one whereof they cannot choose but perish, by the other they may possibly escape: they being led by the spirit of hope & grace, forsake bondage, terror, and despair, and light upon the other. And that conducts them by a door of hope, to the Palace of pardon.  
When those lepers who were shut out from all company and relief, laid together the sad spectacle of the assured dying in the city, with the possible (though perilous) hope of life in the camp of Aram, 
2 Kings 7.3.4. Adventure upon the promise.  what did they. They put their lives in their bosoms, they counted them no more worth than a straw under their feet; if they save us, we shall live (say they) if they kill us we are but dead men, better is it for us to die with adventuring for life, then to die here in cool blood: and so they were saved. Do thou so. Know it, there is no poor soul who was ever freed from God's advantage and wrath, save they who gave final free sentence against themselves, as making full account to perish, if mercy did not save them at a narrow and a dead lift, even a hundred to one? Hast thou ever passed this narrow adventure? Then, though (in respect of thyself) its an hundred to one but thou perish, yet in respect of God and his promise upon which (as a sure bottom) thou venturest, thou canst not but be saved. All the difficulty is in the adventure. Loth are men to carry their lives so lose; skin for skin, and all they have, they will give for life. 
Job 1.  But they whom God hath brought to be at his uttermost advantage, will give over all their own props, hopes, helps, duties, devotions, and performances, and carry their lives in their bosom, if they perish by venturing upon the promise, they perish: but to be sure by not believing they must perish: He that is brought to this point, may say truly, if I had not perished, I had perished indeed, my perishing was my happiness: In thus doing, thou hast hope, but otherwise none.  
Ninthly, yet so venture thyself as a forlorn wretch upon the Lord, 
Venture not at haphazard, but upon a sure stay.  Branch 9 and as one that goes not to work at a mere haphazard, but (as one else lost) venture upon a promise, as a sure stay and refuge, which cannot fail thee. If thou be under this condition, the Lord puts thee not upon a mere adventure, which may prove well or ill, but upon the promise of the sure mercies of David, whereof nothing can defeat thee. 
Esay 5 5.3.  Unbelief may hold thee some while at the staff's end, but such a one as thou art called to know, that thy fears are taken away, and turned to an hope which shall not be ashamed. Take no thought for the advantage which Justice had thee at: the Lord will see to that, and hath seen already to it, in casting it upon his son. If thou object, Object. but he hath only so done for the Elect. I answer. Still go thou to the marks of his revealed will: Answ. If thou confess the advantage, to thee belongs the redress which Christ hath merited by satisfying the claim of justice: 
Esay 53.  The Lord hath laid this penalty upon one whom he loved more dear than ever he hated thy sin: fear not therefore but he is appeased. If thou canst humbly come in and plead it for thyself, thou art one upon whom the Lord will not serve himself, by condemning thee; having already in the flesh of his own Son served himself to the uttermost, that thou mightst go free. Now the Lord hath ceased his plea, and turned it to a desire, that thou wouldst be reconciled, which if thou art content to be, it's no rash venture, but it's a taking hold upon his strength to make peace: and thou shalt have peace. 
Esay 27.5.  If thou wilt not esteem of this strength of offered reconciliation already wrought for thee without thy cost to be far more precious, than the former advantage of wrath is terrible: Thou shalt be found to ascribe more to the guilt of a finite creature, then to the satisfaction of an infinite God, and the offer of an infinite reconciliation. Come in then and lay hold upon this refuge with strong consolation: 
Heb. 5. end.  Take no more thought what becomes of the plea of justice, than the Lord himself doth: if he will have free mercy rejoice above sovereign justice, why then shouldst thou shrug at it? and why should thou grudge thyself that which God can beteamed thee and so destroy thyself, rather than set thy seal to his offer to be happy? True it is, thou hast been so soaked under the former anguish of the Lords justice and advantage, that thou canst not so easily forget it, and the news of this mercy seems an incredible thing unto thee: but remember that the Lord is willing thou out-grow thy fears by degrees: though it be not suddenly done, yet be not sullen and wilful, and time shall work it: mercy shall in time subdue thy suspicious heart: Incline only; have a coming soul to this offer, and the Lord who suffered thee long in thy rebellions, 
Esay 55.4.  shall much more be patiented toward thee in thy timorous and weak approaches toward his grace; he shall spare thee as a father spares his child that fears him; 
Psal. 103.  and thy smoking flax shall not be put out, nor thy bruised reed be broken, through thy conflict with the drudgery of thy distrustful heart: 
Ma●t. 12.  Reach only at this strength, as able to save thee, and as belonging to thee, and nothing shall come between cup and lip to defeat thee: Death itself shall but hasten the promise for thee: when the fruit is come to the birth, this strength of the promise shall bring it forth. Wait thou quietly, and be doing good, and thy judgement shall break out into victory: Whatsoever thy weak beginnings were, thy increases shall be great: Believe it and rest thyself, for the mouth of the Lord hath spoken it. 
Job. 8.7.   
Branch 9 Lastly, to end, remember, that in believing this promise, thou dost not dishonour the Lord, 
Faith is the greatest glory, that the soul can yield to God.  but glorify him, above whatsoever else thou canst do for him. It's his scope to shut thee up under this sovereignty of his justice, and show thee his uttermost advantage: that he may try thee whether the sense thereof will draw thee to his ends or no: That is, when thou hearest of a free grace above and beyond this justice, purchased by his dear Son: that they who believe it, may glorify all his whole excellent union of Attributes in one, and confess him to be most just, wise, powerful, and gracious, in his way of redemption, above the grace of creation: I say, he doth try thee whether thou wilt give him that excellent glory which he hath sought to himself by occasion of thy ruin. If thine heart then can freely beteame him this glory, and more fully empty itself in the glorifying of him, then in thy own escaping the former advantage: know it, thou shalt honour him above all other honour, in thy believing. And by thy distrust, and sealing up thy heart under the darkness, bondage and fear of thy former guilt, (whatsoever Satan and unbelief tell thee) sure it is thou goest the next way to cross God of his purposed intention to glorify himself marveilously in thy pardon and salvation. 
2 Thess. 1.8.  And therefore instead of his being admired in thee because thou believest: he justly will be admired in thy double vengeance, because it was not enough for thee once to sin in Adam, but thou addest drunkenness to thirst, in denying that grace which would have taken occasion by thy sin, to settle an infinite glory upon himself, and far better estate upon thee, than Adam's innocency could have done. And so much for this second use of exhortation.  
Secondly, this point should be humiliation to all sorts, because the Use 2 Lord hath even the best at sundry petty advantages, in each particular concerning this frail life. 
Humliation to all sorts in respect of Gods having us at so infinite advantage.  Although he have released the main advantage, by forgiving us: yet, so long as sin, and this body of death abideth, so long all the penalties abide, incident to our nature: our Lord Jesus himself all the days of his abasement and flesh endured them, and we much more must stoop under them, that we might be conformed to his sufferings. How should it pull down our carnal presumption and jollity to consider, that even while we are hearing the word, the Lord might stop our breath, (as the breath of one almost, was while this point was in handling, being a sleep at the sermon) which of us stand not at God's courtesy for somewhat which others are deprived of. How is our frail life on the sudden, intercepted? how many are choked with their meat, nay have been choked with a Fly, or a raisin stone? how many make their beds their graves? in the midst of their feasting, their mirth, talk, and company, arrested with the stroke of God's hand? how many have made their feasting cheer, to be the cheer for their funeral? how many are slain by the high way by the fall of their horse? others have their eye lashed out by a twig in their travail? Absalon is snatched up, by his long head locks, by a shrag of an oak; when we are secure of our children, lo one is scald with water, another drowned in it, another burnt with fire, other come to other sad casualties: All to teach us to humble our souls each day before God, and confess the many just advantages he hath us at; us I say and ours, and that, salvation is from the Lord: we take it for granted, if we have tilled our grounds, we shall have a sowing season at our pleasure, if we have sown our seed, and waited our time we shall have our crop, and if we have carried it into our barn, we shall thresh and eat of our travail: and so (ordinarily) we do, through mercy: yet we are still at God's advantage in all, by wet, by drought, by fire, and vermin, and an hundred ways, all to teach us, God is not so tied to us, or to the means and husbandry we use, 
God is not tied to us in outward protection always.  no nor to his promise neither, but that our presumption, infidelity and unthankfulness may provoke him to use his prerogative, and to destroy all: that so we may walk with more awe and fear before this our God who is a consuming fire: and teach us daily and nightly, to shut up ourselves and ours in the Ark of his protection: to arise up, to dress ourselves, to eat, to work, 
Deut. 33.11.  to walk, to converse, to lie down, with an humble, thankful heart, neither as slaves, nor yet as presumers, but as those whom the Lord hath at a perpetual advantage, and may use it if he will, and if he should say (as he might better say it, 
1 King. 20.1.3.  then that boasting Benhadad did) All thy wives, children are m ne, all thy gold and silver is mine, thy treasures also and all thy wealth is mine: yea, if he should lay his hand upon all or any (as which of them is not subject to casualty?) thy mends were in thine own hands. Oh! with how narrow an eye and foot, and how soberly would we use each blessing if we were bound in a statute to a creditor, to surrender all at an hour's warning, and stood at his courtesy for the bread we eat? Would we then take our fill, or the uttermost liberty of our commodities? Even so let us walk humbly before God who is our Sovereign, and hath our lives, wealth, and persons at command, in a moment to surprise us. Let us daily take all as lent us from his hand, let us use all humbly and purely as if we used them not, let us count out selves daily to be in jeopardy, and bid adieu daily to all comforts here below, yea life itself. As an holy man being asked over night, whether he would go to such a place to morrow, or no; answered, I thank God, 
Note.  I have known no morrow these twenty years. A sign, with what an humble, sober heart he used life itself, and much more all inferior comforts, whose tenant at will he confessed himself to be, and with what an heart he commended his spirit into the hands of him that gave it, as oft as he lay down to his rest. And sure it is the little acknowledging of this Sovereignty and salvation of God, is the cause why many of us are compelled to learn it, by sad experience, who else might enjoy it with more freedom.  

Gods not being tied to us in grace, urges Prayer for daily assisting grace as very necessary.  The like I might speak touching Gods spiritual safeguard of our souls, and the salvation of his Church. The Lord is not absolutely tied to us in these respects. We should humble our souls for these also, and say, thou canst (Lord) if thou wilt, vouchsafe me such a measure of comfort by believing, peace in my conscience, admiration at thy love, burning zeal for thy glory, compassion and brokenness of heart for my breaches of covenant and daily failings: Thou hast the key of the womb, of heaven, of the deeps, the grave, and of mine heart: Lord the restraints or enlargements thereof are from thee: Thou hast promised, thy grace shall be sufficient: 
2 Cor. 12.7. Esai. 63.13.  but my wretched, proud, defiled soul may provoke thee to shrink in thy graces, thy rolling of bowels and openness of spirit: But yet thou art the sovereign Lord of thine own good things, thou canst if thou wilt, remove my tickling heart after the world, mine envy, pride, hypocrisy: Thou canst (if thou wilt) purge out my sloth, deadness, hardness of heart, security, unthankfulness, and the like! Oh Lord these cause me to walk sadly, and to groan daily for ease! Oh that thy good pleasure were to perfect thy first grace, with this second assistance and efficacy, and to cast in all those promises to the first, which concern mortification and a new creature. Oh that I might not provoke thee by my wilfulness and unbelief to restrain the influence of heaven from me, and to make thy clouds as brass, and mine heart as iron! Lord thou mayst in thy sovereign free grace enlarge thyself! let not my base rebellious distempers dry up the wellspring of thy promises.  

God gives not account of all his matters.  And to conclude, the Lord is a sovereign God also in respect of his administration of his whole militant Church. Although she be his spouse, and hath a right to all his goodness: yet God gives not an account of all his matters, nay oftentimes, she incurs a praemunire with God, and by her former, lazy, Laodicean temper of a fulsome, careless, surfeited spirit, deserves that the Lord should use his sovereignty and prerogative of discipline over her, for her correction and amendment. Therefore although he take not his loving kindness from her yet, 
Sins of the Church, the cause of Gods hiding himself.  her Lethargy and Palsy frame, her weariness and contempt of his ordinances and their power, may cause him to chasten her with the rods of men. Now we are (in such cases of wanting the means, of injury and violence of times, encroaching of enemies, inundation of errors and profaneness, and decay of love and zeal in the better sort) very prone to tax God's wisdom, and call him to our bar, as if we would teach him more wisdom. 
See Jer. 12.1.2.  But alas! the Lord is a sovereign God, and knows what physic our maladies require, he knows our rust will not be filled off without much rubbing and scouring: He looks at the general ends of his providence, which are to punish severely, the declensions and revolts of such as profess his Name: let us not wonder that our prayers stick in their ascent, and prevail little: we look still at means and ordinances, to be still as we have been, but the Lord looks at the melting and purging out our dross, and trying us whether we be reprobate silver or no. In this case, what shall we do? call for our prayers bacl again, and give the Lord over? No surely: let us know we can go no whither to speed better, if we leave him: but confess his sovereign power might force him to a decree against us: & lie low, licking the dust of his feet, 
John 6.68. 2 King. 23.2.3. etc. Jer. 45.5. Psalm. 119. Mica 7.9.  with josia and his people, striving as much against the stream as we can, and craving our own lives may be given us as a prey, if we can speed for no more; but however, not forsaking our covenant nor giving him over, through a sullen discontented heart, till either he plead our cause and bring forth our light, or else make our poor lives tolerable in the midst of our sorrows, and teach us wisely and faithfully to serve our time. So much for the second Use.  
Thirdly, this doctrine is confutation and reproof of the enemies of Use 3 Gods sovereignty, or the cavillers, and abusers of it. First, 
Confutation of all Cavellers against the Sovereignty of God.  all such as take away the ground of this sovereignty of God. For if it be so as many dream, that man is only in a dark dungeon, yet still hath his eyes in his head, to see and apprehend light if it be offered: and a liberty of will by Sort. 1 the benefit of light, to embrace and receive it: sure it is, God hath not man at such a deep advantage as we speak of: ye must mark, all the grace of such men is the will of the flesh, upon general enlightening. Secondly, Sort. 2 all that fight against the royal freedom of God's dispensation of grace by the means, to some and not to others: both being every way alike, I say equally distant from it, or from any propension and accommodation toward it, either within or without! Oh! it frets them to the very heart to hear, that there should be any such liberty ascribed to God They confess that on man's part there may be some bars to hinder grace: But they cannot endure it, that when the object lies indifferently disposed, than sovereignty should reject, or receive upon mere will, no reason at all appearing: this cuts them to the heart, that they may not bind the hands of God behind him, to carry himself alike to all, who lie in equal and fair correspondence to it: But O ye wretches! go learn what this means, not of the willer, or the runner, but of mercy. Not our making toward grace, but graces making towards us, saves us. 
Rom. 9  Thirdly, it reproves our carnal vanity, who in our thoughts will be bold Sort. 3 to prefer such to God's grace as please us well for their gifts, hear, repeatings of sermons, doing duties, and forwardness: without teaching them to humble their souls, and cast out their Pharisaical spirit, which hinders more than all their gifts further them! Oh! 
Matth. 8.  as those Jews spoke of that Ruler, that he deserved he should do him the favour of healing: so these think it were but reasonable that God should grant mercy, to such a towardly and zealous child, or novice. But as that Ruler hearing of their words to Christ, came himself and abased himself, cast off his merit, and his building of a Synagogue, professing himself unworthy under whose roof Christ should come, and so prevailed: so must thou deal with the sovereignty of mercy, if ever it be thine. No, no, not the appearances of man can bind the Lord, but his free love must overrule him. The most poor, despised, impotent, and silly wench among all thy brood may speed of mercy, when the bravest, wittiest, and hopefullest of them goes without. Look at none, despise none by the outward semblance: Grace is free: who knows but thou mayst be an instrument of sovereignty, to breed some savour of mercy, even in that wife of thine, which hath long been most averse in spirit, in that poor drudge of the kitchen, who hath come last to prayers, that child, which of all the rest seems of least capacity? its not the easiness of our heart to accept, nor the rebellion thereof to refuse, but the invincibleness of the Lords soul, who cannot be pulled from his Elect, and the efficacy of grace, and powerful mercy, which carries the will of the creature before it (not by compelling or necessitating of it) but by a sweet persuasion and drawing it by his own cords to believe it: making it of nilling, willing, and of willingable, and effectual to embrace it.  
Sort. 4 Fourthly, it must stop all the base cavils of men: Oh! saith one, I have spent the best part of seven years to obtain a broken heart, and cannot get it! I see such and such can so melt, and be so lowly, upon the first hearing of the Word, and grow to some measure of faith, in short time, as is incredible. Surely if I had belonged to God, I had long since been accepted! Why? Is not God the sovereign giver or denier, the furtherer or delayer of his own grace? Is not mercy his own, to give at his pleasure? Is it not thankworthy if thou get it at the eleventh hour, even upon the Cross with the thief? 
Esay 65.1.  Is God tied? Is he not sometime found of them that seek him not? who never dreamt of him, but walked in their ignorance, and jolly in their lawless way? And doth he not suffer some that seek him with a Pharisaical heart, to go without? yea, although they seek him humbly, and painfully, doth not he know his own best season? Is thine eye evil because his is good? doth he tie himself always to one course? 
God courses in the drawing home of his, very divers.  No surely, some he inclines to the means and breeds an hope a fare off, others he holds under the means a long time in darkness: the truth is, he is tied to no course, to no persons, seasons, means, or measures. Turn thine impatience to humble selfe-deniall, and adore God in his liberty: go to work aright, and ascribe to no means, nor to thyself, but his mere good pleasure, and this will Sort. 5 prove the nearer way home, though it seem further about. Fifthly, do not abuse this doctrine, to forestall thy care in the use of means: Do not wax out of measure wicked in shaking of all diligence to hear, because God hath the whole strength in his own hand, to determine as he pleases. But know, that as the end, so the means, and the ordering thereof, is in his hands. Wouldst thou deny thyself all succours of the creature to feed and cherish thee, because if the Lord have appointed thee to live, Sort. 6 thou shalt live? and if to die, no means shall sustain thee? Also do not by this doctrine, disorder the secret and revealed will of God, but reverendly distinguish and observe both. The one is that by which he hath determined the ends: 
God's will double with the difference.  The other whereby he appoints the duties of men: The one is unknown to thee: adore it, but snare not thyself with it: let not that forestall thy care and diligence in use of the means appointed by the revealed will. Say not thus, if I knew myself ordained to salvation, I would apply myself willingly to them: but how do I know whether I belong to God, Quest. and shall not use the means in vain to increase my judgement? Answ. I answer thee, Election is not revealed to any to encourage them to use means, or believe. But means of faith are offered to encourage to believe. The knowledge of Election (in such as attain it) flows from faith, not faith from it. Fall thou to the means as God offers them: which shall be a sign unto thee of an humble and plain heart: and descant not upon that thou knowest not (a sign of a froward, rebellious spirit.) Thou art in the dungeon: the Lord offers thee a ladder to come out, cords and rags to hale thee up. As Ebedmelec did to jeremy. Should jeremy standing in his mire, 
Jerem. 38.11.  have felt more will to descant upon Ebedmelecs' purpose in the casting in of rags and cords, then desire to apply himself to the way of coming out, might he not have lain long enough there? but if God have given thee the heart of jeremy, to tremble at the dungeon: thou wilt not find leisure to quarrel with Ebedmelec, what his meaning is unto thee, but simply judge his meaning by his act, his love by his cords: and say, thou mayst leave me here still with my cords upon my shoulders, but it seems not so by thy offer, for than thou mightst have spared this labour. Therefore, I obey thy charge, and trust thee for drawing me up, who gavest me thy cords! and when I am drawn out, then will I say, now I know thy good will by the effect thereof. Do so in this case, and prosper. And so much for this second general, arising from the whole context. And also for this time. Let us pray, etc.   

THE SECOND LECTURE UPON THE NINTH VERSE.  
9 So Naaman came with his horses and charets, and stood before the door of Elisha.  
10 And Elisha sent a messenger, etc.  
WE come now (beloved) more closely to the words themselves: 
Entrance upon the ninth verse.  and begin with this ninth verse (as an introduction to the points following to the twentieth) although it contain none of the five generals which I intent chiefly to dwell upon, yet it is the key to unlock the door of entrance upon all: It contains the immediate occasion of the miraculous cure and conversion of Naaman: 
Containing the Antecedents of the cure of Naaman.  and of those antecedent passages which lead unto it; both the message of Elisha and naaman's entertaining thereof, of which after. But for this ninth verse, since it hath in it some main points of doctrine, which depend upon the connexion of former verses, we must open them first, as all points gathered out of historical dependence, require the annalyse of the story before going. Thus then briefly the story leads us to this verse. First, 
The Analyse of the whole History from the first verse.  it presents to us a noble man (Naaman by name) Earl Martial to the King of Aram, a man of great valour and courage for war, and of as great acceptation and esteem with his Lord, (being his chief favourite, upon whom Branch. 1 the King leaned:) yet a leper, and as much held under with his filthy noisome malady, as set up by his dignity. And surely if we had not some sour sauce to our sweet meat we should surfeit? if all were according Branch. 2 to our desires without check who should live with us? Secondly, we have here a providence of God offering to Naaman the news of a recovery. For whereas in some former skirmishes, the Aramites had taken prisoners of the Israelites, and among the rest, a young Damsel; lo, it was her lot to be taken into the service of Naaman's wife. The maid (whether our of a better observation of Elisha, then ordinary, and remembering what worthy acts she had heard of him: or whether out of a desire to win favour at the hands of her Mistress) seeing how the case stood with her Master, and perceiving well how welcome an addition the cure of his leprosy would prove, to all his other happiness; calls to mind the Prophet Elisha, telling her Mistress that if her Master were but with him, he would soon heal him of it. A special and first handsel of providence, swaying her to be the first happy mover in this Branch. 3 frame of miraculous cure. Thirdly, we have Naaman's inquisitive and restlessness, 
Prov. 18.1.2.  upon the hearsay: For a man's desire he will soon separate himself. So doth he: let's all matters lie by, and seeks out immediately how to compass his purpose: and in the first place, using the interest he had with his master the King, to write letters in his behalf, to the King of Israel (who now was the vassal of Aram, and therefore at his command to do what he could, to content him) he obtained his desire. The sum whereof comes to this, that although no letters were directed in special to Elisha: yet because it was supposed that there was no subject of jehorams, who might not quickly be at call to serve his turn in the working of the cure: therefore (as it became a King) he writes to the King of Israel, to see the business dispatched.  
Branch. 4 Fourthly, we have a great blur and disaster here in the attempt of Naaman: a greater difficulty affronts his hopes than he feared, to cross him in his cure. For, the stupid King of Israel, (having small intercourse, and less interest in the Prophet of God) mistakes the letter, and the scope of it, and construes it to a sinister sense, viz. that a quarrel was picked with him, he rends his , and asks am I God to heal lepers? which doubtless, he had not said, if his thoughts had been upon the Prophet's miraculous assistance two chapters before, 
2 King. 3.5.6.  when he was in a distress, for lack of water. Branch. 5 Here therefore the work stands at a stay. Fifthly, therefore the Lord (whose work it was to bring Naaman thus fare within the Element of mercy and cure) doth not fail, but puts in life to the business: and checks the senseless King by a messenger sent from Elisha; who upbraiding him for his sottish ignorance, prompts him with that truth which corrects Naaman's mistake, saying: although thou canst not heal him thyself, yet be it known to thee, Israel hath a God who hath a Prophet, even Elisha by name, to whom if thou send this man, he will heal him of his leprosy. Upon this message the text tells us, that Naaman forsaking the King (who could do him no good) comes now (full of courage and good hopes) that although he had miscarried hitherto, yet now, at last, he should without any more ado, speed of his journey. And therefore he with his horses and charets come down and stand before the door of Elisha. Thus we see the coherence, and have the patiented standing humbly at the door of the Prophet, forgetting his state, and being at the courtesy of the Prophet for his cure. Now for the last of these.  
Two things I would commend unto you out of this verse. 
Two generals in this ninth verse.  The former is, the habit and behaviour of this great Prince, and favourite Naaman, being now at the door of the Prophet. We hear of no rapping or bouncing at his gate, such as is mentioned of jehoram in Cap. 7. 
Vid. cap.  who sent a cursed messenger before him to beat down the door upon the Prophet and Elders, (met in a holy sort before God in the judgement of famine) and following himself, with a bloody threatening, and swearing spirit, God do so and more, if the head of Elisha stand upon him this day: 
1. General. Naaman's humble carriage.  But all humble, and lowly carriage, such as became a petitioning Patient, who though he brought fees enough with him, yet could speed no way, save by waiting and obeying. This behaviour may seem strange in so potent a Prince at so mean an house as the Prophets, and toward a man in show so fare inferior, as a poor old man to a King's favourite. Surely these days would scarce affords us such a pattern of humbleness, in great ones toward God's Ministers. But the reason was, Naaman had, and felt that burden and clog within, which beat off proud thoughts: not only the honour of the Prophet, and divineness of the cure awed him: but the yoke which was upon him, subdued all haughtiness, suppressed all stomach, and pride, telling him, as the case stood, it was no season for him to take upon him imperiously; He was now fight a new battle, wherein not his arms, but his patience must bear masteries. Doubtless, his great spirits might rise, and provoke him to insolency; but still he minded his errand, and for the time, thought it fittest to stoop lest he should lose the main, his cure hoped for, this amed him and kept him low: standing with all his pompous retinue at the poor gate of poor Elisha, waiting, and glad to wait for a favourable answer.  
The point I would urge, is this, 
Doctrine. Great straits are God's season to pull down a stout heart.  the only season of working a jolly and stout heart to crouch and creep, is, when God hath it at a bay, even to stand at his courtesy in some great strait and extermity. It was thus with Naaman; and is thus generally, with most men who are not of desperate madness: And, the point is general (although I shall touch it after in a special sense by the text) and appliable both to good and bad. A more wilful and wicked contrariety hereto, we cannot have then that of Iehoram which I named, who thought to fight it out with God, when the famine pinched him, and to kill the Prophet: and yet (to go no further than himself confuting himself) when he and jehoshaphat and a third King went against the King of Moab, Cap. 3. and was at a strait like to perish for lack of water, both he and the Armies: behold what a change it wrought on the sudden? For than he seeks to the Prophet and bemoans the strait in which the Army was, making no other account, but that God might justly suffer them all to perish. And when Elisha disdained to look at him, yet his fiery spirit held itself in, by compulsion, from any misdemeanour. So that he must be a monster of men whom a deep strait will not subdue and tame unto the stooping to any conditions. I grant this may sometime prove only an act of policy, or of carnal fear, and so cease. We read of a royal spirited Emperor Henry the fourth of Germany who being wearied with the tyranny of sundry Popes, and of Alexander by name: was at last by his roaring Bulls and excommunications (which in those days scared the greatest) brought to such an exigent, that he with his Empress and their young son, were feign to stand 3. days barefoot at the proud Pope's gate: And being after admitted to his presence, when he was urged to lie prostrate before him, the Pope treading upon his neck, and spurning off his Crown with his foot: although the spirit of the Emperor could have rebelled, and began to disdain it, yet for policy sake, he was compelled to desist. It's noted in Judges that when the Ammonites oppressed Israel: the Elders of Gilead and brethren of Iptha (who before had thrust him out for a bastard) being in a strait for a Captain, 
Judg. 10.  were compelled to go to Iptha to crave his return, and to undertake the war; and when he cast them in the teeth with their former injurious casting him out, yet the extremity they were in, humbled them, and kept them down so, that they were glad to take shame to themselves, and to beg aid even of that bastard, when they saw their welfare lay bleeding at the stake, and none fit to help them but himself. These are but common natural instances: yet they lay forth the point thus fare, that the natural spirit of the hautiest, and most disdainful man toward such as himself, will abate and come down when an exigent is upon them: And the like may be said of man toward God, when they are laid upon his bayard, and when he hath them upon the hip by any deep and strait sore and extremity. Yea, it is true even of Gods own dear people, already in Covenant with him: whose slavish hearts have often been compelled by God's Chains upon them, to forget their jollity and sensual appetite, and to stoop to God's power under their straits. That which I formerly spoke of the Sovereignty of God's Nature, I may here verify of the outward extremities which he brings us into: Both serve to bring down the heart and to make it humble and subject. job was an holy man, yet such natural scurf the Lord saw to lurk in his spirit, that he was feign, by the loss of all his substance, children, health of body, the enmity of his friends, the terrors upon his soul, the admonition of Elihu, and the Lords own tawing of him by the view of all his power, and the terror of Leviathan and Behemoth; at last to wring this speech from him, Cap. 42. I abhor myself in dust and ashes. Hezekiah also was a godly King, 
Job 42.3.  but his treasures and wealth and elbowroom made him so fledge and jolly, that he forgot himself, till the Lord smote him with the plague, 
Esay 38.15.  put him in fear of his life, and urged him to say, I will walk all the rest of my days softly, in the bitterness of my soul, in the midst of my house. The Lord had him upon the hip, and then he could crouch. 
1 King. 19.12.13. Jonah 1. & 2. 1 Sam. 24.  Elija, jona, David, and Solomon, all holy men, yet till they were frayed with the thunder and earthquake: cast into the Whale's belly, straighted between the choice of either famine, war, or pestilence, and the like: saw not into the frowardness, rebellion, and stoutness of their spirit.  
But of all others, it is truest of such spirits as the Lord subdues to himself and draws out of a cursed sinful course. Such as this pattern in our text resembles, Naaman I mean: for although as yet he was not privy to God's purpose towards him in this abasing of his stout heart, yet he was (in God's dispensation) now in the way unto it, and by this as a step came to the other. The prodigal (who is a true mirror in all points of a debauched sinner and fugitive from God) was feign to be pursued so narrowly by the hand of God, 
Luk. 14.15.16.  that till there was no possibility of subsistence for him any way, he never thinks of a father, and less of return, and least of humbling himself. But when he was brought to an absolute strait and could no longer hold out, his great stomach and resolution never to see his father, gins to quail, and then his father began to savour with him.  
It is with the spirit of a sinful Rebel against God, as it is with a City besieged by a strong enemy: but the City having both abundance of outworks, and strong forts raised up, with plenty of provision within: besides store of brave soldiers who will spend the last drop of their heart blood, ere it be said, they are cowards, scorn to yield their City. But when long time of assault, the instance and unweariedness of the besieging army, hath battered down all their forts, 
Simile.  murdered all their Soldiers with the Canon, beaten down their City over their ears, houses, Temples, walls: and opened a wider breach for entrance than they can make up again, besides the exhausting of all come and victual within, and intercepting all succours from without: Then perhaps (when no remedy else from foreign aid appears) they will hang out the white flag, and cry for conditions of surrender: but before, nothing but scorn and defiance will be admitted. Even so is it with the unregenerate soul, she pleases herself with her false treasure, the persuasion that she is rich and full and happy, and yet perhaps remains merely ignorant, or at least in a formal and dangerous estate, insensible of wrath or danger: This state she finds ease in, and when the Lord would hunt her out of it, she sits upon her Idols securely and will not stir: 
The outworks and forts of the soul against God.  She imbarkes herself in this error, by the conceit of her wealth, health, youth, outward contents, want of crosses, credit, good success: how can God hate her, giving her all these? if the Lord drive her out of these outworks, yet she runs into stronger forts, compares herself with others worse than herself, pleads her civility, innocency of life, good parts, devotions, and moralities: if God ferret her out of this burrow, she will annex and apply herself to Christ (after a fashion) for aid, and entrench herself within her duties, tears, good affections, zealous performances, good opinion of others: if this fort be battered, she will still betake herself to her seeming selfe-deniall in many things, forfeit of her will, of sundry lusts, pleasures, bad company, and redeem self with some forfeit of self: She will not be pulled out of her Castle of self-conceit, nor give up her counterfeit sufficiency and treasure within, for any without, one bird in hand is worth two in the bush: Till at length, custom and confirmed error do so harden her, that she will sooner part with her life, than her false happiness, or resign up her bulwarks and City to Christ and his besieging Army.  
In such a case what must the Lord do? 
See Deut. 29.19. The siege of God to such a soul.  Surely either give her quite over as impregnable; and raise his siege, or else resolve to put her to the uttermost straits that can be: Sometime by blasting her best blessings, and with some deadly disease taking off the edge of worldly content: making her soul to loathe dainty meat, or putting a surfeit and fulsomeness into all which she enjoys, that she cannot taste them: or letting in a vein of vengeance into conscience, convincing her that all is not well, so that nothing can comfort her, 
Job 33.14.15.  she is God's enemy, an hypocrite, an unbeliever, wants the promise, lives without God in the world, never was humbled, broken, denied herself, never was lost nor forsaken, and therefore never was out of her own bottom, to live in another stock and root of Christ. When the Lord mixes himself really with crosses, with terrors, with law, or Gospel to convince the soul either of sin, or righteousness, than she gins to feel a strait, and to be at a loss: else she is merry: and so long as she hath one rag to cover her filthiness, one penny in her purse, one crust to gnaw upon, one shred to hang by, 
Revel. 3.18.  she will be clothed, rich, full, and complete, Christ shall never hear of her. It must be an hard besetting with a narrow strait, which strips her, and robs her of her self-sufficiency. Therefore Elihu (job Cap. 33.) under that one instance of sickness; sweetly compares the state of an unregenerate person before straits come, with the estate when they are upon him. Before (saith he) God speaks once and twice, by promises, and by blessings, but man hears like the Adder with a deaf ear: she makes wash-way of patience, word, conscience and all. But when the Lord afflicts both Conscience and body at once, the one with terrors and affrightments in the night (when men should sleep) the other with a consumption in his parts, so that his bones stick out and clatter, his soul loathes dainty meat, his moisture is spent, and the buriers and mourners gape for him: Then, in this strait, if an interpreter come and declare his righteousness, and set him at liberty, he shall be welcome: Why? Oh because God hath assuaged his pride! and tamed him so, that whereas before he was too high for any man to talk with, now being on the rack, you may have him at any terms, and willing to come to any conditions. Surely so it is in any other kind of strait, whereby the licentious spirit of man is subdued and scared: while that lasteth, the man is in a quite contrary frame, to that he was in at liberty.  
Reason 1 And what reason may be given hereof? viz. Why the soul is best in case to deal withal under an exigent then otherwise? I answer. First, a strait calls in and limits the spirit which before went at large, and no compass would hold it: It brings the heart into bounds. The sick bed is narrrow, the sick conscience is upon strict terms with God: whereas health and security make men wild, 
Job 39.9.  like the Roe or wild Ass. Who shall yoke an Unicorn to the plough? But the Lord having a man upon the hip, can make him stoop to it. The very she Ass, when she is in her months may be a taken in a pit: 
Jerem. 2.14.  cannot rise and run away, she is in a strait, her big body will not suffer her to escape. Now, whomsoever the Lord converts, he will narrow their course, and bring them to a short Reason 2 account: till than there is no talking with them. Secondly, by an extremity, the Lord makes the creature understand his power over it, and that it hath a superior to control it: whereas before it acknowledged Reason 3 no Lord or controller, but itself. Thirdly, it abases and pulls down the error of the heart, and the self-love of it, which presented all things in a false view to it, and removed all fear and suspicion fare off, so that as Paul without the law was jolly and alive, so is this living without any bands or chains. Now, under a strait it reflects upon itself some sad notions of fear, sin, guilt, wrath, judgement, so that the case is much changed. Fourthly, it abases the pride of the heart, conceit of it Reason 4 self, rebellion against God, and makes it crouch, as knowing there is no fight against necessity. This Elihu calls Gods hiding of our pride. straits will take away the bubbling and pride of a wretch, and force him to an humbleness: yea, they will hold down the spirit to a patience and bearing long, so that the Lord may take leisure to do that which a free heart and jolly, in sin could not attend unto: before a Sermon of an hour long was irksome: Now with Saul (at Damascus' gates) it takes law, and saith, what wilt thou have me to do? Fiftly, it boreas an ear into Reason 5 the soul which before had none, it pierces the heart, and makes it apt to hear, yea swift: tractable, and teachable, saying, speak Lord for thy servant hears. Sixtly, it provokes diligence, painefullnesse and unweariedness Reason 6 in using of means. As Ninivee under jonas arrest: which before lay in a bed of ease, sloth and sottish carelessness. Seventhly, it makes Reason 7 the heart glad of any one word of hope, possibility of remedy, and promise of mercy. Eightly, it breaks the heart, and melts it, to hear that Reason 8 the Lord will incline toward it, being so low brought as it is. Ninthly, Reason 9 it causes a marvellous esteem of mercy: sets a wonderful terrible hue upon sin, and a precious mark upon forgiveness: causes the soul to forget all her vanities & former objects in respect of that she would have. Oh! naaman's disease seemed now hideous, a cure precious, all his honour and favour at home is forgotten for the time. Tenthly, it causes the Reason 10 soul to be glad of remedy from whomsoever, be he never so base, mean, and despised, yet he shall be precious who can heal him: he will not starve for lack of plate or silver to eat or drink out of, but he will stoop to any Physician, as Naaman here did. And to conclude he is now meet Reason 11 to accept of a remedy upon the terms of his Physician (which though Naaman was not yet, because not tawed throughly) yet he is in preparation to it. He is content upon any conditions to have ease, to renounce his own money and price as Naaman, to accept it of free gift, to be as bare and beggarly as if he had not one brass farthing: and to make his best requital, to be only this; a free acknowledgement of the mere, naked, entire, and superabundant bounty of love and good will in him who cured him. I say when a man is throughly begirt, and put to it, the Lord works thus by it, as by this example.  
I confess, where the soul is but in half a distress, 
Exception. straits make hypocrites but to counterfeit while they are on the rack.  or in a strait without God attending it with the spirit of grace, there is no other work effected save violent and constrained which comes to nothing; for the soul under a pressure, is like a man on the rack, who to avoid the pain, will say any thing, though it be a lie. But when the fear is over, than they return to their old bias again. Examples whereof we have of all sorts, Pharaoh by name, and the Israelites. For the former, during those ten plagues oppressing him and his people, what promises would he not make? how did he tremble and send for Moses, 
Exod. 6.7 8 9 cap.  and resolve to dismiss Israel? but no sooner was he at liberty, but he hardened his heart worse, and would not suffer them to go. Touching the latter, the book of Judges, is a sufficient witness: while they were under cruel Lords who vexed them, how importunate were they, time after time to be delivered? what humiliations did they profess, 
Judge 10. end with 11.1. etc.  and shows of repentance (and no doubt self meant as it spoke, but the heart being still itself, deceived itself, and mocked God) and being rid of the strait, became worse Idolaters than before. Oh what will not the deep deceitful heart pretend for her own ends! 
Simile.  They say the Fox being in a snare will gnaw off her leg to quit herself of the peril, and go upon three legs: so the vile heart will do any thing for the present, that so after she may enjoy herself either wholly or in part. But if the Lord himself make the yoke of set purpose to catch a wild wretched sinner and stop him in his course that he might turn him home: not only the strait, but the word also shall work upon conscience, aswell as the outward man, and whatsoever the lets are, as subtlety, pride, rebellion, the Lord will conquer and subdue them to the obedience of faith.  

Explication of the point.  To open this a little, conceive it thus. It is with the spiritual man enlightened, as with the carnal. A corrupt appetite always seeks to itself some object of false happiness. Some counting knowledge to be an happiness, seek that, others honour and preferment, others their ease and welfare, others jollity and the pride of life, others reputation and name among men, others long life and prosperity. If they attain their desires, they are pitched, as they would be, and enjoy happiness in their attainements. But if God cross them of their intents; as for example, if he deny the first capacity and ability of parts to compass his aims; if he defeat another, by denying them promotion, and preferring others; if he cross a third with the loss of health, and perfect senses, that he tastes no pleasure in his games and pastimes, or old age removes him for them: if a fourth be followed with the disdain and ill opinion of the multitude: if a fifth be afflicted with diseases, and be in peril of death: alas! what is their life worth? being rob of their whelps, their life is but wearisome, they are at a set, joyless, and out of heart. As a miser having lost his treasure, or an ambitious favourite out of his Prince's favour, are like Nabals, their hearts die like a stone in them. Only by this they can help themselves, that as it was their misery to choose such base objects; so it is their subtlety, when they are defeated of the one, they turn to another. As if learning fail, then run to preferment; if that fail, to ease, to pleasure, to money, or the like, and all because the soul loathes a strait: So is it with him who is enlightened and convinced in conscience. When once the Lord by his law or terrors, convicts a man, that although he attain whatsoever his heart desires, yet he hath gotten but a fading Paradise, he hath no more than an hellhound may have: he hath nothing which can quiet the appetite of the soul which is immortal: I say, when such a light comes into the soul, telling him the misery of all he hath, and the happiness of a man that hath that which he wants, Christ and pardon, grace & heaven: how can it be, but such a man lying thus convinced, must needs be as a man stabbed & slain, bereft of all his fool's Paradise at once? But if such anon hearing of a better happiness, will play the hypocrite, dissemble a kind of religion, make himself demure and holy, precise and zealous in the worship of God, and yet still hold his former erroneous happiness, coloured over with some devotion, destitute of any better principle to settle upon, what is this, but to get out of his pressure by a false indirect way, and so deprive himself of the true end of his conviction, which is to cast out his old principle, and bottom himself upon an new? But to what tends all this? The sum of all is, that a strait and pressure when the Lord is the maker of it and the holder of it on: is a special means to pull down the heart before God, & to force it to seek conditions of peace, upon Gods own terms (be they never so difficult) and that to avoid a greater encumbrance. For why? The Lord is able by this mean not only to subdue corrupt self by his law, but also religious self, erroneous and deluded self by his Gospel: and so to translate the soul merely from a false bottom to a sound, whatsoever it cost him. But where the Lord and the Spirit of the Word attends not such straits, although in an extremity, the heart is beset and straighted, yet afterward it will slip the collar: and in the mean time, will use all tricks and shifts (as the poor creature hard hunted, and in danger) to avoid the trouble, yea it will turn itself into a thousand guises and devices, rather than leave her old trade, and cleave to a promise.  
I come to the use. And first it might be instruction and admonition to such of us, as go for the forwardest Christians. 
Use 1. of Instruct.  Instruction first to teach us to adore the wisdom of our God in the administration of the times in which we live in. The word seems to have done working upon the consciences of the most, few are gastred by the terrors thereof, few sustained by the promises, few are sensible active watchful walkers. I doubt not but God hath his jewels in corners, his secret ones, whose hearts and ways lie close to him, in these degenerate times. But for the body of hearers, either to be converted or (in appearance) converted already, strange it is what a numb palsy, what a Laodicean temper of indifference, ease, and self-love hath covered us over: scarce one in a long time gastred out of his nest of form or profaneness: and such as are, keep their consciences at such lose terms, that few can discern them to be under the Banner or authority of any Sovereign. Now what doth the Lord? Surely he is feign to lay men upon the bayard, and to afflict them with one yoke or other, either personal or general straits. Self-love hath overgrown all, that except God stepped out of his ordinary path of speaking, to doing, and did cause each face to wax pale, and each hand to be on the pained plat: some by poverty, others by debt, or imprisonment, or losses, or reproach, or pursuit of enemies, malicious tongues, unreasonable men, desperate unfaithfulness, treachery and injuriousness of such as they live with: Sure it is, the word would work but little upon us. Even the wise Virgins are all fallen asleep, with the rest. 
Matth. 25.  How should the Lord search us, what conscience, truth and sincerity lies at the bottom? Surely now, if ever, we should rouse ourselves and say, the Philistines are upon thee Samson, Judges 16.22. When the power and pureness of worship, when the substance and matter of religion grows questioned, when men teach, profess and walk so, as if any profession would serve their turn: yea, many such as have seemed most zealous, sincere, and faithful, wax cold, maintainers of disorder in their places, live in contention and jealousy with the best, pluck in their former horns of forwardness: others play the Time-servers and leave God to shift for himself, saying, now see to thine own house David: Is it not time for the Lord to come with his sharp trial among us to search what is in us? To gaster the consciences of some who were never awakened, by some outward straits; hardness to live, banqueruptnesse and ruin of estate, beggary and misery: others by searching trials and extremities, that either they must carry their lives and states, gifts and hopes in their bosoms ready to let out, or else they must prostitute their consciences to sin and treachery? yes surely: or else he knows (if we might be let alone) we would grow to the formality, softness, security, commons and fulsomeness of others who have no spark of grace in them. But now perhaps being searched to the quick, and put to it, we dare not for shame lay our names at the stake of perpetual reproach, by giving God quite over: now perhaps, we will shake ourselves and say, shall such an one as I betray God? shall I pollute his worship? shall I defile that truth which I have received incorrupt from others? shall I help to destroy God's law, deface the power of goodness? sort myself with such as are enemies, separate myself from my brethren? No sure: I wish I had looked to it sooner; yet better late then never: At last I will give witness to God to his truth, honour, servants, Sabbaths: I will no longer give aim to the religion of these times, their sapless, dead and powerlesse profession: my soul loathes it: I long to reprove and confute all Popish, Pelagian, superstitious, and formal religion: and therefore let parts, let ease, let liberty, preferment, honour, gifts, outward prosperity go where they will, my darling I will not lose, I will not by't off that precious stone (for which I am hunted) and cast it to the hounds, to save my life: But I am resolved (through mercy) to my uttermost to justify the power of truth, both in my judgement and practice. Oh it is the wisdom of God to send such straits and snares among us, for the discovery of hypocrites and base counterfeits! and for the exercise of that secret grace in his own which else through ease and self-love would rust and cankerfret.  
Use 2 Secondly, let it teach us to lay it sadly to heart, that God is so crossed of his purpose both in general and special by such as abuse his judgements and terrors in the world. 
Admonition. Lay to heart the little humiliation of the land under public straits.  I will more sparily touch foreign nations and Churches, French, Dutch, or other: yet let it not pass us without notice, that after all these hurliburlies and havocks of war, of persecution, of famines, pestilences, and such miseries (as scarce in any age have been heard of) the hearts of those nations remain still as secure, profane, contemptuous of God, blasphemous, drunken, contentious (yea in the midst of their late victories) so regardless of God's honour, either in abandoning Papists and Popery, or in settling power and purity of worship, but still as desperate, the Ministry as sapless, and the people as fruitless as ever! Oh how just were it with God for these evils, to turn the wheel bacl! and to suffer Papists and heresy to encroach again, and make their second bondage as much deeper than the former, as the loins are greater than the little fingers, yea as their latter evils and abuse of God's providence have exceeded the former! But to leave them and come to ourselves, how do we at home generally bear off all God's straits and pressures with head and shoulders? No man laying to heart any thing: but as Esay 64. saith, No man seeks after the Lord, nor stirs up himself to lay hold upon him: All lick themselves whole with false tongues, every man taking thought how to save one, 
Esay 64.6.7.  none understanding the Lord in his way, what he should mean by his wasting us by plagues, consuming our people with poverty, destroying our fowls with cleanness of teeth, depriving us of the lives and labours, and worthy services of so many Ministers, Nobles, Warriors, good Governors, and Christian professors of his truth; few consider the scope of God in these differences that are between Prince and Subject, Subject and Subject: Complaints are in all men's mouths, sorrows upon all states: But whereas the Lords scope is hereby rather to unite all the Nation against the common adversary, to draw all to an holy consent in seeking mercy for the Church, and agreement between divided parties, that by a general humiliation, and preparing to meet the Lord, we might prevent ruin: Alas! when was there more pouring out of our hearts to sensuality, ease, Sabbath-breaking, lusts, excess of pleasures, riot, gaming, and stretching of ourselves upon beds of Ivory, that the clamours of the oppressed, the afflicted people of God might not be taken to heart, or regarded? Who considers how the hearts of the fathers have been estranged from the children, 
Malac. 4.  and the children's from them? who trembles at it, and fears lest by a common enemy the Lord should smite the earth with cursing? who hath humbled his soul under our motheatings, and seeks to prevent the Lions tearing of us in pieces? But all of us abhor to acknowledge any pressures, please ourselves with such contents as we enjoy in private, that we might oppress sense and conscience: He that could bring us news of all well, hopes of good, welfare and prosperity, should be a welcome man to us: but as for sadder times, to search the sound from the hollow, we are loath to hear of them, because we are loath to prepare for them. The effects of those things cannot please us, the causes whereof we are loath to bestow the cost to remove. In the mean time how is the Lord frustrate of his expectation? for, he pinches and yokes us, that he might hear of us, that our beloved, precious lusts might be divorced from us. We pray and fast, but the Lord tells us, we cannot speed, because we still keep a breadth in his narrow, 
Esay 58.5.6.  and in our afflictions are light-hearted: our hearts are not broke enough, our special lusts we have pleasure in, when heaven is falling upon our heads: we can believe nothing ere we feel it, lest it should cost us labour to cast it out. Our Babylonish garment, secret plague of heart, precious sin, we dare nourish in the midst of all terrors and crosses thundering about us. So mad we are, that we cry peace in the midst of ill tidings, ruins of other Churches, troubles in our own, dearth, unseasonable weather, losses of our estate, and evils both suffered and feared. Surely God hath us down now: 
Joel 2.12.  common stuff will not serve us.  
I might speak as much of our abusing of personal straits. 
The like complaint in respect of personal pressures.  How many of us are privy in our places and dwellings to sundry who in the extremities of horror, and guilt of conscience upon their sick beds, have sent for the Minister (whom they have scorned before) and there vomited up all their gorge, accused and condemned themselves for their pride, malice, drunkenness, contempt of religion? have shed salt tears in abundance, wrung the Minister by the hands, cried him mercy for all wrongs, covenanted and taken witness (if they lived) they would be new men? They have been near to death, and had reconciliation offered them: But no sooner hath the hue and cry been over, but they have returned to their vomit, their bowing like Bulrushes hath turned to stand bolt upright, and they have grown more base and wicked after, 
1 King 13.6.7  than before, As jeroboam while his dried hand lasted, was tame and penitent: but when restored, fell to his Idols double and triple? What? was there not such a deep pressure upon them, as spent and consumed their flesh and marrow, and brought them to the graves brink? Yes. But yet it was not deep enough, it pierced not to the inner man, the heart was the old one still: (so that we Ministers had not need to be over confident of them:) for if that had been pierced, than the thoughts of their heart, the affections and lusts had been galled and purged. As the Philosopher being beaten with Clubs, 
Men not to be trusted on their sick beds.  said: You beat my Tun (meaning his skin and flesh) but you beat not me: so may these say to God, Thou layest me upon my bed, breakest my bones, takest away my stomach, abasest & humblest my flesh, and terrifiest my sense; but my heart is whole, my stoutness, unbelief, hollowness and profaneness remain, my soul was never flayted! who would ever have thought it? Surely if the Lord than mean thee good, he must put more dams and drugs into the Physic, else they will never work. 
Note.  Take heed: jeroboam had a command first, that he broke; then a Prophet, him he scorned; then a threat, that he out-grew, and at last was left so hardened, that means ceased, because God meant to destroy him. Beware this be not your lot.  
Use 3 Thirdly, this should teach us not to wonder that men are so loath to take any notice of straits, 
Wonder not that men so little joy in hearing of straits.  either general or personal. Surely they see that they are searching, humbling, taming things, sent to pull the heart low, and lay it open before God: this they fly from, as Moses from a serpent: therefore, as Pharaoh by his Sorcerers, and jeroboam by the death of the Prophet, hardened themselves against the straits that befell them; so do these, with foolhardy courage, fly against the returning waters, lest they should be stopped in their course. All the wits that men have, are (mostly) spent upon these two objects, either dispensing with the strictness of commands: Or when judgements come, avoiding the dint and pressure of them. 
men's shifts against their straits.  Men shuffle them off thus: either they concern not themselves, or they befell by chance, or may be bought off with money, or shunned by policy, or worn out with time, or lessened by comparison: But to take note thereof, to lay sin to heart, and repent of it, they are utterly opposite to it. David was not more resolved to lie in his filth, and when Vriahs' death was told him, 
1 Sam. 13.  he did not more equivocate with his conscience, (saying, Tush, the sword kills all sorts, what's his death to me?) then these profess to go on blindfolded with sweet enchantments, or fool hardily with rebellion; and, to give no way at all to divine yokes, and pressures to pinch them. What argues this, but a desperate heart to fight it out with God, 
1 King 7. end.  with him that said, This comes from the Lord? shall I attend him any longer? Such a cursed hard heart doth but keep all to the last, heaping up wrath, and when long-suffering hath spent itself in pulling them to repentance, then shall they be left to conflict nakedly with hell and vengeance, till it carry them away quick, and there be none to deliver! Oh! be admonished, take note in season, rather, of God's meaning, and fight not against God? What? do ye think that God hampers you either by word, or works, to destroy you? If his meaning were so, he could do it without warning. And as for shifting off Gods yokes, be sure of it, there is no counsel against him; if you balk him one way, he can match you ten ways. Better stoop betimes, 
No r●sisting of God. 1. 2 King. 16.  and come in freely: for he can make thy whole life a pressure, fill thee with all adversity, as Oded saith: If thou scape the Lion, the Bear shall meet thee; if both, a Serpent out of the wall shall by't thee. There is no struggling.  
And besides, why should a straight so scare thee from God? hath it no power or use in it, to draw thee nearer God? will nothing serve thee save to hate him (for amends) whom thou hast already hurt? Is not all for thy good, if thou be not a Bedlam? And mayst thou not bless God for a Little-ease, when the world could not hold thee, nor the earth bear thee for thy wildness and insatiableness in sin? Tell me, 
straits cannot be well wanted.  if God had not matched thee, who could? hadst thou not been damned? Shall then the remedy be worse than the disease? wilt thou break all chains,withs and ropes, like Samson? cannot a prison hold thee when all is done? Oh (if not before) yet at the last, when God hath thee there, grinding like an Ass, look up and say, I will return to my father. Or thinkest thou that thou shalt not profit by it? Remember, it is a mark of a reprobate, not to profit by the last medicine! Oh! there is abundant gain in a cross and straight. Believe the doctrine, and apply thyself to it, sue to God for an heart to concur with him in it, and thou shalt find a straight to be more wholesome for thee, then to have thy will! Heathens could say so, and art thou a Devil to deny it? One of them (a deep observer of morals and events) having known one to be very licentious in life, and after coming to see him on his deathbed, writes thus of it to his friend: Yesterday I understood (by visiting such a one) how much better we are in sickness then in health: For, what sick man shall you see covetous, or libidinous, or revengeful, or contentious? So that it were to be wished, that we were such in cool blood, and in health as in fear of death we are forced to be. So fare he. So that we shall need to consult with no Scripture for the matter: But if we do, we shall read, 
Lam. 3.27.  It is good for a man that he bear the yoke: and vers. 22. even in chains and banishment, the Church confesseth, The compassions of the Lord are renewed every morning; which she did scarcely see in liberty. I need name no more. Only, let this be noted, That it is not wise for us, so studiously to shun or shift off straits, 
Shun not straits.  nor so eagerly to lay for ease and liberty to the flesh; except we would covet sorrow, and avoid humiliation. Rather, lay together, what vantage thousands have made thereof, both Prodigals before conversion, and Revolters after repentance: how the pride and jollity of the one in knowing no God (as Nabuchadnezzar and the Jailor) hath been turned into meekness: and how the carnal sensuality of the other (as David being driven away by Absolom, and Samson in prison) hath been corrected and changed to sobriety and watchfulness.  
Lastly, let this exhort all who would be truly happy, to look up to God the maker of yokes, the easer of yokes, and the sanctifier thereof, that he would concur with them, in giving them a kindly work and issue Use 4 upon our souls. 
Exhortation Look up to God for a sanctified use of all strairs.  Alas! straits and extremities are no real substance of goodness, but only preparatives, and accidentals, occasioning the work. The effect of grace resteth in the pleasure of him that sends them: if, with an heart of mercy, they shall not cease till they have left the soul under the authority of grace: if not; they shall only make it inexcusable in the day of destruction. Rest not then in this, (which many rest in) that they feel an awed, fearful heart, checking and taming them, from old ventrousnesse, and sauciness against God: This is a great change, but not the change which they must look after. For as a Master, 
Not only to awe and tame us.  doth as truly loathe a base slave, as a saucy fellow, to be his servant, preferring a lowly and cheerful subjection before both extremes, so doth the Lord: he loathes both the bold & the servile spirit. If Naaman had rested in this, his crouching at the Prophet's gate, under the disease he felt, he had never been cured: and yet, even this was one step to pull down his stomach. We see that when he was put to it in the next verse, he raged, (as base as he seemed here.) A Lion is a Lion still, both couchant, and rampant. But if a Lion were made a lamb, it should be a Lion no more. Religion stands in no foreign violence, or pangs and acts of compulsion: but in inward habits and principles. Every violent thing doth but watch her time to be set at liberty: as a prisoner to find the doors open, and to file his chain off. Why? Because he was, where he would not be: and seeks to be where his delight is. A proud, carnal heart, vain, and loving sensual objects, may be held from them a time: and for the while (in some respects) think its well that its free from the tyranny of some lusts, for the noisomeness sake: But when it can have liberty to them, and be let out to old objects of vanity, pride, and sensuality, it prefers it rather, because the constitution of it is naturally so: I say therefore, rest not in such an estate. Consider how endless it is to strive with a body of evil, by a few pangs of actual distaste, and violent restraint? Think with thyself, how little thou hast prevailed by all this course, and that it will be a work ever to do; till the Lord bind the soul to her good behaviour, by putting goodness into it, and causing it to behave itself well: it is but as the damning up of a violent stream, which will have her course. Be not too much dismayed at the thought of a new change of thine heart: it's at the first, a sad object to the carnal heart; but the sweetness of it, at last, makes it welcome.  
The Lord gins with violence, but ends in sweetness: the spirit of grace working a principle of delight in the soul, 
But to work a change in the soul, and to turn it to God. The dismal thoughts of a true change.  by a mild and softly drawing the will, freely to choose grace before corruption, even for the good and savour which it feels therein. As it was lately with a melancholy man upon his marriage: he was exceedingly dejected to think, that now he had put himself into a new frame which he had not formerly known, and lost the liberty of his single estate, brought the charge of wife, children and family upon himself, whereof before he was free: so is it with the corrupt part when it judges of that estate which God pulls her to. But if God match that fear with the sweetness of union and marriage to himself, and make his yoke easy, oh then! love maintains the soul in grace with sweet, and content. Beg then of the Lord, that thy pressure may not be remooved, till it have left the print of mercy behind it, and brought thee, so under grace's command, that thou mayest wholly be the Lords. Princes arrest their subjects, for some debts, fines, forfeits, or services due to themselves; which being paid, the party is at his own liberty. But the Lord doth not so: he arrests not a man, to bring him upon his knees, to wring from him some terms of homage; but to subdue the whole man, and the principle of the mind, will and frame to himself. Concur with this end of good, and prosper. But, if it be thus, the effects will show it: for then, 
Effects of change will show it.  not only the stoutness of the heart and the rebellion of it are held under by strong hand for a time; but, the subtlety thereof is truly turned to simplicity, the ease, sloth of it, into diligence; the indifferency of it, into earnestness, the wearisomeness of it into restlessness and diligence, the inconstancy of it into stableness, the acts and pangs of it into habits, and principles, the violence, into liberty and holy delight, to submit itself both to the way of believing, and the fruit of subjection and denial of itself, both in legal and evangelical respects. And so much for this doctrine, so far as the scope of it will bear. I might enter into further matter, both to discover the infinite tricks of a false heart, to nouzle itself in a corrupt estate: and the trials and ways, whereby the Lord sets such an heart at liberty; But I foresee, that the points following, will better occasion these things, and therefore, I only make this doctrine a preparative to them  
Now I proceed to the second doctrine out of these words. 
Doct. Whom God means to convert, them he first prevents by occasions, and means.  That Naaman comes and stands at the door of Elisha. And that is this, That whomsoever the Lord intends to bring home, and convert to himself, he will order all means most sweetly and agreeingly, to that purpose. We see, Naaman and his retinue brought to the door of Elisha: But how? surely by the providence of the same God, who had purposed his conversion, he is brought to the means, to wait and expect the season of it. And all things (we see) fall out and concur aptly, to it. First Naaman is infected with a loathsome disease, that under the hope of curing that, he might make an errand to the Prophet, whom he had not else visited. Secondly, a maid must be taken and the Aramites must fight, and take her, place her with Naaman's wife; the maid must know, 
Passages of God's prevention in Naaman's case.  and be able to report of Elisha, to her mistress, Naaman must ascribe credit to her; and all these must concur that he might hearken after Elisha. Thirdly, letters must be eroneously sent to jehoram, that Elisha might thereby correct an error, and turn him to himself, which else had not been. And lastly, Naaman hearing of the Prophet, must forthwith repair unto him, and not expect till Elisha tend upon him, else he had miss of his cure. All these occurrents God most wisely orders and rules for the ends he intended: so that the one could not more be defeated then the other; if any one had failed, the effect might have ceased.  
The like may be said of the conversion of Onesimus, 
Proofs of the point. Epist. to Philem.  who had played the thief to his Master Philemon: God meant he should be converted by Paul's Ministry. Lo, how doth the Lord order the means unto it? He doth not instill falsehood and flight into him, but he order it: He overrules him in his journey, that he might not peak aside into this corner or that, but go to Paul, and lighting upon him, might by some direct and seasonable speech from him, be turned from his falsehood to God. So in the case of Cornelius: 
Acts 10.  The Lord meant to settle him (being a good Proselyte) in the faith of the Lord Jesus. The instrument by whom, was Peter. How should he know of him, or where to come by him? The Lord in a vision intimates it to Cornelius, and he sends to Joppe to Simon. But Peter was armed with a mind to reject their errand, because he was a Jew, and Cornelius a Gentile. True: But, immediately before their coming, the Lord rectifies Peter, and frames him to go by a vision of all crawling vermin in a clean sheet, which Peter was bidden to eat: and, refusing to do so, was commanded not to esteem that unclean, which the Lord had made clean. No sooner is Peter rectified, but they knock: and he is prepared to go with them, cometh, finds all ready, and converts Cornelius. To conclude, thus it is with the Eunuch of Candace: He passing by that way, 
Acts 8.  where Philip preached, the Spirit prompts him to join himself to that Chariot. When he comes, he finds him reading in Esay a piece of a Prophecy, cap. 53. concerning Christ's generation: and, not knowing the sense, asks Philip; who takes occasion thereby to open to him the whole mystery of Christ, and convinces him of the truth, whereupon he is converted. I heap up no more examples. Read the passages of Acts 9 
Acts 9  in Saul.  
Reasons. 1 There be many reasons of the point. 1. As the Lord is the first mover of the vast frame of this world, and the main changes of whole States, Churches and Kingdoms, their stableness and prosperity, their decay and ruin, the great affairs of war, peace, and government: so especially, he sits at the stern of his Church. If he mean to punish it, he acts and animates the ways to bring it to pass, and the instruments of his wrath. Though the King of Ashur, 
Read Esay 10.7.  meant no other but to spoil and make wreck, yet God used him only as his rod of vengeance. And, as he meant to scatter those ten Tribes for their horrible idolatry: 
1 King. 12.13  so he order the whole frame of premises tending thereto: He divides the Kingdoms of Rehoboam and jeroboam. He suffers that snare of Division to cut off the ten Tribes from Juda, and her worship, Temple and sacrifices: To devise an idolatrous worship of Calves. He plague's them with a succession of 3 or 4 cursed families and their offspring, jeroboam, Baasha, Omri, jehu: and, after them, left them to a most desperate government of Usurpers, Shallum and the rest, till the whole nation was carried away into perpetual Captivity. And, when it pleased him to redeem his Church, he also acted the spirits of those instruments of deliverance, as, after the 70 year's Captivity, 
2 Chr. 36.22. Ezra 1.2. Ezra 6.6.  he stirred up the spirit of Darius, Assuerus, Cyrus, and others, to begin and perfect his project. Nay, not only so, but, there is no act concerning the welfare of his, but he order it. He foreseeing the family of jacob must (else) perish for food, long before lays to prevent it, in the antecedents of it: 
Gen. 35.5. & 25. & Gen. 45.7. Gen. 41.14.  Suffers joseph to dream an odious dream, his brethren to sell him to Putiphar, his wife to attempt, accuse, and imprison him, the two prisoners to propound their dreams, and receive satisfaction, Pharaoh in the distress of his spirit to hear of him in that respect, to consult with, and resolve himself by him, to promote him to be chief in the Kingdom under him, causes joseph to prepare and store up corn, and so relieves jacob and his sons. All this whole frame he himself confesses to be from God; you (saith he) intended evil to me, but the Lord intended greater things, even to preserve the lives of his Church. That great work of Redemption by the Lord Jesus had one main passage in it, 
Luke 2.1.  That Christ must be borne at Bethlehem. Marry was now big, and dwelled at Nazaret. But, the Lord causes Augustus Caesar, to tax all the world, and to command all the Jews to repair to the City of their nativity and family. This charge being exact, poor Mary must carry her big body thither: and, there travail of Christ. Nothing could hinder. Saul must be the King, whom in wrath, God appoints over discontented Israel: To this end, the Asses must go astray, he must seek them, be in a straight, go to Samuel, and he warned of God, must meet him, 
1 Sam 9.2. & 19  there Saul receives the message, and is anointed. Now mark, the reason: If the Lord be thus in all those events which concern his Church in the general, and the external only, how much more shall he appear, to be active in the most excellent part of all other, viz. his drawing home all such to himself as belong to his Election? Surely as the act is the most eminent piece of all other Providence, so God his activeness, and powerful concurrence thereto, (in swaying all premises to infer the conclusion of his Purpose) must be most eminently seen in that above all others.  
Secondly, if the effecting of the substance of their conversion whom Reason 2 he hath elected, must flow from his grace and power, then much more the accommodating of all such antecedents as conduce thereto, must be from his direction. But so it is, the substance of the means is from him, he calls home all whom he hath elected, Rom. 8. The enlightening of them by the word, the humbling, the breaking of heart, the persuading of them to believe is from him. How much more the ordering and preparing of circumstances, according of occasions, accidents, times, persons, and the like, must also be ascribed to his most divine dispensation?  
Thirdly, if the Lord should leave his own ends at random, to be ordered Reason 3 by the will and arbitrement of instruments occasions, left to their own pleasure and choice: then should the infallible purpose of God, hang upon the mutable and casual actions of such instruments, and the rash concourse of liveless occasions, which cannot act or bring together themselves, to produce any such effect. And by consequent such effects should fail. Which because it is impossible, therefore of necessity must both be subject to the overruling power of the Purposer: determining some, and conjoining others, wills I mean of men, or accidental occasions, to the infallible effecting of the conversion of such as he hath chosen.  
Fourthly, we know, the end being once set down in the mind, ordereth Reason 4 and directeth the whole frame of those things which make toward it: if a man have propounded to himself a purpose to marry, to build, to travel: the Idea of these ends still enliveth the observation of all occasions, and opportunities, which a man meets with, and draweth all, to the attainment of such ends. Where such ends are not proposed, the mind is quiet, and ordereth no occasions tending that way. Thus it is with the Lord: The end once being determined, that stirreth, and ordereth his wisdom and providence, to forelay all means, which tend thereto; I mean the conversion of the poor soul. I do not make Gods and man's intentions like, in all points, but illustrate the one by the other. The difference between them is large: for first, men's ends are before their enterprises, and they are successive also, here one mean offers itself to promote their end, there another. Not so in the Lord, who perfectly and at once (though orderly) doth both determine his ends, and contrive his means, 
God's forefight & man's differ much.  and beholds the effecting of the one in the other, necessarily and unfallibly: Gods means never fail him in his projects, whereas man for lack of sufficient forecast and provision, is disappointed fare oftener than he succeeds. Men may so concur to their own ends, in their preparations, as to use sinful instruments sinfully, partaking with them in their evils: But the Lord, although he oft use sinful occasions and accidents, and instruments to compass his ends, yet he concurres not to their sin, but only disposeth and over-ruleth it to good: As the Lord used jeroboam and Iehu's ambitious desires to effect the overthrow of the houses of Rehoboam and Ahab. 
1 Kings 13. Acts 9.1.  So he used the sin of Saul to be an occasion of his deeper humiliation; 
Acts 2.39. Acts 18.  and the sin of the Jews, Acts 2. who murdered the Lord of life, to prick and break their hearts the more easily by Peter's Sermon. So the Jailor's desperateness, cruelty and rage against the Apostles, to convince him the more, deeply convincing him afterwards. So much for reasons.  
Quest. But here a question may be asked, In what sort the Lord may be said to act, and accord all means which may serve to compass his end in this kind?  
Answ. I answer: It is hard to set down the variety of ways by which the Lord worketh: yet some few of the most usual I may mention. First and especially this: 

God's preventions wherein they stand, and in what particulars.  
The first branch.  
God overrules, diverts our intents to serve his.   That the Lord overrules, and diverts, and altars the intentions of men, that whenas they intent one thing, he intends another, either crossing their own, to effect his, or wrapping in theirs within his own, as most prevailing and chief. Thus did the Lord here in Naaman's case. He dreamt of nothing less than any cure of soul: yet the Lord intends it as chief, and casts him in the other as an overplus. Thus Paul discoursing of his conversion to Agrippa, Acts 26. 
Acts 26.  tells him he was going like a Pursuivant with a Bouget of Letters to Damascus, to apprehend the Saints there: But the Lord (who had separated him to a fare other end, even to be a chosen vessel of grace, and an Apostle to carry his Name to the Gentiles) cast him down from his Palfrey, smote him to the ground, and amazed him, till he had throughly subdued him under his own will and government. Herein showing himself to be as Paul, Eph. 3. 
Epes. 3.15.  calls him, the Father of all the families of the Earth. For as the Master of a family overrules his servants will and business; and, when he intends one work in an ordinary course of service, his Master hath some other business of greater consequence to send him about, and so the servant is acted by his master to forbear the one, and dispatch the other; so is it here in the great work of salvation. Many a man useth to make an ordinary work of going to a place where the Word is preached: he aims at business, or company, or novelties, or perhaps cavilling at the Minister: The Lord aims at fetching him within his net, that he may divert his purpose, and draw him to conversion. Not only as Esay saith Cap. 65.1. The Lord is found of such as sought him not: that is prevents the thoughts which were roving helward, worldward, and sinward, 
Job 33. Esay 65.1.  to think of matters of greater consequence, even heaven and happiness: But (which is more) when they perhaps purposed to cross with God (as Paul did) the Lords intents overrule man's, and turn him the way which himself intends. As old Eli, overrules samuel's feelinesse, and saith, if he call again, say, speak, for thy servant heareth.  
Secondly, the Lord where he means to convert, will mightily overpower the soul from stumbling at such discouragements, 
Overpowers the soul from stumbling at discouragements.  and obstacles Branch. 2 that stand in the way. This argues God specially present, and to have a finger in the work. When another shall be a devil to himself, to dissuade himself from God by casting the difficulties, alleging farms, oxen and wife to hold him off: and, by framing to himself many Lions in the way, so that if he goes, yet it is as a Bear to the stake, to hear the word, if he hears once, he neglects oft: lo, when God stirs his heart, he shall feel such a strong, perpetual mover within him; that these are nothing, with him, he beats them off as flies, he feels such a fire of purpose, and bend in his heart, to seek after God, as if he thought, some pearl were there to be had: he cannot find in his heart, to leave off hearing, praying, musing, questioning, and using all helps, which are in his power, till he have felt the work of them, in himself. Naaman here had his dismaiments: yet the Lord by a secret hand of his own, held him on, assuaged his rage, and set his servants on work, 
Gal. 1.17 Act. 9  till he had effected the cure. When the Lord had Paul on the hook once, he suffered him not to slug out the work, till he had finished it. Act. 9  
Thirdly, the Lord disposes of all outward occasions, 
He disposes of all outward occasions, both removing them which let, and framing them which help.  which lead to Branch. 3 his ends and both remooves the opposites, and accomodates, unites and chains together the means, that the end be not frustrated. Notable is that I noted Act. 10. of Peter, who was no way like to go with the servants to Cornelius, as being an heathen: what doth the Lord? works Peter's heart from that objection, and so from unwillingness: nay, more, he doth make the one privy to the others want, and, as in a vision, Paul saw Ananias coming toward him, to open his eyes, so on the other side Ananias in a vision, is informed of Paul's praying, and waiting upon the Lord for remedy. God brings both together, and suits the one with willingness to be helped, and the other with readiness to help: & so, they were mutually fitted to do and receive good, each to, and from other. So in Paul's case when he was to go to Ananias, how unwilling was he to be the instrument of settling & satisfying him? Therefore the Lord steps in, and remooves that let, and tells him, he is a special man for his own use.  
So oftimes when parents, friends, Minister himself are discouragements to a poor novice; how doth the Lord (foreseeing such a blur) turn the eyes of Crocodiles, to Doves eyes, alleniate, and draw the hearts of fathers to the children? what fair way doth he open? Again, how doth the Lord dispose of such requisite circumstances as concur to the ends, without which, it could not have been effected? Sometime by bringing a man into such a place, or Town, where a faithful Ministry resideth, sometimes into some such family, where the name of God is called upon faithfully, sometime preparing for a man such a dwelling as is compassed about with good neighbours, whose example and help may be a loadstone unto him, 
John 4.  as the woman of Samaria (being herself first drawn from her scoffing to believing) drew all her kindred: So oftentimes the Lord by shaking one main Pillar-stone in an house, causes many little stones to rattle down after. So many a young Scholar by a godly Tutor, many a young youth or maid by a religious Master or Mistress, many an ignorant novice, by marrying a good wife or husband, and, into a godly family, grows to be religious. All these are gracious preventions. And from the same preventing mercy it is, that the Chain and Coherence of the means, one after another, is so united and so continued by the Lord, that whereas the breaking off of any one, might split and mar the frame; the Lord holds all together, for the effecting thereof. As here, except all the four premises had held, Naaman might have been easily defeated of his issue. But the Lord suffers no one link of the chain to break.  
Fourthly, the Lord most aptly and fitly accommodates all circumstances Branch. 4 by his providence, to consort and combine to such ends: disposing of apt condition, 
Accommodates' all circumstances fitly to the end.  age, season, person, place and other opportunities. If Naaman (being so great) had not been made little by the condition of a leper, could he have stooped so low as the Prophet? All are not so fit to be dealt with, by every instrument: some, more are drawn by a still and softly voice, others by the thundering of terror: the Lord suits meet persons to meet objects, that so the work might go forward. Not always the same person, is apt to be wrought upon, by all occasions: As when the mind is filled with business, all that is spoken, is as it were spoken in a man's cast. 
Luke 10.40.  Martha, being cumbered with much serving, was as a full vessel, for the time, all which had been put into her had run over: Therefore Mary, whose mind was free and empty, was fit to sit at Christ's feet, and profit. All places are not alike, to all sorts: While children live under their Parent's wing, at ease and liberty, they mind nothing, that good is: perhaps, being abroad; and being put to it, marked, and noted in their conversation and behaviour, seeing that the world is hard, and living under strict government; they begin to look about them, and to digest those counsels, which they have long been taught. Every age is not so capable: when years have hardened a man in his evil course, he is fare worse to be wrought upon; then in his younger time, having less experience of evil. So that the Lord takes men in the fittest season, in youth, and prevents the unfittest, and so for all other circumstances.  
Fifthly, the Lord mercifully stops and prevents such accidents, as (if Branch. 5 they took effect) would be like to hinder the work of his providence. 
Prevents such evils, as might hinder his ends.  Thus, the Lord prevents an ill marriage, an unapt yoke-fellow, when, as yet there was far more likelihood that way, than any other. Yet the Lord crosses and defeats it, so that it shall not take effect: so also he stops and cuts off some such companion by death, either friend, or husband, or wife, or the like, whose example or counsel, might possibly have hindered the good of the other party. 
1 Sam. 25.  Abigail being freed from Nabal, was at liberty for David: and so, many a well-minded child, overruled by a cross and peevish father or mother, when God removes that tye, is at more liberty to enjoy the means, and to profit. So that, the Lord when he intends any thing, doth always remove out of his way the lets which might hinder his work.  
Lastly and especially, the Lord doth put life, success and blessing into Branch. 6 all such courses, and means, from first to last, 
Puts life and success into all occurrences.  as are offered by his providence, that they shall take effect, and leave the impression of grace behind them. Because God meant well to the Prodigal, he so ordered the matter, that even contraries seemed to work together for the best. 
God oft works by contraries. Luke 14.  If he had kept still with his father, ten to one he had been as the other brother. But even the misery which he felt, which might have been the next way to have made him desperate, and to have rushed himself upon vile courses, to his ruin: or caused him to have laid violent hands upon himself: yet, by God's dispensation, wrought him to an utter loathing of his bad ways, and himself: and, to an earnest desire to seek to his father for pardon. Much more then, doth the Lord bless other ways of sinners, which are less unlikely: as we see in Naaman here, no one passage befell him, but brought him one step nearer: and, when he had his own desire, that wrought in him such a brokenness of spirit, that he was thereby fitted to receive a better boon from God with more thankfulness. So that poor blind man, joh. 9 
John 9  (whom Christ purposed to save) although at his first cure of blindness, he was not converted: yet, the Lord was so effectual in his cure, so broke his heart by that love, that when he was most bitterly reproached and excommunicated for confessing him, yet he gave not in, nor shrank, but convinced them with shame, and put them to silence: and, when our Saviour had him upon that advantage, he meets him again in his strength, and by a few words, speaking to him, converted him. But these may serve.  
Now for use of the point, it is manifold. First, it is terror and admonition Use 1 to all brutish profane ones, and base hypocrites, 
Terror with admonition to such as are under no prevention, but always at one point.  who walk securely in their way, some neglecting all means, others using the most holy and effectual means in a mere formal manner: Both of them justly left at large by the Lord, to themselves, so that nothing works upon conscience: But, even as the Windmill, turning in her round every way, yet stir not out of their place: so is it with them after ten, twenty years, they are where they were the first day, no step nearer God, but many further off. For why? alas! they are fare from acknowledging any preventing grace of God in their course: They know no other means, but to go to Church, and present themselves among others in the place, and so home again: As for a providence to prevent them, to bow and sway their hearts to any tenderness and towardliness, to see themselves drawn by God, to know themselves, to see into their nature, to abhor it, and embrace all opportunities for their own spiritual furtherance to salvation, they are fare from it: And as they live, so they die: And, if the Lord at any time do scare their conscience, or move them to any better thoughts of their ways: yet alas! they have no intimation from God, of any mercy therein, are soon weary of them, they vanish as they came: And, when they look bacl into their course past, their youth, education, company, marriage, dwelling, Ministry, or the like, alas! they cannot speak of any moving of heart, stopping their lewd course: still they are in their thoroughfare, hear like blocks, are weary of good company, eat all opportunities of good (for fear of being better) glad when they can wash off good duties, and wind themselves out of all occasions for heaven! Alas! poor wretches! ye shall not need put off with one hand, that mercy which you cannot pull on with both: It must be singular grace which must prevent you, if ever you come to good: But to go against the edge of providence, thinking yourselves happiest when ye are out of the element of it, is fearful? Doth it not sting you, that you have felt so little of God's prevention, in all your ways? So many of your years, time, acquaintance, not only stirred, but converted to God since your beginning, and you still as sapless and senseless as ever? Doth it not disquiet you to see, all is too little for your ease, will, world, lusts and vanities? What? have ye no sighs, nor sobs in your dreams, and upon your beds, how it shall far with you in the day of wrath; and that there will be bitterness in the end? 
2 Sam. 2.  What (I pray you) is more miserable then to live without God in the world? And who live so, but such as feel not one pull by the ear, one knock at the door of your hearts; or if they do, forget and shake it off with as little savour or regard as pigs tread upon pearls! Alas! if he who is the author of the Scriptures, of Ministry, of Sacraments, of long-suffering, of afflictions, hath never yet cast the least seed of light, or spark of heat into you, which should teach you to acknowledge these ordinances and administrations of his, and to tremble at them? Are you worse than Devils?  

Application of the terror by admonition.  Therefore I pray you consider of what I say; If the Lord raise not up the North wind to blow upon your spirits, to incline and persuade them, it will be long enough ere you of yourselves stir one inch off your own ground? If he altar not your intentions, sure it is you will intent small good to yourselves: but please yourselves in your drowsy, dead and senseless way, till ye go hence and be no more. Me thinks you should rouse up yourselves, and moan yourselves to the Lord, saying: Am I the only dry, barren wretch of all others, whom thy Spirit should never blow upon? whom no mercies, crosses, or government of thine should ever affect? I see O Lord, thy steps wheresoever they go, drop fatness! and thy fingers drop myrrh upon the handle of the door, 
Cant. 5.5.  where thou knockest! But I am still a barren, desolate creature, without any acquaintance with thee in thy ways! And for the second sort of such as have felt the Lord coming toward them in sundry ways, and that he hath not left them without witness, but by his Word, his works, by death of wife, or husband, or by good company, or loss of children, estate, name: many privy and secret warnings of their conscience, hath checked them, or offered them many means of good, and drawn their hearts thereby, but they have shaken them off as a dog doth a blow on the head. That sometime in such houses and places as they have dwelled in, sometimes in hearing some searching Sermons, or by the offer of Christian yokefellowes, or by other occasions, 
Such as God hath prevented beware of dallying.  the Lord hath solicited them earnestly to turn and repent: howbeit, it is with them as with Israel in the wilderness, whose carcases were scattered therein, they have tempted him, & seen his works, but to no purpose, for the Lord is vexed with them for their stubbornness, and their hard and rebellious hearts, which will not know God, nor come in: Oh! beware lest this patience of God, which should have drawn you to repentance, do not harden your hearts to utter destruction! To both sorts, I say this, Know it, if those whom the Lord means to save, he will be always busy about them, to accommodate all things to their calling and conversion: what a woeful case are they in who have (all their lives long) either seen no finger of his, in meaning them good, or else escaped his fingers most subtly, and slily, as fast as he hath pursued them? Doubtless for aught can appear, the Lord means them no good: if they had been sheep belonging to his fold, he would never have suffered them to err, and lose themselves so deeply in their lusts, but he would have recalled them. But his not suffering the breath of his spirit one whit to stir in them, doubtless he means they shall nuzzle up themselves in a dead, senseless estate unto perdition! Oh! what beds of ease do you lie upon, that you should take one night's rest, two nights, till you find yourselves out of this misery?  
Secondly, this should teach us to adore this great God, and only wise, Use 2 and that because he hath the key not of the womb only, and deeps, 
Instruction. Adore the wisdom and love of God in his preventing grace. Jerem. 10.23.  clouds and the grave: but of the hearts of the sons of men: He only can order their courses, ways and intentions, to their own greatest good, and his glory. It is not in man to order his own way: the heart and purposes of men are their own, but the dispositions thereof are from the Lord: as the issues, so the preparations to life, and death, are in his hand. It is no privilege of a Prince over his subjects, nor of a parent over his children, nor of husband over wife: They have authority to overrule the bodies, the outward behaviour and duties of such as are under them. But for the secret overswaying of intentions, and turning them from their own to his way, it is only the Lords prerogative. It is with man's intentions, as with the body of a man in a ship who walks upon the hatches from East to West: Yet the motion of the ship being contrary, carries the man the way of her own motion nevertheless. This should therefore breed in us singular reverence of God, and provoke us to magnify him, both with our praises, and with our prayers. With our praises first: 
By praises.  As the Church in the Psalm having professed that she had seen go of God, both towards their fathers and themselves, 
Psal. 68 24. Deut. 8.  in wilderness and Canaan, that he might humble and try all in their heart; subjoins presently, The men singers that go before, and the women singers after, 
Psal. 123.1.  and praise the Lord. If the Lord had not been on my side (shouldest thou say) in disposing every way for my conversion, I had never been brought home. But I see that it was the finger of God, that when I had run myself into desperate company, forsaken the counsel of all friends, & shaped a course to myself, perhaps to spend my patrimony riotously: perhaps to haunt harlots and lewd companions: or to travel beyond sea in an humour of discontent to seek my fortunes, or to seek the world, and implod myself in the dirt and dunghill of covetousness, or to m●●ch myself resolutely with one whom I fancied, only for her out-sid●●ay●●g, Give me her, for she pleases me well: then did the Lord provide better for me then I deserved, turn mine intentions quite off, & divert them to serious thoughts of mine estate, prepare a good wife, a peaceable life in marriage, good friends, good Ministry, and turn me from the pit. I sought a good frame in a blind corner, under an Idol, the Lord took him away, sent a better, and took me napping in my hole and brought me home to himself. 
Job 33.  No good soul that hath tasted these preventions of God, can be silent: 
Sundry passages of preventing providence.  one praises God that living in a desolate profane corner of the Country in the practice of drunkenness and lewdness; the Lord sent a friend by providence to the house where he dwelled, who by his sober caniage and report of the fruit of the Gospel in other parts, broke me off from my sinful life, bred a zeal after God & good means: by which I was haled out of my dungeon, to live under the Ministry in Goshen, where I was convinced by the light of truth, and converted to God. Another comes in and saith, O Lord! if I had rushed upon such a match, lighted upon such a Ministry, I had been quite lost: thou plantedst me better: As Psal. 80. the Church blesses God for pulling her from Egypt where she grew as a lily among thorns, into a better soil. So should we, adore Gods preventing us, accommodating and suiting occasions, crossing lets, giving strength to the means, and overruling purposes: as no doubt the woman John 4. going to her kinsfolk, and saying, Come, see a man who hath told me all: magnified mercy, which finding her in a cursed, scornful and profane way, stopped her, and changed her heart. Paul (to be sure did so: 1 Tim. 1.17. having showed how God found him a persecutor, blasphemer, and wronger of innocents': yet abounded in mercy, and called him home: Oh! he cannot wonder enough at it, tells it out to others, and himself concludes, Now to the immortal, invisible, olny wise God to sway all to his ends) be all honour for ever! yea and we should never cease to call upon ours, aswell as ourselves to do it: when I sent thee forth (my child) as jacob to Laban: the Lord did order thy journey for the best: defeated thee of that thou wouldst, and diverted thee to that which was fare safer and better for thee! Dost thou not see how he leaves others to themselves? doth not prevent them with any softness and tenderness, provides not well, suffers them to run wild, and to tyre themselves in their own vanities! Thus good Naomi perceiving that God had heard her prayers for poor Ruth a stranger, 
Ruth 3.  to rivet her into the Church and make her the mother of David's grandfather: provokes her to wonder, saying, who art thou my daughter? And hearing her to entitle God to the work, she confirms her to trust God for afterward.  
Branch. 2 And secondly it should stir up in us prayer for ourselves and others, that the good hand of our God may always attend and overrule our intentions and ways for good. 
Our prayers should succeed our praises. Gen. 24.12.  Eliezer believing the Lord to be such a wise and powerful disposer, fell to prayer, that when Rebecca should come out to draw water for the cattles and for himself, the Lord would prevent her with such thoughts as might promote and succeed his enterprise. So should we, in our journeys, travails, attempts of weight, changes of our estate going to the congregation, meeting good company: beseech him that his good ha●d might appear in all these, and through all the occasions of the day; for the furthering and not dismaying us in our holy course. 
See Job 1. end.  Yea even for others we should earnestly beg, and say, Oh Lord! this day my husband goeth to such a Sermon: Thou knowest he looks at nothing save his own ends, rests upon his smooth civil bottom, that he is no gross person: his worldly wit, ease and pleasure are the wheels to carry him on: Oh Lord! oft have I begged mercy for him to open his heart and change him: Now prevent him Lord, let thy Minister be in his bosom, convince him, lay some block of thine to stop him, 
Ezek. 14.3.  remove the stumbling block of his own iniquity: send him home more humble than he went, though thy spirit blow never so weakly, yet let it blow, and by little and little bring him home: Let me be no let to him, and thy work. My unquiet heart is ready to discontent myself, (and so the husbands to the wife) when I see matters go amiss, and so give way to passions, unkind and unsavoury words: But alas! The work is thy prevention: So for others: Lord when I send forth my children to the University, or to service, I hope all shall be well: They shall meet thy good hand to prosper them, they shall be brought nearer to thee in knowledge, and thou wilt bless studies, tutor, company to bring them to better pass: But all is in thee, I have hitherto been too confident, they have miscarried, and stumbled at base examples: Lord, now at last prevent them for good, 
Gen. 43.13.14.  and lay such hold upon them, that they may not slip. jacob sending his son Benjamin to Egypt (little thinking what God intended) yet entreated God to bless them, and to send his Angel before them: and to give them favour in the sight of the man. The Lord heard him in that, and added a further blessing: for he so hampered them by josephs' wise austerity and policy, that their conscience began to check them for their selling him: and so by degrees, their sin coming to light, they could cry out, God had found them all out in their baseness: Some of them incestuous as Reuben and juda, others murderers, as Simon and Levi: and the rest like them: 
Cap. 45.  but in likelihood this became the first step to their reclaiming. Oh! so should we beg, Lord we send them out into the wide world, or, we are to go to our long home and leave them behind, among Lions, Bears, and Wolves and Foxes. Lord let them find favour with thy Majesty, let thy good hand go but with them: All pray for wealth and prosperity for their children: 
Psal. 4.6.7.  But Lord show them thy countenance, and that they are of thine Elect, and therefore within thy Covenant, wheresoever they become, prevent them with grace, let thy Ministers and people love them, let all turn to their good, their services, their dwellings, trade, marriages, Ministry: and let them see that none can find out any thing after thee, that thou art in all, because things could not have any way framed better for them, than they shall find. Stop all lets, and cross either from within, their proud vain hearts; or from without, Satan his subtlety, and the baits or snares of this world!  
Add so both these: 
It should breed humiliation in our hearts.  It should hold us in an holy awe and reverence of God, and teach us to set his Crown upon his head, when we see, 'tis not all our counsels, Ministry (be it never so powerful) education, thought and care which can prevent our own hearts, or the hearts of ours, or others who belong to us, with any goodness: we may pray, and commend them to God as Isaac and Rebecca did jacob in that sad pilgrimage of his to Padan: The Lord it must be who must succeed him, 
Gen. 28.1.2.3.  who must encourage him at Luz, and set forward his journey with prospering: So that this should abase us in all best attempts. Solomon could not (with all his wisdom) foretell whether a fool or a wise man should inherit all his travails. I confess it ought to stay us from discontent, 
Eccle. 2.19.  if God have not heard us for our children, but suffered them to run riot, if we have (as job) jealously offered sacrifice for them, and commended them to the good hand of God: but all this will not exempt us from grief when we see them scapethrifts and unhappy ones, when we do not commend them to the word of his grace, we may thank ourselves if they thrive not: yet, in our best and most solicitous desires, we must not rest satisfied in our endeavours, but still humbly tremble under the power of that God, whose prerogative it is to prevent them with mercy, to accommodate all occasions, to stop all obstacles, and to succeed all helps for their good. Oh! the woeful ruin of thousands who have been children of the choicest prayers, tears, cost and care, should teach us to lie low before the Lord in this case. Monica was so careful for her son Augustine, that Ambrose told her, the son of such prayers could not perish: and as it fell out, he was a true Prophet, for never had any man greater and stranger preventions, as may easily be seen● in that life of his (written by his Deacon to excellent good purpose) as the lives of many other Worthies both ancient and modern have been, for the setting forth of the blessed fruit of Gods preventing providence, both for the salvation of the parties, and unspeakable good of God's Church by the labours of such instruments. And for this use so much.  
Use 3 Thirdly, this point should be a great consolation to all such as have had experience of such mercy preventing them. 
Of Consolation.  It should comfort and Branch. 1 encourage them from all those doubtful distempers which arise up in their fearful minds, 
Experience of former prevention should encourage us for time to come.  that God will leave them in the midst of his work, unperfect and unfinished. It is a woeful unthankfulness in many, who having found God gracious to them and theirs beyond expectation, in preventing much evil, seasoning them betimes, even in their tender years, and stopping evil: That yet they dare not trust him forth on: especially if they perceive any staggering in themselves, or delaying of their desires, so that God proceeds not on with them and theirs, according to their hopes. 
Judg. 13.22.23.  But let them learn of a woman, Manoahs' wife, to correct their folly: who hearing her husband to fear least God would slay them: answered, no; for then God would never have freely discovered himself to them at all, touching a Son which should save Israel. Surely if those first free preventions, and gales of grace were so prised, and so thankfully entertained, and observed by us; we should not dare to give over God so easily for the finishing of his work. 
Dalliance with Gods first preventions, is the cause to change his course.  But it is commonly mens dalliance with the first grace of God, and his early preventions of us and ours, yea it is our presumption upon free mercy, as if it were pinned to our sleeves) which causes us to wind it about our fingers, and carry it lose about us (as a pearl in a lose pocket) and which causes the Lord to blast us, to change his first course with us, to suffer us to wax pearke, and saucy with him, and to venture upon such occasions, companies, and actions, as, at first, we durst not think of: And so the Lord frowns upon us, and changes our first motions, into cold qualms, and lose affections, and the base fruit of our presumption; to try whether his grace be precious or no, and whether we will forsake our fatness and sweetness of first beginnings, to exalt ourselves, our wits, conceits, and humours: and through embracing of lying vanities, forsake our mercy. If we do, let us know the Lord prevented us, rather to make our destruction inexcusable, then to convert us. But if it be otherwise, then let it appear in our extraordinary humiliation and tears, 
Jonah 2.8.  repentance and recovery of our former works and affections: let not Satan stall us in our own mire of sin, nor oppress us with distrustful bondage and despondency of heart, to drive us to despair: let all our vanity be vain, and all our stolen waters bitter, our pride and newfound selfe-contents odious unto us, in comparison of former old compassions: let us be zealous, I say, and amend: rather than harden our hearts, so far, till the print of our first preventions, tenderness, fear, and conscience be quite worn out. This by the way, not impertinently.  
But to return; if there have been a level and even eye to walk according to our first Grace: let us not warp ungrounded fears out of unthankful distrust, to think like that wretch, 2 King. 3. God hath brought us to this point to forsake us, or (as t●●y said) to slay us in the wilderness. Read Jer. 2. and we see how the Lord speaks to such as cavilled against him: Oh! (saith he) I remember the love I made toward thee in the wilderness (a barren dry land) and the first love of thy youth, when thou wert dainty to me: and still I can beteame thee the same love, if thou wert not weary of it. A sweet place. Can God find in his heart to be so to Revolters, to Idolaters; such as had forsaken his fountain, and digged pits to themselves; and shall he not much more (poor soul of little faith) remember thee? Art thou of no more worth than so? Oh! the Lord remembers his first love still, its precious to him, he cannot forget it, and is it not so to thee? Put case his assisting and perfecting grace seems not in thine eye so proportional at the first? May there not be cause? Is it not to teach thee to clasp about the first, as the Ivy about the bow to suck out juice from it to support thee? Doubt not, but proceed: He that prevented thee first perhaps when thou soughtst him not, or soughtst him but formally; he will not fail thee now: he will stick to thee by his assisting grace also, uphold thee in thy zeal, means using, make the mystery of Christ more clear and evident, draw forth real desires, and hungers, esteems and diligence: yea he will not give thee over till he have also finished the work of conversion and effectual calling in thee by the work of faith: and by daily familiarising with thine heart by his promises, create the fruit of the lips which is peace, in thee. 
Isaih 57.17.  Only suffer not thyself to wax lazy, lose and dallying with him, to give him over thyself, and then lay the fault upon him: That he was very forward to lay the foundation, but was not able to finish his building. None but hypocrites dare bring in such verdicts; (rather slanders) upon God: 
Luke 14.30.  Be not thou the first.  
And again, it may be consolation in a second regard to all such: to Branch. 2 wit, that he who not being tied to them by promise, yet called them, 
of encouragement. Rom. 5.8.  will now much more stick to them having a promise to plead. Which I speak, because many forgetting the old mercies of God by a worldly unthankful, and estranged heart, make that part of their lives most sad which should be gladdest of all. And that, 
What to do when fear of our corruptions masters us?  by distrusting God for the mercy consequent upon their calling: They fear, that God will never, make them masters over some special corruptions of theirs, pride, world ease: nor increase any grace to any fullness, but only leave them to a poor pittance; nor yet uphold them in their outward wants and crosses of poverty or infamy, 
Deut. 32.13.14.  etc. by his all-sufficiency: nor rid them out of their straits by unreasonable men: nor recover them out of their revolts to their former integrity of course. To whom I answer: Do ye thus require the Lord, O ye unthankful people, scarce worth the name of people? Did the Lord give ye brass out of the stones, and silver out of his hidden treasures, mercy when ye looked for none, that ye should still distrust his promise? If when ye were strangers, yet he so prevented ye to make ye children, shall he forsake ye being now in covenant? Did he kill the old Serpent, and Leviathan, and shall he suffer her spawn to destroy ye? Did he remove the guilt of sin from destroying you, and shall he leave the venom of it to be a goad in your side, and a prick in your eyes, to make your life desolate? No, not except ye forsake the promise, looking that God shoul● drop mercy still out of clouds, and prevent you as at first, without any believing of yours! No: he now puts ye to it, to work out your own salvation with fear, & having his precious promises, 
2 Cor. 7.1.2.  labour to perfect your sanctification: To take his Sword, Helmet and Breastplate, and fight the holy war of God against yourselves, 
Judg. 3.2.  and all enemies, and not to look that the Egyptians should still be drowned, while you look on. While ye were children, ye did as such: but being men, the Lord looks his stock should grow, and be put to occupying, and that ye should be settled and rooted therein. As for outward blessings, 
Esay 25.  hath God made you a feast in the mountains, and will he deny ye it in the valleys? 
Luk. 12.23.24  Will he so  the Lilies, that labour not nor spin, and shall he leave you to shift for yourselves, who (next to the kingdom) serve his providence for a meet portion here? 
Matth. 6.32.  shall he not cast in these things without sin or sorrow? Did he prevent your souls from perdition, and shall he not prevent want from your bodies? Doth he so  the herb and flowers of the field, which to morrow are cast into the Oven: and shall he not doath, feed and provide for you in this world, 
2 Pet. 1.  for whom he hath provided a crown hereafter (as Peter saith) immortal and not fading? To conclude, if he have overruled your intentions for his own glory and your own salvation, should ye fear lest any Devil, or instrument of his, should come between you and home? Say thou livest in dark times, in places where the wicked bear sway; 
Esay 63.  what then? As the Church Esay 63. cries, Thou wert merciful to us of old, Lord, what? are all thy bowels and rollings restrained Oh! deliver us still? Thou canst oversway their intentions by the same prevention, and turn them to the contrary aim! Their policies and devices against thee and thine, shall not prevail: thou canst scatter them thou, canst avert, convert or pervert them at thy pleasure: 
1 Sam. 23.27. 2 Sam. 17.7. Gem. 31.29. Acts 9.9.  Avert them as Saul from David: pervert, as Achitophel's against David: convert, as Paul from a persecutor. They shall say as Laban to jacob, It was in my power to do you hurt; but the God of your Fathers appeared unto me yester night and prevented me: 
Acts 12.3.  Herod, Acts 12. intended to bring out Peter to be slain after james: but the Lord had another purpose which overthrew his, as cobwebs swept down with a bosom. In a word, if God once declared his prevention of mercy toward us, Oh! let us not presume, yet let us honour him thus far by our experience, that still the same God will be at work for us in our particular course, to turn all to better than we could look for, 
Ruth 2. & 3.  as to poor Ruth when she went out to glean barley, the Lord found her out rest all her days: Oh! if once he have delighted in us, he still will rejoice to make us objects of like mercy, so that all shall see us to be his favourites, and long for our portion. And for this point, Sermon an Verse, thus much. Let us pray, etc.   

THE THIRD LECTURE Upon the tenth verse.  VERSE X. 
And Elisha sent a Messenger unto him, saying, Go wash seven times in jordan; and thy flesh shall come again to thee, and thou shalt be clean.  
VERS. 10. But Naaman was wroth, etc.  
THIS poor Pilgrim, and patiented Naaman, as ye have heard (beloved) hath stood some time at the Prophet's door, denying himself, and his esteem, 
Entry upon the substance of the miracle.  honour and favour with his Prince: he and his train submitting themselves, and standing at the courtesy of God and his Prophet for his cure. And, although we hear of no words, or suit coming from him, yet his very habit and standing, in the deep silence of it, speaketh and calleth aloud for the Prophet's help. And indeed, it had been hardhearted and unmerciful for Elisha (having himself sent for him to his house, when he was wildred) seeing how humble his suppliant is, to have let him to stand as a dumb pageant, without salutation. Courtesy and morals could not have denied him that favour: and much more that Spirit wherewith the Prophet was filled, a spirit of mildness, mercy, exorablenesse and easiness to be entreated of a petitioner so miserable, and coming so fare for help: must needs hearken to his request. This verse therefore shows us, what message Elisha sends him to the door. And now (at this third Sermon) wear passed the Antecedent occasions leading us to the Contents of the Cure: and are come to the chief substance of the story. Whereof to make a full Analyse all at once, because it would clog the hearers memory, therefore we think it here superfluous, only we will several the story into her branches, opening the first of them, here in our entrance upon it, but for the rest we will refer them to the threshold of their particular handle, that every thing may be more lively and better remembered. The whole story than hath these five distinct parts: The first Elisha his message sent to Naaman standing at his gate, and full of expectation, and that in this tenth verse. The second is Naaman's entertainment and construction of it, 
The general heads of the story, five.  and how it took with him, and that in the eleventh and twelfth verses. The third general is, the rejoinder of his poor servants upon their master's misconstruction of the message, and that contains their loyal and serious treaty and counsel of wiser interpretation, and for better carriage: that in the 13. verse: The fourth is the issue and happiness of all: the sweet conclusion of a sad entrance, and that is, that upon the overture and intimation of his servants (or rather of grace) he changes his former resolution to be gone, into an obedient submission to wash in Jordan. The fifth and last, the issue of his obedience: partly immediate, that he found the Prophet true, he was instantly cleansed, his flesh returning as a young child's: partly remote, and consequent upon it: in his return from Jordan to the Prophet's house, and making his respective acknowledgement: in his zealous and loving offer of recompense: in his earnest though weak devotion: in his firm & full resolution of future closing with God: in his tender and most sensible touch of heart for the sin which mainly pinched him: with request for advice about it for time to come: whereto the loving answer of the Prophet is annexed; Go in peace. These are the parts, First of the first, in this tenth verse.  

The first of the five generals. Branches of the tenth verse three.  There is no great difficulty in the words: That which is, may be resolved in the opening of the heads of doctrine arising out of them. And they are three in order: First, that Elisha sends a messenger, but comes not out in person to Naaman: that concerns the manner and way of Elisha his answering. The second concerns the matter of his answer, Go, and wash seven times in Jordan: A message still harping upon the former string tending to vindicate all the glory to God, by substituting of such a creature, as could steal no honour from God. The third issues from a question, That seeing God aimed at his own glory, to which end he would use still the creature in the cure: The answer to which is, the Lord having bound sure enough for himself and his own glory, in so poor a creature, and unlikely healer, as waters: doth yet in a sort provide for Naaman afterwards: viz. That whereas there was implied in this charge, a gracious promise that he should be healed, the Prophet would confirm his weak faith in the promise and unseen power of God, by the real sign of a thing to be seen and felt, even the waters of Jordan. This being shortly premised for distinctness of the point, let us open the first of them, and the ground of that which floweth thence.  
Elisha (we see) comes not himself, but sends his messenger. Why? I pray you. 
The first point in this. It was not pride or stateliness in Elisha to deny treaty with Naaman.  Was it for state, and surliness? No surely. That had been a very indirect means, to have cured pride, or self-love in Naaman: or to have drawn him out of himself to one above himself. Popish arrogancy, and Pharisaical pride of Ministers, thinking to hold men at a certain distance toward their greatness, recompenseth not, nor attains God's righteousness. That proud Prelate, and man of fin, who setteth up himself above all that is called God, and under a title of the Vicarship of Christ, plays the Antichrist: who hath magnified himself hitherto, and enlarged his territoties by an outward setting up himself with pomp in the eyes of a deluded multitude of superstitious fools: hath yet never won any honour in the souls and consciences of men, but rather made himself to stink in men's nostrils through his intolerable insolency. His treading upon Emperor's necks, kicking off their Crowns, 
Popish insolency of Clergy over God's people intolerable.  dethroning them by excommunication, forcing them to lackey him on horseback, and holding his stirrup: His making a real, essential difference of himself from other Bishops and Ministers: holding then at staff's end, dancing attendance upon his haughtiness (Holiness I should say) months, weeks, days and years, ere audience can be given: scorning the Laity as accursed. This pride, though it have kept up his Satanical tyranny through fear and terror in the hearts of Idolaters; yet hath made him and his doctrine, life and manners, execrably odious. For why? it is as contrary to Christ's humbleness, as the state of one mounted upon a Spanish Jennet, is contrary to the meanness of one riding on an Ass: and that by the confession even of some of his own strain. So that, when his Messenger Augustine came here first into England, in his name and pride, to subdue our Britain to Popish yoke: the poor Monks of Bangor summoned to appear to his presence, beholding the base pride of his seat, raised throne-wise above the ordinary seats of others: even by his Master's ear-marke he was smelled and discarded as a proud usurper, and no comer with an Apostles spirit.  
Which I speak not as if I would from hence raise any doctrine from a negative ground: 
No doctrines from negatives.  but lest the question should be resolved without some observation, this I would say to ourselves of the Clergy, 
By the way yet, some clearing of the doubt, and an hint of instruction.  that humbleness towards our people is the truest & surest preservative of our honour entire in their souls. State, and distance may set us up in the sense of some ignorant ones, who rather slavishly fear us, then love us (and yet even these, when they utter their thoughts, will give us their livery:) But as for those who know how to value a Minister of God in the name and for the work of a Prophet, nothing more honours a Preacher in their hearts, than his humility. I deny not, but there ought to be due respect of people to their Minister: but I deny that it is purchased by austerity and stateliness: And yet I do not allow a Minister to be hail fellow well met with each companion: nor, to avoid the extreme of stateliness with another extreme of commonness, complying with them in the Alehouse, bowlings, or boon-fellowships: to hang about their shop-windows, & mix himself with them in his paper-service at all turns, buy, bargains, wills, purchases (except in a pious and necessary way of Christian love.) But, by the authority of his labours, and the integrity of his life, to uphold that esteem which is meet for a dispenser or Christ: and, in this sense we ought to see that no man despise us. But yet, on the other side, 
Tit. 2.15.  we must not over-Lord it among them, to bring them under our girdles, 
1 Pet. 5.3.  and to boast ourselves as the best men in the town: for so shall we but out-shoot the Devil in his own bow, and show ourselves distrustful of God's providence, as if he were not able to bring forth our light, 
Psa. 37.5.6.  except we ourselves do it, by reflecting, our own shine and beams upon ourselves. No doubtless: we shall lose more in the Hundred then we gain in the Shire, and left our worth to be valued by others. 
A base proverb.  There is a base Proverbs, Thou shalt be so much esteemed by others, as thou esteemest thyself. But it holds only in the Devil's dominion. As for God (who resists the proud, but gives grace to the humble) the weapons of his warfare are not carnal, 
1 Pet. 5.5.  but spiritual, casting down strong holds, and all high thoughts to the obedience of Christ, 
2 Cor. 10.4.  and most of all in ourselves, who are his Standard-bearers. But I must recall myself from this negative digression.  

Why Elisha comes not forth to Naaman.  Well then, if it were not pride and stateliness in the Prophet, what cause was there why he should send to Naaman, rather than come forth himself? Was he not expected? and, might he not fear some aspersion to his person, God, and Religion, by his aloofnesse? Surely, by the way, these things ought much to curb our base passions! Bishop Hooper, that famous Martyr of Christ, and man of tender conscience, being of somewhat a more retired & private spirit and carriage then usual, did cause some Christian men and women, who honoured his integrity, and sought advice from him: to wonder, and to stumble at his austerity. A defect which he could not easily amend in himself. But it cost him sorrow afterward, as some of his letters witness, that he should grieve any good heart by such an offensive carriage. Those letters are also extant, wherein reverend Ridley craves pardon of his dear fellow-Martyrs Bradford and Sanders for his unbrotherlike passages in some cases: a time there will be, in which every one that fears God, will mourn for the least misdemeanour in this kind. God's glory is precious, and his people's souls cost dear. They must not be offended for our humours, or trifles: better a millstone were hanged about our necks, and we cast with it into the sea, then to offend one little one. This by the way.  

Ministers must be tender of God's glory, and jealous of offence by their carriage.  I answer, there had been in this case of Elisha some fear of this, I mean of offence, if God had not discharged him from it by a Supersedeas to his ordinary charge: but having a warrant for it, he might trust God the better for preventing of hurt. As the Prophets were extraordinary persons, so the most of their actions bore a special reference towards God, not themselves: And, so it was here: Elisha was a man familiar enough in his own case, as appears in his homely and courteous carriage towards the woman that set him up a Table, 
2 Kin. 4.12.13.  Stool and Candlestick in his Chamber. This was no great state (nothing near naaman's) yet thankfully accepted. But there is a season for all things: to be familiar with a poor Tradesman, 
Eccle. 2.3.2.  and to be strange to a Prince, both lawful. Now the Lords work was in doing, and Elisha might not procure to himself the note of courtesy, by breaking a command; as that Prophet (who to avoid discourtesy) went bacl to eat with the old Prophet, 
1 King. 13.19.  and lost his life. When God discharges us by a closer-command, its folly to affect the name of unseasonable obeying.  
And by the way, it is no small error in men to interpret Scriptures according to the letter, without respect had to the scope, and circumstances proper to the text. 
The Letter of the Scripture not to be wrested against the sense for men's humours.  As the Papists, who by this means, snatch extraordinary facts of Moses and Christ's fasting Matth. 4. Ebuds killing Eglon, Judg. 4. Elijah's affronting Ahab 1 King. 20.21. or the like, to such ends of their own, as, not God, but themselves are the authors of. Not the fact of burning the Passeover relics, Exod 12. and of robbing the Egyptians: but the warrant of God overruling ordinary cases, for special ends of his own must be regarded. Now I say, the Lord had another end in withdrawing Elisha from going forth. For why? He saw he was more carnally addicted to the Prophet than he ought: 
More specially of the cause.  he came full of carnal esteem of him, as a man of great power to work miracles: 
1. To prevent carn●ll esteem of his person: and the outward cure.  He looked also at the outward cure: full he was of himself and his carnal hopes, who but Elisha with him, as a great Physician with a patiented, for hope of cure: This, together with a confidence, he had of his own sufficiency to give him full content for his pains, as if he had gone to an ordinary man, and looked to take and pay: did wholly eclipse the honour of God, who will not give his glory to another. The Lord loved Elisha well, and his reputation, as we see Cap. 2. yet not so well as to part with his own, 
2 King. 2.5.6. Esay 42.5.6.  for his sake. If God had intended only a bodily cure, it had been enough to have come out and laid on hand upon the leprosy, and so, an end. But the Lord who had a further scope, even to acquaint Naaman with himself, 
2. To cast out his own spirit.  his power, love and mercy in healing his soul also: saw, that this could not be effected without fetching a further compass: viz. by casting out the aim at bodily cure alone: the confidence upon a Prophet's skill, 
3. And to raise up his spirit to God.  the admiration of a man's person, the fullness of Naaman's carnal hopes: all these justled aside, the glory of God, and the preparation of Naaman's heart to entertain the gift with a due respect to the giver: And therefore, the Lord thinks it best to suspend Naaman a while longer, and to train him by degrees to a more spiritual heart in embracing such a double mercy. Tne Lord strives with his spirit, as Gen. 6.2. to drive out of it that same carnal savour, hope & content wherewith he had filled himself, having heard that the Prophet could heal him. As for spiritual cure he felt no disease, nor knew any remedy of it: But, the Lord meant it, and therefore meant that Naaman should in the mean season be secretly prepared for it. As our saviour told Peter, what I do now, 
John 13.7.  thou knowest not, but hereafter thou shalt. The Lord therefore by this crossing his hopes, doth desire to let in a further light into his mind, than yet he had: That he might consider, that he was not now come to an ordinary person; to heal his body: but to the Lord, and his Prophet, to work a divine cure: here therefore, he must look up to God, stand to his courtesy, adore his power, love, goodness and mercy: here is no marquet for money to bear mastery, all must come from mere goodness: and that, not from a Prophet, but from the Lord working by him. Now therefore having to do with him, let his carnal savour, and erroneous conceits lie by, let him empty himself of a worldly heart, and get an heavenly, as having only to do with God and not man.  
The ground affords many sweet meditations: I will briefly touch upon two or three, and so proceed. Thy first is this, All the course which God takes in bringing home the soul to God is (in a word) but this one, to subdue the carnality and unsavouriness of the heart, 
God's way in converting any is chief to subdue carnal savour.  and the blindness and error of the mind, to the obedience of Christ. From first to last the Lord aims at this, (if we mark it) through all the preparations of effectual calling, whether by Law or Gospel: which may appear by this, that the issue of all the work of calling is faith. And faith (we know) is the chief obedience of the heart to the word, both commanding and promising, and tries most of all, the subjection of the soul. Such then as is the end, such is the preparative: all the whole course of God therefore in converting the soul, is to yoke down and subject the heart to himself, 
2 Cor. 10.4.  by casting out all which is set up in it, against it as Paul speaks. All opposition, all rebellion, all enmity which is therein, whether before the means revealed, 
Note well.  (as all natural poison of heart (such as Naaman here is full of, carnal savour of his cure, resting to the prop of flesh and the Prophet's ability) or under the means themselves revealed, must stoop to God; somewhat or other, terrors or promises, or both, must rid the soul of each high thought, strong hold, and error which suffers not the Lord to enter. So is it here with Naaman: he comes full of carnal confidence upon the arm of flesh, and his own rewards, hope of speeding and going home an whole man; but the Lord intending to send him home a new man, crosses him in his old, and strives to subdue the savour of his flesh to the savour of divine power.  
Object. It may be objected, that this prevailed not with Naaman, for in the next verse he fell to rage against the Prophet.  
Answ. I answer, Although this course of God took not effected presently, yet it was not lost: it lay as leaven in the meal the while, and had the due effect in his season. But for the point, know it (brethren) and judge yourselves thereby. 
2. Branches of use of Exhortation.  There is in the soul a kingdom of darkness, and Satan ruling thereby: If God mean good to the soul, he will translate it Branch. 1 from under the subjection of this kingdom, before he translate it under the kingdom of his dear son: 
Judge of ourselves by this order. Col. 1.13.  Look therefore to yourselves well at this plat: and, first, be not discouraged although you find under the means and ordinances, Word, Law, Gospel, fasting and prayer, woeful fightings of corruption and concupiscence, rebellion against the work of the Law, resistance of the Gospel: These will be: and oftimes it is better it be thus, 
Rebellion in the regenerate tends to the greater humiliation. Rom. 7.13.18.  than not: for if the Lord be in the work, this very rebellion against God shall turn to good, and abase the soul so much the more after, as before it swollen against God, I mean when he shall overpower it by that Spirit which convinceth of sin. Then I say shall the sinfulness of the soul out of measure sinful, occasion to itself a deeper humbling, then if it had never rebelled. Be not therefore troubled at that: but be sure that the work which it leaves behind it, be sound: be sure the soul revolt not to her former ignorance, fleshly savour, fullness of her own wisdom, and corrupt, worldly, proud, peevish and profane frame, lest it grow worse than ever.  
Branch. 2 Secondly (brethren, to be short) let God's end be our end in the whole course of the Ministry. 
Of exhor. Rom. 14.17.  Judge not his kingdom of grace, peace, and righteousness to be set up in us, before the kingdom of sin and darkness be pulled down. Christ and Belial, two Kings, two kingdoms cannot stand: 
2 Cor. 6.14  one throne must be set up upon the others ruins. The text tells us, 1 King. 16.22. when Omri and Tibni stood in competition for the Crown, the followers of Omri prevailed against the other: So, Tibni died, and Omri reigned. Just so it is here. Till Tibni die, Omri cannot reign. 
The best judgement of God's people, is not by what they have, but what they want.  The Kingdom of God cannot stand till Satan's be pulled down, for they are incompatible. Judge not yourselves then I beseech you by those fruits which make semblance of goodness in you: as by increase of knowledge, gifts to pray, much hearing, good memory, reforming and abstaining from some evils, biting in some ill qualities, which dare not break out. But judge yourselves by the casting down of your strong forts, and high thoughts, and stout hearts: one dram of this will secure you more of a safe estate, and hold out longer than a pound of the other. Try whether in all your other proceed, & seem to grow in the house of God, yourselves grow daily lowlier, meeker, brokenner: for all God's gifts are seasoned with humility: and negatives (in this kind) are your surest marks: not so much what you have got in knowledge, but what you have lost of your own. If ye prove this latter, the other will prosper alone: otherwise this will be a canker to fret out the marrow of the other. It is no hard thing for a man to judge what meat his appetite stands to, or not. Observe your own frame, after all your hear, God will not judge ye by the helps, means, or gifts ye have: but by what yourselves are. If then your secret consciences bear you witness, that when all is done, yet a proud heart, a scornful spirit, uncharitable, self-loving, rank for it own ends, resting upon carnal props, angry, revenging, clasping to the creature (as Naaman here did) or the like, still lurk in ye, and bear the sway, when ye are put to it; in God's fear do not rest till the Word have wrought a further work in you, and cast down this kingdom in you. Seek for more working both by the terror and promise: For surely till this old kingdom be down (at least subdued and tributary, as saul's house under David, Edom and Moab to Solomon;) all your hear cannot profit you. Tremble when ye meet with the old kingdom (you shall soon try yourselves when occasion of trial comes) and be well assured, that whom the Lord calls, them he subdues, and here he pulls up one prop, there another pillar of the old throne, here he subdues ignorance, there a false heart, there a carnal mind, 
God subdues corruption in his by piecemeal.  the savour of the flesh, the will of man, the pride, the stomach, the worldly ends, till he have ruined the throne: And although a subtle professor will cover all these with the mantle of Religion, yet still the comparison abides, because he wants an heart to be rid of it. But as for others, you may feel them with a glove: for even in the midst of their devotions, giving thanks for meat, praying or hearing, their hearts are with their covetousness and lusts; and sometimes they will be quarrelling and praying, talking of the world, and saying grace with one breath. But so much of this branch.  
A second is this, 
The second meditaion upib this.  I have noted before in Naaman's crouching at Elisha his gate, how that disease of his abased him very fare to such an inferior as the Prophet was. Now we see he receives an affront from him, by him whom he so submitted himself unto, being so far from healing him at the first, that he comes not out to salute him. And why? To teach him to cease his crouching to the Prophet, and crouch to God another while.  
Some might say, alas poor man! he had sorrow enough before! but Object. I answer, spare your pity: This second wind shakes no corn. It is not Answ. in an outward cross, nor the power of it, to subdue the heart to God: it may handsome a man in his outside to manward, and make him stoop to man, but it cannot do it to God. Wherefore now the Lord puts a tongue into the word and Message of Elisha, whereby he comes a little further to consider whom he had directly to deal with, even the Lord himself, who suffers not the cure to proceed, to the end that he might look better about him, and see into his base heart, which hindered it. And we must conceive that although this wrought not presently, yet the Lord being with it, it wrought somewhat at last. Let it briefly teach us (beloved) thus much, 
Bodily crosses can reach no further then bodily ends. Job 33.13.  no cross nor bodily strait (of itself) can reach further than to a bodily end: There must be a word added to the works of God, before the heart will break. The Lord must (as I noted before) speak once and twice, ere pride will be hidden and the soul humbled in kind, and then it stoops. Well said Habacuc, Cap. 2. I heard thy voice, and my lips quivered, my limbs trembled, and rottenness entered into my bones, that I might have peace in the day of trouble. And Esay, Cap. 28. asketh, whom shall I cause to understand, and whom shall I teach wisdom? 
Heb. 4.12.  even him that is weaned from the breasts, and who trembleth at my words. 
The word and voice of God only able to pierce the heart.  It is the voice of God which must pierce the heart till it tremble. The voices of sick men's repentance wanting a word, vanish. The reason is, because the works alone are a brute sound, and have no tongue in them: The word is all, only God hath blessed it, and therefore other means are unblessed. The word must be the interpreter. Nay, many times under a cross alone, the heart waxeth more hardened and rebellious: or at least wise it puts off God with confessions under the rack: or else it winds out itself, and counts it as a common accident befalling mortality: It's my hard lot (saith one, God help me) to be thus afflicted. Even as blessings alone bring none to feel love from God (of themselves) being common things bestowed upon all sorts as it hits, so is it with crosses. Nay, some blind idiots imagine Popishly, that their portion here in trouble, and straits, is a sign that they have their hell here, and shall not therefore have it hereafter. But however, sure it is, let a man have never so much sickness, poverty, reproach, fear of death upon him: none of these are blessed to search out his pride, jollity, carnal ease, unsavoriness, Atheism, worldliness, or the poison of old Adam: These all may lurk and abide under a cross: a man may still nouzell himself in his sensuality, security, rotten peace, unbelief, and hope that he is in God's favour. But when the word comes, that dashes out all errors, and false conceits. Why so? because it brings God into the soul (as the Ark into the camp) and causes the soul to behold herself in the glass of his perfection; the nearer it comes to God, the more it loathes itself. 
Job 42.2.  I have now seen thee (saith job) therefore I abhor myself in dust and ashes. Let it teach us never to rest till the Lord hath turned us out of our common path, and brought us into a narrow way, even to deal with himself. His word will present him unto us, as in a glass wherein we may behold him in his excellent Attributes, his Justice, Wisdom, revenge of his enemies, a Judge of the wicked, a rewarder of the righteous. This sight will cool our courage (as it did naaman's here) stop us in our headlong courses, make our own conceits and errors odious, teach us to wait upon God, till he shall hearken to us: till he shall humble, convince, and persuade us. Doubtless, when we come closely to behold his face, and to feel his authority over the conscience, how severe an avenger he is of all our pride, rebellion; and that he whom we have to deal with, beholds our inward man and all the corruption thereof: nothing is hidden to his eye, but all things are naked and manifest before him: then all our heat of spirit, 
Heb 4.13.  confidence of our happy condition, disdain of others, pleasing ourselves in our carnal hopes, applauding our parts, our duties, performances, will vanish as a private man's lands and livelihoods vanish in a great Map of the world. Then our plumes quail, and we say, depart from us O Lord sinful wretches. In the sight of this Sun, all our darkness, and unrighteousness, 
Luke 5.7.  become irksome, and all our corruption is swallowed up in this sea of his perfection. So much for this.  
The third and last short meditation from this ground is this, 
The last meditation.  that as the Lord began before to humble Naaman in part, so he holds him still close to the work of humiliation, and enlarges him not, 
Proud nature of man quickly forgets humilition.  till he had brought him to sound humbling of soul. It shows us what our nature is, in this behalf. We are like to light Cork, which will float aloft, and (except a man hold it under by strong hand) will pearke up to the top. When we are down and low, one would think it should be a great work to raise us up to any cheer again. But no sooner is the stone blown upon, by a little puff of wind (although it have been steeped in water a whole night) but it waxes dry again presently, as if never wetted. The hard and stony heart of proud man can never sufficiently be battered, and tamed; but it will return to her course again instantly. And the truth is, 
These days especially, and why?  the days we live in have a peculiar disease in this kind, above former days: God's wrath revenging our former contempt of his law and terrors of conscience, and our dallying with them, and shaking them off, through a base heart, weary of trouble. To be abased and low when and while the Lord will have us so, for our own good and to think well of it, is a rare grace. We are a kin to jonah, 
Jona 3. and 4.  who was no sooner out of the Whale's belly but (contrary to vow and covenant) pearkes up again presently, and quarrels with God; for converting Ninivee: and for his slain gourd: and no wisdom would charm his folly. So Hezekiah, 
2 Chron 32.25.  after the like recovery of the plague, and promise of humble carriage, yet instantly bubbles up again, upon the coming of the Ambassadors. If this be done by the green tree, what is to be looked for in the dry? What wonder then if Naaman may so ill be trusted with a cure at first, under hope of humbling afterward? No, the Lord will hold him while he hath him, and treads upon his heel still with new affronts to keep him at that bay till he have throughly cast out his scurf. 
God makes clear way before him.  It is the Lords course to do his work substantially and throughly: he will not sustain any dishonour in his own, that he hath built them by halves: As for hypocrites, they fly before they are half feathered, and can do him no discredit. Hence it is that the Lord hath been feign to prolong affliction and abasement upon his servants: that others beholding them might suspect themselves. It might seem else a superfluous thing to add water to the sea: and so long crosses to job, a man already truly humble, and fearing God. But, 
Job 1.1. 1 Tim. 1.16.  as Paul speaks of God's grace towards him, that it was for the example of more than himself: so was jobs humbling, a pattern for all men to behold their own base heart in this kind, and what an hidden depth of scurf is in the chinks and corners of it.  
Verily, in these days, he or she may be as wonders and strange sights, who walk duly (in the sense of past and present corruption) before God with humbleness, and privity to themselves: As the sieve holds water while it is in the water, 
Simile.  and no longer; so doth our proud heart stoop while the yoke is upon us: But few subdue their hearts to this safe demeanour daily. That if another man should come and tell them, Friend, me thinks your spirit is very light and inconstant, not swayed to humbleness: 
2 Kings 2.  he might answer with Elisha, I know it, hold your peace: for, I bless God, I am under the awe of God's greatness, and my base heart, is ever before me: 
Psal. 51.  I walk continually in a jealousy of my proud and fickle spirit in this kind! 
Word works little without afflictions in our times.  How few are there nowadays cast down by the Word alone, without some powerful addition of afflictions, to set the Word on working? When the Lord hath cut the veins, and let out some rank blood by the Law, how is he feign to set men in an hot bath of some other cross, to keep these veins in bleeding? So that except God keep us very low and bare, so rank we are, that we fall into a Pleurifie again instantly.  

Use of the point.  The use we should make of this branch, is briefly this; First, that we walk heavily under this body of death in us. Counting the same our heavy burden: mourning bitterly that our base spirits should be so weary of God's yoke, so light, so frothy and inconstant! Oh (should we say) who hath more cause to walk humbly before God every hour than I? (being guilty of so many rebellions, so deep-died, of so long continuance, hardly washed out, so canker-fretted) and yet (Lord help me) my tears are as the morning dew, & my spirit more fethery and giddy than any man's! So prone to relapse to my old humours, and to forget the sorrow which my sins cost me, and all the vows of humblesse and a broken hearted carriage! 
Walk heavily under the misery of a slight giddy heart.  Truly this disease causeth a good soul to walk uncomfortably, and the very best graces of God to afford less savour and comfort!  
And secondly it should teach us all, especially Gods Ministers, not to be overforward, to rest secure of our children's estate, or of others, who at first gave good hope of true humiliation under the Law; 
Charity is good.  let us charitably hope the best of all: But yet let us eat some salt with them, and wait some time to see what fruits will come of it, whether they wax not weary, 
Heb. 12.7. 1 Tim. 5.11.  Heb. 12. of Gods chastening, and like those widows who waxed wanton against Christ, and weary of Church-service, returning to their old vanities, 
But yet too much credulity not meet for God's people.  being dead while they were alive. Particularly observe, whether the Law be as welcome to them still as at first; how they brook the discipline of such a Schoolmaster, that they might get down their base hearts, and keep them under. Mark them, whether the pride of their spirit, opinion of themselves, jollity of the world, warmth of their own feathers, and pride of life, cause them not to forget their former humblings, as if now they had learned a new lesson, to be less precise, and more wise. If we see such stuff in them, we shall have little cause to repent that we suspected their beginnings.  
And lastly, for ourselves, count we it the only safe estate, & that which promiseth soundest comfort, most peace, best safety, and sweetest feelings of Christ, when our hearts are kept within the bounds of fear and humility, and awfulness: And, desire the Lord not to trust us over fare, nor leave us long without some wholesome Items and buffet, rather than we should wax lose, and run out of his blessing into our own warm Sun. Blessed is he that feareth always, and if God crosseth him not, crosseth himself. And so much also for this third branch, and this first observation.  
Now I come to the second, the Message is, Wash seven times in jordan, 
The second observation out of this tenth verse.  and thou shal● be clean. Touching these words, as they contain a charge, and a promise annexed, I shall speak more at large when I come to handle Naaman's obedience in the verses following: Here I only touch a point or two generally, flowing from the words: and first, the mean which God appointed him to use for his cure: to wit, the washing seven times in Jordan.  
Ere I come to this point, a Papist, or Master of superstition, would here make a stop (as a traveller at a cross in the high way) and pick out a mystery out of the number of seven. Why seven times, saith a Papist, Quest. and not twice, or five times? There is surely some religion in this period, and some mystery to be observed in it.  
I answer: Answ. I know none except (perhaps) the Lord would have Naaman acquainted with the ceremonies of the lepers cleansings: 
Levit. 14.8. etc.  which yet I dare not affirm: for than he might have sent him rather to the Priest at Jerusalem; then, to an extraordinary Prophet, raised up in the absence of the ordinary Priest, which now was expelled from the ten Tribes. Therefore rather I answer: That so it pleased the Lord to have it, 
See 2 Cro. 16.3.4.  and the question might as well be made of any other period of number, 3.4.5. as this of 7. Only Popish superstition thinks, it hath never made her nose clean, save when it hath forced blood by wring it too hard. Forsooth they look after mysteries in each corner and verse of the Scriptures: and this period of seven, is a very precious number with them, and hath a great deal of holiness in it. They say the holy Ghost useth it ordinarily, both when he would determine an uncertain number of many, by a certain, 
Mat. 12.  (as seven spirits for many, seven abominations for many:) and also when he would set down a voluntary period, than he names seven: as Elisha bids his servant go look upon the sky seven times, 
1 King 18.43. J●sh 6.3.4. The number of 7. a great fancy with Papists.  the Lord bids joshua compass Jericho seven times: And it is true, if in that respect they hold it a sacred number, as used much by the holy Ghost, I agree with them: and I think the holy Ghost doth the rather use it because it is a model and determining of the works and rest of God after the creation of the world, the circle whereof, being the period of seven hath in likelihood occasioned this period of seven, to become a stile of numbering with the holy Ghost: yet when the seventh day was sanctified, we read not that the number was. 
Number of 7. no holier than other numbers.  I pass by the favour which this number hath with Arithmeticians, for the commodiousness and previledge of computation. But, as for esteeming of this number of seven, to have any more holiness in it, than other numbers, it is ridiculous and superstitious. They must have theit seven sacraments for religion sake, and their seven fold exorcism and adjuration of Devils, their seven Ave Maries, their seven degrees of Angels, seven penitential Psalms, and in a word, wheresoever they go, they go by sevens. Seven deadly sins they will have, and seven contrary virtues, and seven steps to perfections, as if they might go to heaven by a ladder, of seven stairs. This number hath done them some pleasure, for else they would (no doubt) have proceeded to sevenscore sacraments as well as to seven. And seeing this number is more precious to them then Gods two, it is strange that they dip not the infant seven times instead of three, counting it more holy than the Trinity! we abhor them, and all their superstitious fopperies, and mysteries, more fit for enchanters and sorcerers to work by, than such as go to work on God's name, by the power of a word, and ordinance.  

See Joash his reproof, 2 King 13.19.  The holy Ghost ties not himself to this number (as oft as he uses it) but useth all other numbers as occasion offers itself indifferently. As for. Naaman here, of the number of seven serves to teach any thing, it teacheth the depth of infection in his body (and much more in his spirit) which needed such frequent washing one after another, and all too little. But as for any holiness in the number (as seven) otherwise then the charge of God exactly required, we put none at all, in it. We leave that superstitious holiness, to them, who turned religion itself into a mass of superstitious, judaical, pharisaical, heathenish, and sorcerous vanities: The true successors of Pharisees, (as our Saviour tells us) That they put God's service in washing, pots, and platters, dishes and trenchers, and sundry other toys, destroying substance for circumstance: even so do these: They place religion in old slippers, shoes, boots and buskins, rotten chips, rotten garments: in Crucifixes, Images, and rusty relics: and so in numbers: yea, asthe Pharisees would have the most holy sacrifices, and Temple of God to borrow their holiness from the gold of the Temple, 
Mat. 23.16.17.  and the altar of sacrifice, so do these. Forsooth, the most holy Ordinance of preaching, prayer, sacraments (if these Pharisees may be believed) must be holy, because offered upon their altar or superaltar, because made, said, or done in, and upon their consecrated Temples, Pulpits, or Mass altars! Oh ye fools! is the whether is the more holy! the gold or the Temple! Oh ye altar or sacrifice! the Pulpit, or the solemn ordinance of preaching! the Church, or the prayer offered up? A separation of place, we acknowledge, to be meet, and fit, common use, for Gods: but, for inherent holiness in it, we abhor, and renounce. To conclude, let us cleave to naked Scripture, and not fancy to ourselves a Samuel, wheresoever we see an old man, in a mantle, nor a mystery, where there is no such matter; and, so leave the simplicity of truth, for a novelty of superstition. Ever since such scurf took place in the Church, substance decayed: as the dog lost his flesh for the shadow: such shells cost more the cracking, than all the kernel is worth. The more we cleave to the sacred, and pure truth of God, the more we shall abhor all such fooleries. Give me one sacrament of Christ's institution, and let them take the seven: One prayer made in faith, and let them take their 7. Ave-maries: one cross, and the power of one Christ, and they, their seven cross, and rows of Beads, And so much (if not too much) for this number of seven.  

The message itself.  The message itself followeth. Naaman looked to be cured by great Elisha that worthy Prophet: but the remedy which God makes use of, is the washing of his flesh in Jorden seventimes. A poor thing (one would think) to compass such a great effect. But so it is, commonly the Lord effects those things which are of greatest consequence, by poor and silly means, such as the world would think most unlikely and contemptible. Commonly I say, so it is: I say not always. For sometimes, 
God useth to effect solemn things, by see lie means.  the Lord chooseth great ones, and wise ones, and learned, and valorous, and experienced, and in great esteem, to be his instruments: because he will be known in his own gifts, lest they should not be esteemed: But when it is thus, commonly the Lord shows as great power in making such instruments great, being of themselves before mean or despised: at least he brings them low in their own eyes, and makes them rare patterns of humbleness, before he dare use them. 
ester's hist. cap. 2.3.7.8. etc. 1 Sam. 16.12.13.14. 2 Cron. 34.35. etc.  Ester was a great woman and effected a great deliverance: But she was made so of a poor captive, so that still God was as manifest in her, another way. So David, yet made of a poor shepherd and therefore a mirror of as great providence. josia effected great things: but how? Not by his greatness, but by his extraordinary grace of melting and humbleness. 
If God use great ones, either he makes them great of mean ones, or mean of great ones.  And so many Preachers perhaps are used to do God some glory: But if comparison be made (not between them and other of meaner gifts, but between them and the effects of conversion) what is a base sinful man with all his compliments to God? and put case that sometime the Lord do use some men of great esteem with some carnal persons for their excellent parts, the better to win their great stomaches to like of his truth: yet this commonly is but a general preparative to their conversion: for the Lord will strike the main stroke afterward, rather by some other instrument of meaner worth. All the Scriptures do with one consent bear witness hereof, both in doctrine and examples. Our Lord Jesus his work of salvation was the greatest work that ever was done in the world. And who was he that did it? I confess in himself, 
Esay 53. 1 Cor. 1.20.  the wisdom of God and the power of God: but in the eyes of the world most base, the stumbling-blocke of the Jew, and foolishness to the Gentile. By a son of a poor woman, not an Empress one borne in a stable and a cratch, not in a Palace: one that had not an hole to hid himself in: one that road upon an Ass, and had a few silly men and women cry Hosanna to him: who died as a malefactor upon a Cross, the most cursed death of all other: By him the Lord effects this great work. Not that he could not have used greater preparations, but so it pleased him even to make him the corner stone, whom the bvilders refused. So the Apostles were used to preach Christ in the world, to subdue and conquer it all to himself: who were they? No men of great breed, birth, 
Luke 5.  training or learning, but poor Fishermen, utterly unlearned. So Paul, a poor creature in show, a poor withered branch, a man that affected no acquaint phrase, no elocution, but was weak in speech, 
1 Cor. 3.  is used to do more than any of the rest. See 1 Cor. 1. Ye know brethren, your calling, how that not many learned, noble, or rich, but the mean things of this world, hath the Lord chosen, What is a greater work than conversion and calling? And who are greater and more precious objects than the called? Who honour God more than such as bear his image, and are partakers of his Divine Nature. Now if God should choose great ones, and jolly, wise and politic ones to such ends, he should confute this point; but he useth the poorest (as Saint james saith) and most base off all of this world to be heirs of salvation? That so when his excellency shines through the elements of their baseness, the glory may be his own.  
Reason 1 Reasons of the point are many. First the Lord delights in casting down and treading under feet all the pride of flesh, and conceit of man, in being instrumental to his work. So saith Paul, 1 Cor. 1. Where is the Scribe? where is the Law interpreter? where is the wise? God hath confounded the great things of the world, by his own silly things. No wise man or Artist hath such delight to discover and shame a proud Mountebank and empiric, as the Lord hath to confound a proud person who thrusts himself into his solemn business. 
God delights to confute great things by silly.  He scattereth the wise in the imaginations of their own heart. And the Lord knoweth the wisdom of the wise, that it is but folly. The weakness of God is stronger than man: and the foolishness of God is wiser than man: and therefore by his weakness and folly he delights to control the strength and wisdom of man. Those false Apostles gloried much in their parts, and speech, and skill: But the Lord chose poor Paul with his weakness to do more good in the point of conversion, than all of them. They made a great boast to man ward, and who but they? But the Lord laughed them to scorn and all their compliments, as enemies to the grace of Christ: and they who could discern, at length perceived all their scope to be the setting up that trinity, of Belly, Ambition, and Covetousness, Phil. 3.18. and, so being discovered, they vanished in the opinion of the Church as smoke.  
Reason 2 Secondly, the Lord is very jealous lest he should lose any honour through the glorious shows and shadows of humane ostentation, strength or sufficiency. 
God is very jealous of his glory.  When he gave Jericho into josuas' hand, he was very jealous lest Israel should ascribe too much to themselves, and therefore befooled all their great courage and strength with a march about the City, 
Josh. 6.  and blowing with trumpets of Rams-horns, and thereby the City walls fell down prostrate on the earth. 
I edge ...  These could rob God of no honour, they were safe instruments to use: when Gedeon had a complete number of soldiers ready for the battle, they were an eye sore to the Lord: he thought he should be a loser in point of honour: and therefore he told him he should abandon all the rest of the Army: and of those of the Army (being yet too many) he would try who would lap water as a dog, and who would take it into their hand to drink: these latter, being many he sent away, and the former being but three hundred he would use to get the victory. The reason was, because by them (as no way proportionable to such an effect) he could fear no treacherous robbing of his honour. So true is that Esay 42. My glory, is as myself, dear to me, I will not lose it upon any terms, nor give it to another.  
Reason 3 Thirdly, the Lord knows that we are prone to Idolise the means more or less, and to forsake him for our broken pits. For, either, we will believe no effect further than we see means for it; 
We are prone to Idolise means.  or if we do not so, yet we cleave too much to means: or if we set up God above them yet we would tie him to bless them without fail. Touching the first of these, 
Jer. 2.13.  we naturally go to work, and weigh things in the balances of our own reason, 
And that three ways. The first.  and what they will afford we will yield the Lord, but no more: This age we live in, excels in this carnal esteem of instruments, parts and abilities of men, and smother of all divine work under these feathers. As Samuel proportioned Eliab to a Crown at first sight. When great exploits be done by such as are brave and jolly fellows, men wonder not, but say, Yea, he was a brave man indeed: It troubles our base eyes to look beyond that which is next us, and to see God in such effects. As silver answers all things in price, so strength and parts answers all effects in efficacy and working, and so God is thrust out of doors. As in a Market men lay down money, and take ware, so in this Market of worldly wisdom, men think to effect any thing if they bring powder and shot to the battery. The Lord therefore substitutes silly instruments in stead thereof, and when mighty effects follow, then is his might magnified.  
For the second, though we deny not but the Lord is chief, 
The 2.  yet still we look at means, and think God works by them, and why should we not therefore embrace them? Our base hearts fall short of God through laziness and distrust, as well as by Atheism. And therefore even here also God lays a block in our way, to stumble at, and break our shins, to teach us to behold God more closely in the use of means, both in matters of the World, and of the Word: he puts us off from our Elisha, and sends us to wash in Jorden.  
Thirdly, if we go a little further, 
The 3.  and set God up in his place above the means, yet we take it for granted, he must not fail us: we will tie him to overrule, and work by the means: and think much if God satisfy us not accordingly. Whereas we should so look at God, as an absolute sovereign Agent, who can work or not work by them, above them, against them, without them.  
Now I come to the use. And first this is instruction in sundry kinds: Uses 1 First, 
Instruct.  to teach us why the Lord hath so stripped our land and kingdom of Branch 1 so many worthy Lights and Instruments as he hath done; some by death, some by banishment, others in war, others by other violence: why he hath so stripped and bared us of many both in civil and Ecclesiastical state; Surely, because we applauded ourselves too much in their policy, 
We have lost many worthy instruments, because we ascribed too much unto them.  their wisdom, their learning, experience and sufficiency. We have not looked upon God, in their gifts, zeal and labours: we have magnified ourselves in our store, and provision, as if we should never be desolate: as Tyrus did pride herself in her store of Jewels and precious stones: & as Babel sat like a Queen, and said, she should never see sorrow, and therefore was suddenly brought down: 
See Ezek. cap. 26.27. and 28. verse 13. Jer. 51.53. Lam. 1.9. John 5 35.  and as Jerusalem thought herself the holy Mountain and City of God, the mirror of the world, having the Ark of God's presence, his Temple and Priests, his Ordinances and Prophets, his Word and Oracles, therefore, Lam. 1. she came down wonderfully. Even so hath it been with us. No sooner hath the Lord planted in any place a faithful Minister, as a shining Light, and burning Candle, but the people have fallen to idolise him, to rejoice in his outside, to think themselves safe and happy in enjoying such Instruments: ascribing all the effect of his labours to him, little acknowledging the finger of God, or the office which he sustains; not honouring him for the work sake which he serves for, to reconcile them to God, to beget them to a lively hope by the Gospel. This baseness of our fleshly respects, hath caused the Lord to rob us of them, and to set mean ones in their rooms: To teach men to lay to heart their former carnal ends. How many have received Prophets to fare other ends then the Lord ever sent them? To make them as terms of comparison between person and person, some to hold upon Apollo, 
1 Cor. 3.3.4.  some Cephas, some Paul, some others. To censure, to jangle, and some to bring themselves and Towns into some credit in the country: others to get good custom for their wares and shops: others to make themselves well reputed & praised for their forwardness and zeal in profession: whereas yet, alas! the means being gone, and the sieve taken out of the water, they have proved as mere formal time-servers, and as ignorant of their grounds, as they who never made show at all. Others have securely rested in their labours, never looking for any change of heart thereby, but thinking the Prophets shall live for ever: and when they are gone, fretting at their preciseness of conscience, and unthankfully leaving them to sink or swim, and shift as they can. Is this (beloved) to honour God in his ordinance? to cleave close to it, as (under God) the mean of conversion? Is this to count their feet beautiful, and to adore the Lord in the variety of his gifts and instruments? 
Rom. 10.15.  No, no: and therefore the Lord hath been fain to take them out of the way, and leave us to ourselves: so that our supply was never so great as our defeat is strange. All to teach us to look at the simplicity of God's ends, to serve God first, and man with his leave: let the Lord have the heart: set him up there, in selfe-deniall, humility, faith, sincerity and faithfulness: and then let the instrument have the overplus, that honour and countenance which belongs to him for his service. For God counts not himself rob by that esteem wherein we have his Minister under himself, but that which he hath above himself. And surely it is not for nothing, that the renowned King (lately slain) in the heat of his wars, 
King of Sweden.  oft spoke a little before his death, that the Lord would not long suffer him to live, because the people made him such an Idol, and rob God of his due, to magnify him. Papists worship a dead block for want of knowledge, and we a living one for lack of faith: the one for a little carving and workmanship of gold and silver: the other for a little varnish of gifts or excellency or parts: the one from man, the other from God, but both idolatrous; because against the honour of the giver.  
Branch 2 Another branch of instruction 
Instruction.  is, to teach us why the Lord doth so defeat men of their purposes and projects, which they frame to themselves, when they go to work upon their own heads, in matters of God. We have seen it with our eyes verified, 
Eccles. 9.11.  which Solomon speaks, That victory is not always with the strong, nor race with the swift, nor wealth to the provident, nor esteem to the vainglorious, nor spiritual success to the Minister, though learned and rarely qualified, because men have boasted of their strength, swiftness, policy, experience, providence, and abilities, more than the Lord. I am witness myself of some sad events in this kind, that men have spent themselves in their study, to perfect some special discourse and Masterpiece of their own brain, either to bear down the truth, and broach schismatical points: or to win the spurs, and get themselves the eternal repute of learned persons; or some vain applause of fantastic auditors (as if they sought a plaudite) upon the stage (a base profaneness both in them that seek it, and them that offer it.) But the Lord hath so resisted their pride, and struck off their wheels, brought them to such a reproachful nonplus before all their auditors, that they have verified the speech, God resisteth the proud: 
Jam. 4.6.  and some of them have got more grace, when they became more humble: Oh! what a terror it should be to all such as dare affront God in his own element, and covet to honour themselves with that, which they sacrilegiously have stolen from God If the Lord loathe it in a mere politic Atheist, and in an heathen, the one affecting the glory, the other defiling the vessels of God, Herod I mean, and Belshazzar: 
D●n. 5.5. Act. 12.23.  both which were fearfully plagued: If (I say) this were done in the green tree, what shall be done in the dry? how shall they escape who with more impudence and resistance of light, shall dare God to his face?  
A third branch of instruction is, concerning the wisdom of God Branch. 3 in his ordinances. 
Instruct. Wonder not why God chooseth silly instruments.  Wonder we not why the Lord should choose such poor and silly means and instruments, for the effecting so incomparable events, of humbling of the soul, and converting it to God, as he hath done. To speak of some personal instruments first, may it not be wondered at, that the Lord should work by such poor, yea contrary means to reason as he hath done in casting down the throne of Antichrist, and rearing up the kingdom of the Lord Jesus? By poor Luther, a despised Monk, to convince a great part of Europe of their many hundreth years error, and to bring in by degrees, the light of the Gospel into so many nations, making the very pillars of Popery to shake, and the foundations to tremble? By such a poor silly creature as William tindal, to subdue our poor English Nation to the knowledge of Christ? By a Prince who both in practice and writing professed himself the Defender of Popish faith (and sat in person upon the lives of some of Christ's Martyrs, shedding their blood to satisfy that Whore) to do a work, which if many Princes together had joined to do, had been unlike to be accomplished, that is, to cast out the Pope out of his freehold and possessions throughout the land: were not these great things, are they not the Lords works, and marvellous in our eyes? By our josiah, a child of seven years old, afterward to settle the Gospel throughout the Dominion, abandoning the refuse and tail that remained? By what means since Luther, these six score years, hath the Gospel been supported? and that against the gates of hell, and the policies of Papists every day more and more increasing, and recovering the wound which they received? Surely, even by poor silly instruments, which God raised up in sundry Nations, armed only by the weapons of a spiritual warfare: that the glory might be Gods. As Zachar. 4. the Lord speaks of those two great Olives, jehoshua and Zerubbabel, despised men, crope out of captivity, assisted with a poor multitude of captives, in the midst of most potent enemies: that even these two should restore the ruins Jerusalem, both the Civil and Ecclesiastic state, though to man-ward there were no strength in them: yet by my Spirit and my strength, saith the Lord, even as the two Olives dropped oil without any help or Art of man, into the Lamps set under them by divine providence. And touching the Ordinances, what were the authority of a sinful man of like passions to us, toward the subduing of the conscience of rebels and traitors, and converting them to God? What strength of the greatest warriors, or Rhetoric of Orators, or wit of Politicians could come near it? Only the Lord hath chosen such poor conduits, and conveyances, that his own glory might sustain no prejudice by men's leaving the Lord, and committing idolatry with the means? Why hath he clothed his Sacraments so poorly, and allowed us no sumptuous pomp and bravery in them, save to deliver us from a Carnal, and to recover us to a Spiritual worship? As if a jealous man over an unchaste Spouse, should purposely receive no servants into his house save meanly bred, base and deformed, that so he might remove all colour and pretence from her, to fall in love with any save himself? What is so ordinary as to hear a poor man utter a few words? or see him pour out a little wine, or offer a morsel of bread? No voice being heard, no sight to be seen besides? Yea, why is it, that all furniture of Jewish Temple, Altars, Worship, those Ordinances of outward solemnity, the Ephod, the Garments, Gold and precious stones, those carnal ways of visions, dreams, apparitions, miracles, and fire from heaven, 
Heb. 1.1.  are all turned into one way, Heb. 1.1. more spiritual, that is Christ preached by men? Surely that the Spirit convoyed by them, might appear to be from God, and not man. But of this read more in my former Treatise of Sacraments.  

Object. Then pull down Arts and Sciences.  Ere I come to any further use, here is an objection offers itself: viz. If God use so mean things to do the greatest works: Then (may some say) it may seem, the meaner and sillier the persons be, the fit they are for God to use and honour himself by: and then, why pull we not down Students, learned men in Tongues and Arts, and set up Tradesmen in their rooms? 
Answ. No.  To which I answer: No. The Church of God hath always joined the porch of the School to the Church, and drawn thence into her service men sufficiently qualified for all knowledge, and parts meet for the Ministry. When the Master leads the hand of a Boy to write, the less the Boy moves of himself, the meeter he is to grace the skill of the leader. But if any should infer hereupon, that the Boy were better want an hand altogether; who would not say, this were a ridiculous consequence? It must be presupposed, that he who is not qualified with gifts to teach, is no organ or hand at all for the Lord to make use of. Amos was an Herdsman, and in that respect mean enough: yet withal exceedingly qualified by extraordinary inspiration: so the Apostles unlearned, and men of trade, howbeit very admirably gifted for the Ministry. Otherwise they had been no instruments of any honour to God at all, but rather of great reproach, as if God should appoint men for the greatest uses, and not be able to qualify them with gifts conducing thereto. Even so now, Arts and Studies are come in the stead of extraordinary inspirings: If men should want the furniture thereof, how should they interpret the Scriptures, order their speech, utter their mind, persuade the hearer? The grace of the Spirit runs in these as in a stream. But my meaning is, that men of like infirmities with others, mean perhaps for breed, for other carnal endowments, policy, greatness in the world, yet the Lord having qualified them with abilities of wisdom, grace, and poverty of spirit, useth them (as mean as they are) to his own greatest ends, conversion, I mean, and edification of souls. Though in other outward respects they promise little, yet the Lord works great matters by them: Or if they have other compliments of authority in carriage, awfulness, experience and wisdom in the world; yet being humble also, and abhorring pride, state and jollity (as all God's Ministers ought to do) they are mean in the eye of the world (whatsoever inward excellencies they have) for the world esteems them so much, as they esteem themselves by the greatness of their stomach. Now it is not their skill & knowledge which can hinder their humbleness in their own eyes: no more than ignorance can cause humility. Nay, I dare say, 
Gifts and graces do no more cause pride, than ignorance causeth humility.  that if the number of proud ones were surveyed, we shall find more of them proud through ignorance, and for lack of a bottom, then of their knowledge: though neither (without special grace) can be humble. As than I would have none mistake me in this point, so by the way, I would admonish all bold, ignorant and raw novices, and young Ministers (of whom the world is full) who no sooner are crept out of the shell, but think themselves fit enough for the Ministry (being yet wholly untrained in the way thereof, and very prone to fall into the condemnation of the Devil:) I do admonish all such to look to themselves: and beware lest through a pearking and venturous spirit, and a desire after their own ends, gain and living, they dishonour God, bring his ordinances into contempt, and by their running and shifting from place to place for means, they snare their consciences so fare, that they can scarce get out again when they would. Runagate, idle, unlearned Curates and Hirelings, are a great bane to the Church. Let them wait the time, attend to reading, deny themselves, learn of their betters and ancients (which few of them do) and trust God in due time for service and respect in the Church.  
Further, this point should minister exceeding consolation to poor Use 2 ones, in their own eyes, 
Consolation to despised one's in the eyes of men.  and silly and contemptible in the eyes of the world (as indeed never was there a more scornful age of those who are truly religious at the best, but especially if they want parts, wealth, breed, learning to commend them) Oh! God doth great things in poor ones, by poor ones, for poor ones. If the Lord hath humbled you truly, and made you wise to salvation, rejoice, although perhaps you are counted but poor politicians, poor worldlings, though perhaps your learning be not deep, and a subtle fellow may circumvent your simplicity in a bargain: Oh! let not this discourage you. 
James 2.5.  For the Lord oft doth as much good to a poor creature, by the want of some excess of worldly wisdom, as he loses esteem by it among men. The Lord chooseth such (often) to be heirs of salvation: and their opposition to grace, is commonly (commonly I say, for sometimes the most silly are the most perverse) a great deal less than theirs who are more deeply wise, who frame to themselves many objections, and stumble at many offences. As these poor ones have not the reach which many have, nor the depth, so neither do they meet with such real lets from within. Alas! they are not so curious, so proud, self-loving, but they are glad to stoop to the conditions of the Gospel: they have little within them to cast down, and little without them to forfeit, they are little ones in understanding, wealth, honour and reputation, and therefore they are fit to make Gods little ones: They are glad to be accepted of God, they are lost to the world, they stink before great ones, therefore if God will esteem them, they are thankful, their hearts are low, broken and ready to wonder that the Lord should cast an eye of respect to such. 
Matth. 11.6.  Therefore Matth. 11. the poor soon receive the Gospel. Oh! little do such think what rubs the Lord hath taken out of their way! Besides, when that grace shall be seen in such silly ones, which great and wise ones cannot purchase with all their wisdom and learning: when the Lord shall make them shine in holy example, love and zeal to God's glory, tender of offending, innocent, humble: nay, when the gifts of rare holy wisdom, of prayer, conference, judgement and discerning of things and persons shall appear in them, who wonders not how such should come by such gifts? God worketh a great thing by them, when he ordaineth praise by such to himself. As the Lord Jesus had no beauty in him, 
Matth. 21.16. Joh. 7.  unlearned, and yet so able to pose the Doctors, and to stall his most potent enemies. And his Disciples, Acts 4. when they stuck so to Christ, that they daunted the Elders; Oh! how it drew admiration from the people, and glory to God So joh. 9 those who had known the blind beggar sitting by the way, and now heard with what a new tongue he convinced the Pharisees, they glorified God.  
That poor Martyr, Alice Driver, in the presence of many hundreds, did so silence Popish Bishops, that she and all, blessed God that the proudest of them could not resist the Spirit in a silly woman: so I say to thee, Out of the mouth of Babes and sucklings will God be honoured. Even thou (silly worm) shalt honour him, when it shall appear what God hath done for thee, what lust's he hath mortified, and what graces he hath granted thee! which those that are wiser than thou, fret to see in thee! Oh! be thankful! 
John 1.50.  The Lord can yet do greater things for thee, if thou wilt trust him: he can carry thee upon eagle's wings, enable thee to bear & suffer strong affliction for him, to persevere to the end, to live by faith, and to finish thy course with joy. Oh! in that he hath made thee low in heart, thy other lowness shall be so much the more honour to thee! Do not all as much and more wonder at God's rare workmanship in the Ant, the poorest bug that creeps, as in the biggest Elephant? That so many parts and limbs should be united in such a little space: that so poor a creature should provide in the Summer time her Winter food? Who sees not as much of God in a Bee, as in a greater creature? Alas! in a great body we look for great abilities and wonder not! Therefore to conclude, seeing God hath clothed thy uncomely parts with the more honour, bless God, and bear thy baseness more equally: thy greatest glory is yet to come, that when the wise of the world have rejected the counsel of God, thou hast (with those poor Publicans and Soldiers) magnified the Ministry of the Gospel: 
Luke 1.5.  surely the Lord also, 1 Thess. 1. will be admired in thee, a poor silly creature, that ever thou wert made wise to salvation, and believest in that day! Be still poor in thine own eyes: and the Lord will make thy proudest scornful enemies to worship at thy feet, 
Rev. 3.9.  to confess God hath done much for thee, and wish thy portion when God shall visit them.  
Use 3 Also, it is admonttion to worldly wise ones, to such as commonly carry Branch 1 the repute of learned ones, and the like; That the Lord confuteth wise ones by simple ones. 
Admonit.  It should cause such to tremble, and seek to be as little in your own eyes, as they seem great to others. For otherwise, those excellent accomplishments wherein they excel others, may become snares: Their privilege may become their prejudice! 
Wise ones must become fools, that they may be wise in God's matters.  A learneder man than any of us could tremble at this meditation; The idiots and fools rise up and snatch the Kingdom by violence from us, and we with all our learning are thrust down to hell. Oh! how sad is this! Once a Princess beholding a learned Civilian lame of his feet, said, Thy deformity is our great enormity: meaning that he was disabled to stand in her presence. But when the Lord shall say to many wise and great ones, your excellent parts are my detriment, what a sad greeting will that be? Oh! it had been better for me if thou hadst been poor, lame, an Idiot, then great and jolly! Surely thou mightst have honoured me more with meaner gifts, (thine heart being lowly) then with all these, thou being so proud! The best use that many put their parts to, being this, to strengthen themselves and others in their profaneness, luxury, ambition, and tyranny. Oh! therefore, be a fool that thou mayst be wise! Let all thy parts stoop, yea be too little for Christ, to preach, to profess, to honour him! And be afraid, lest (otherwise) the Lord shall overlook thee, and say, Oh this man was too big, too stout, too stately to believe, too great to get through such a straight gate as heaven is! Camels cannot go through needle's eyes. Oh pray God to little thee, to pair off thy superfluities! Oh Lord, take out this proud heart of mine, puffed up with gifts, experience, skill, wisdom, Oh cleanse them all, make me humble, and betrust me again with them, and then being shaved and washed, all shall serve thee: and I shall lose all my excellency in thy glory: thou shalt eclipse all my parts that my humility may honour thee! My deformity shall be no detriment to thee, but I shall give thee the glory in the treading of my best readings, arts, skill, elocution, and whatsoever humane perfection, under thy feet. Lord accept me, and do what thou wilt with me, so thou keep me from all sacrilege and robbing thee of thy due. 
Tit. 1.15.  To the pure all things shall be pure, if thou hast purged my parts, 
2 Tim. 2.21.  I shall be a vessel prepared for every good use: and as fire and water are good servants, but ill masters, so when my spirit and stream shall be wholly carried in thine, I shall be, I may be trusted with thy gifts, to honour the giver.  
Oh that my words could reach to many Ministers of worthy parts and endowments! of whom some vanish in the base abuse of their liberties, 
Caveat to Ministers not to abuse their parts to ease and pampering of the flesh  the creature of meat and drink, of recreations and pastimes, of apparel and fashions: maintaining themselves and their wives in pomp and pride of life, to the destruction of souls! Others fall to excess in drinking, base company, lurking in their dens, either in their Colleges, or in the Country; utterly unprofitable Cretians, slow bellies, evil beasts, 
Tit. 1.12.  as that Poet said: filling their paunches, and surfeiting upon pleasures: Others insatiable of live, and ambitious of preferments: Others, setting up their gifts above Christ, and choosing to preach ten words without understanding, rather than one to the people's reach! Alas! is this the fruit of your studies and parts, your abilities and gifts, that when you should in humility feed the flock of God, you despise them and set them at naught, 
1 Pet. 5.2.  and honour yourselves with God's spoil! Beware lest the Lord pursue you, and make you regorge these unsavoury morsels of yours with horror and detestation, or else revenge himself of you for all your sacrilege, when there shall be no remedy! Then shall you wish (as some have done) that you had been as poor and silly ones as walk upon the earth, so you were free of robbing God of his glory! Greek, Hebrew, Latin, Fathers, all learning is good: But if it have lost her savour, and be as the ointment which stinks by dead flies, 
Luke 14 34. ult.  what shall it be good for? Surely to be cast into the streets and to be trodden upon, yea to be made the just scorn of men, who never made conscience to reserve to God the entire service of his gifts, but fed and prided themselves with his colours. 
1 Sam. 2.14.  Hophni and Phinees would thrust their fork into God's kettle, and steal his due: but no sacrifice could satisfy for such sin, the Lord swore he would receive no payment for their ransomtil he utterly rooted them out! Seek not therefore yourselves, set not up your names and parts to be idolised, scorn not those whose diligence & pains in the Church exceed yours, learn of them, disdain them not. God doth great things by poor means: but seldom receives honour from such as seek to get up into their own saddle by God's stirrup: and by their preaching the sacred truth of God, hoist up their own sails, and outrun the Lord by their own pride; wonder not, nor fret that you lose the hearts of God's people, and that they turn from you; 
John 10.27.  for his sheep hear his voice, and not the voice of a stranger. Altar the property of the unsanctified parts, and let them be devoted to an humble service of his Sanctuary, 
Exod. 35.23.  and then your gold and blue silk shall be accepted: else Goats hair and Badgers skins shall be preferred before you. And to end my counsel, consider but this, although you should repent before you die, yet you must be saved as it were by fire: 
1 Cor. 3.13.15  God will not suffer any of your hay and stubble to cleave to his foundation of pearls: This is the best of it, your work must burn by the censure of God's purity: but if your work burn not by your repentance, both yourselves and your work too shall burn through your impenitency.  
Use 3 Secondly, let me add one Caveat to such as make conscience to improve Branch 2 their parts and excellencies to the best ends in their Ministry and labours! 
Godly Ministers must not only use, but also lay down their parts and services if God so require.  I confess it might beseem myself to learn of some of them, yet let me speak one word! Beware (my Brethren) lest having seemed to escape a gulf, ye be drowned in a shallow! Renounce even those gifts also by which you seem to honour God: rest not in this that you dare not basely pride yourselves in any of your parts above God: but beware of a finer spun self then this: deny yourselves even the second time (as I may say) lest otherwise you fall in love so fare with your service, that you grow to think God cannot want you. Perhaps God may try you in your only son Ishac, 
Gen. 22.2.  whether you can be content to want him or no, for God, as well as to enjoy him in God. The only trial of the denying of your own parts for God, is, if when God calls for them in sacrifice, you be as willing to make shipwreck of them, as to improve them. Be not more anxious for God than he is for himself: for he can make the stones cry, although you should hold your peace. To serve God so with your gifts, as to be loath (upon any need) to forgo yourselves, distrusting God in case of losing them, fearing the reproach of men, or what damage, hurt and dishonour may accrue to you in your private despised conditions: I say, this is to serve yourselves and not the Lord. Inquire closely as well upon what terms your very gifts themselves may prove dishonourable to God (as the case may stand) as your forfeit of them (yea much more) if God call for them. 
Note well.  To despise to stoop to the enquiry after the least evil which may defile your consciences in the improveing of your gifts: or, to live ignorant of any such duty as might honour God as much, or more, than your gifts: To conceal and hid from your own eyes any part of God's will, under pretence of the best service, done by your gifts: To distrust God in supporting you for a good conscience, in the forfeit of your gifts; and lastly, to rest in this, that seeing God may use your sin to his own glory, therefore your sin may seem less in your own sight! What are all these, save unseasonably to pin your service upon God's sleeve? and to serve under a false banner, to lose more in the hundred than you gain in the shire? and in a word, Vzza like, out of your heat and resolution to serve, not to care upon what dishonourable and unseemly conditions you go to work! I judge no particular person: I leave you to the judgement of your own conscience. I do not accuse you as if ye sought to win the spurs by your parts, or could not take it well of God, if sometime he held you short in gifts and performances. I press yet another thing: Be your service never so allowable, yet fall not in love so with it, pity not others so fare in the want thereof, that you should be unwilling to come under the command of God, as well in suffering as in obeying. 
1 Cor. 14.32.  The spirit of Prophets must be subject to the Prophets, (be it never so good) how much more to God himself? And it is as good sometime to take counsel as to give it: and as good to look so to some one thing (which we desire, and find ourselves enabled by God unto) as yet not to blindfold our other eye to over see some other duty lying before us, which (although perhaps it be unwelcomely sudden to us, and speak in our cast, yet) is such an one as God calls for at our hands to a further honouring of him. So shall we do greater things (when God abases us in ourselves, and hath us at his beck) then, when all our best gifts are improved, without such a command: so also shall we proportion ourselves in some beautiful sort to walk with God, and trust his all-sufficiency both in our sufferings and our do: and God shall honour himself in both, and us for both, we doing both, in self-denial and faith. 
Luke 17.10.  Although (poor wretches) when we have done all we shall be but unprofitable servants.  
Fourthly, this is terror and conviction to all Papists and formal worshippers. Use 4 Papists first, 
Popish stateliness of devotion is odious to God.  for their scorning the simplicity of Christ and his Ministry and ordinances: and counting the mean things thereof a derogation to their Religion, and an occasion to make the worship of God vile and contemptible to the people. And therefore instead of mean and foolish things, they establish pompous, great and wise ways and devices of their own: glorious Images, Roods, Crucifixes, relics, donaries of gold, silver and jewels: They fill their Churches with paintings and curious pictures, and strive who shall outstrip the other in the beauty of buildings, the curiosity of carvings, of imbellishing of Idols, who shall have the richest copes and canopies, and the most sumptuous Altars, chalices, pixes, and other compliments belonging: when their Mass is most gorgeously set forth to the sense, and when the Ministry of Christ is thereby eaten up (as the fat kine by the lean) when all spiritual means of mortification are turned to carnal and outward, such as the flesh delights in, but the lazy and base heart of man abhors, then do they think the service of God best dispatched. Oh ye hypocrites! who do oppose God point blank in his purpose, and turn the conversion of souls into perdition of them; how will ye answer God in his day of account? ye pretend that hereby ye grace God's service, but, the truth is, ye overthrew it, embondaging the senses and enthralling the consciences of men to a worship pleasing and possessing the carnal part, but leaving their souls lean and sterved for lack of spiritual instruction. God requires that his spirit in the ordinances, 
1 Cor. 2.1.2.  should quash and control all the excellency of man: and you strive by amusing and detaining the eyes and ears and senses of the body, with pomp and state, to quash the power of preaching, and the efficacy of the spirit. But there shall come forth a fire out of the breath of his mouth one day, and consume all these inventions of yours, and carry both you and them to the place whence they came. The misery is, that in the mean time, you do snare and lead innumerable souls to hell, and leave them at last either to senselessness or despair, and none may say, what do you?  

Proud hypocrites disdain to be taught by mean persons.  The like I may say of all formal hypocrites: who disdain the sillines of God's Ministers, preaching, and sacraments: they forsooth scorn that every base fellow should have the credit of converting them; they could be content to hear Christ preach, or Paul, or some of the Apostles (who yet if they were among them should be as base with them as the basest) they must either hear some great learned Doctor, or scholar of renown speak to them, or else they will not lend their ear: others say that their Jesuits are the only men of learning now a days, as for our English Preachers, alas! they are but silly fellows to build a man's faith upon: In a word, either they will ground themselves upon the wisdom of flesh, and the preaching of such as seek with curious and acquaint oratory, and the deceitfulness of man, to entangle the mind, or else they care not whether they hear any or no. But oh ye wise worldings! know ye that God doth usually the greatest things by meanest instruments? know ye not that flesh loves itself, and that there is small hope of doing any great things by fleshly means? should than flesh glory in herself, and take away the glory from God, by an unsanctified and unsavoury boasting of it own strength? Surely look to it, they who build their faith on man, must rush their souls to destruction of necessity. And the wisdom of God hath chosen the foolishness of preaching to save them that believe. If ever ye look for this, be wise intime, and become fools that ye may be truly wise to salvation. 
1 Cor. 1.1.27.  Of which I shall speak more fully in the next use.  
Use 5 last therefore, let it be use of examination, to all sorts, to try themselves about this issue, 
Examine.  what great things God hath wrought in them by the poor and silly means of his Ordinances. Try whether the Lord hath by them translated you from the kingdom of Satan and darkness, to the kingdom of his dear Son, rid you out of the thraldom of your lusts and Idols, to serve the living God. Think not that the kingdom of Christ stands in a few tricks of wit, or enticing words of a frothy Mounteebankes tongue: think not that fine sentences, or strong lines, or a jangling wit, priding itself in a vainglorious Preacher, will go for pay, when Christ shall come to judge. 
Trials and marks of our fleshly wisdom subdued Luke 18.8.  The great work which he will look for, will be faith unfeigned, a broken spirit, love out of a pure heart, & a new creature. Therefore take some marks hereof, and try yourselves.  
First, the Lord by poor means, will cast down that frame of carnal Trial. 1 wisdom in you, be it never so strongly settled, and convince ye of your folly, in that you should ever so besot your own selves, as to think, that the way to heaven should lie in such a course as you have walked in. Oh! (shall you say) if ever I go to heaven, God must turn a new leaf with me! flesh and blood, a curious humorous conceit, will never inherit the kingdom of God: The Lord, I say, will discover to your eye, such an excellency in his Ordinances, even when they seem weakest to your fancy, that you shall fall down and say, The Lord is in you of a truth. The scales of your carnal eye shall fall off, 
Acts 9 Revel. 3. Psal. 119.  and you shall be anointed with eye salve, to behold wonders in those poor instruments and ordinances which you have so long despised. The old judgement of error, and this foolish world, shall be taken away, and a new Spirit of discerning shall be given you, to look off from the base outside of man, of preaching, of Sacraments, and you shall see a divine power and majesty therein. The Ass shall not seem so base as the rider seems glorious: and you shall strew your clothes, and bows of trees in the way of Christ, crying Hosanna, and magnifying God, that by such poor pipes and channels, conveys so great things to men. Ask yourselves, did you ever perceive such a work wrought in you? If not, you still abide in the gall of bitterness, and are purblind, seeing nothing a far off.  
Secondly, the Lord will make you so fare from your disdain, that he Trial. 2 will make you crouch and be glad of the silliest Minister of God in all the country, as those Acts 2. 
Acts 2.37.  who came trembling about those same Apostles (whom in the former Chapter they had flouted and mocked, as drunken with new wine) and said, Men and brethren, what shall we do to be saved? So shall you do, such as you have jeered for zealous men of the Spirit, you shall now be glad to be admitted to ask them what course you may take to escape hell? and surely try yourselves in this point, if still your disesteem of God's Ministers continue in you, you are none of those in whom GOD hath wrought any great work in.  
Thirdly, the Lord shall correct that corrupt self-love and partiality in Trial. 3 you, whereby the affectation of some odd Minister whom you humoured; covered and darkened the graces & gifts of God in others, less reputed of by you. Oh! now shall the Lord purge out your private judgement, and put a public spirit of communion of Saints into you: Alas! you shall see all the Ministers of Christ one as well as another, to be the mutual aiders of your faith, and furtherers of your joy, given by God, not for this or that man, but for the good of the whole body. And accordingly you shall prise them, even for the graces of God in them, and for the use which they serve, even the work of the Ministry, 
1 Cor. 3. Ephes. 4.  and the edifying of the Church in love. Partiality and private ends of your own shall stink unto, as knowing, that if God convert you to himself, he makes you members of the body, which bears you up, not you it. Not the meanness of the vessel shall now offend you, but the rich treasure in it shall ravish you: now if your souls may be saved, all other respects shall vanish.  

4 Trial.  Fourthly, God will teach us to deny ourselves in that base ease and sloth of our spirits, which satisfies us in having, in hearing a Minister, and the sound of his words, which contents us in that we enjoy Sabbaths, Sermons, and Sacraments by course, in a rolling succession, without observing the power and savour which any of them leave in us. This commonness, and taking all for granted upon a custom, blinds us, even as a cloth hung before our eye, hinders the action thereof, and puts it out by degrees. This ordinary accustoming of ourselves to that which is obvious, casts a veil over our hearts, so that we never come within the holiness of the ordinances, neither mark any great work done by them, either in ourselves or others. And by this means we are hardened by them, rather than wrought upon, either by humbling, quickening, or renewing. How hath the Lord then wrought in us? have we after a long sleepy, and drowsy hearing and receiving, at last been pulled by the ear, and jogged by the Spirit, to stand up, and be awakened, to see the wonders hidden under the veil of humane infirmity, and the poverty of the Ordinances. Do we wax weary of formal remembering of a few sentences, or commending the Preacher, talking of what we heard; and do our hearts begin to burn within us when the Word is opened through the evidence of that Spirit which speaks in the Word? 
Luke 24.  Do we feel the weight of truth uttered by a weak man, to bring our souls under the authority of God, even as if he himself spoke? Do we feel the power of an Ordinance (as fare above man, as heaven is above earth) to awe and overrule us? It is a sign that God is preparing to work somewhat more than ordinary in us, if we suffer it not to slip from us.  

5 Mark.  Fifthly, this shall be another sign to us, if we acknowledge a providence of special mercy, in that the Lord will use poor means to convey his greatness and goodness into us: For, what proportion is there between the Majesty of God, and our baseness? Or how should we endure either to hear his voice, or the voice of an Angel? Therefore the familiarity of the instrument, and the weakness of the Ordinances, is a great benefit unto our simpleness. And as those Israelites were not able to bear the terrors of God, no nor so much as the face of Moses (being armed and honoured with the extraordinary gifts of the spirit) were feign to desire that Moses might speak, 
Exod. 20.  and that with a veil upon his face, to weaken the shining of his countenance: So should we turn our offence at the baseness of Christ, and the ordinances, into admiration and thanks, that thereby, the excellency of God might be accommodated the more easily to our weakness.  

6 Mark.  Sixtly, another mark is, when the sinfulness of the instrument abusing the ordinance, by his ignorant, rash, confused and unprofitable handling of the word: yea, attempting the Sacraments with profane hands, through the scandalousness of his life: doth not weaken the esteem of the ordinances themselves in our hearts, nor cause us to stumble at them, & slight them ever the more. Rather, when our souls tremble at such impudence and boldness of man, (that they should dare with unskilful or impure spirits, to obtrude themselves upon God's holy matters) and look up to God by prayer, that either he would better and change, or else cast them out of his Church; that they may no longer darken and destroy the excellency of truth, by their sacrilege and audaciousness. Mean time, looking beyond the sin of the person, let us behold the glory of that Ordinance in the nature thereof, which yet we see so sullied and eclipsed by the blindness and wickedness of base usurpers.  
Lastly, 
7 Mark.  when we can fasten upon those great things which the Lord offers us by weak means, and that by faith in a promise; taking them out as our own peculiar portion. For, as when the Lord cast down the walls of Jericho by those Rams-hornes, the chief active instrument of the miracle, was, the faith of the Church, 
Heb. 11.  as the Author of the Hebrews tells us; so, the great things of God are conveyed by faith into the heart, through the Conduit of a promise. Look what the Lord of the Ordinances, Sabbath, and Sacraments, hath promised to work by them in the soul, (when there seems least likelihood to man) that the soul may and will expect from him thereby through faith.  
Therefore try ourselves in some of these. This doctrine aims not at discoursing of the several works of the Word; yet so fare as the point will admit, let us try ourselves by some of them. The promise of God assures us, that the weapons of the Minister of God, are mighty, through God, to cast down strong Towers of a prejudicated, rebellious, stout proud heart, and the high thoughts of man, 
2 Cor. 10.4.  which resists the obedience of Christ: Can we then speak it in truth, that we have found this virtue go out from the Word into us, that when we went to the Word full of ourselves, yet we have returned thence empty? And as a Soldier out of an hot battle, wherein he hath lost an hand, a leg, or received some deadly wound; yea, (which is more) lost his great stomach, so that he sees himself to be a very fool, and no body to that he seemed: So, have we seen that in the Law which hath cooled our courage, and made us afraid to set up our bristles any more? Then a weak Ordinance hath wrought a strong work in us; for it hath mastered that which was our strong fort, I mean the fervour of our jolly stomaches. It was not the work of a poor instrument, but the power of God which did it.  
Again, it is the promise of God that the truth shall make us free? Have we then felt that it hath unbound our souls from the chains of our fear, bondage and infidelity? Hath it so enlightened us with the glad tidings of Christ, that it hath also piercied into our affections deeply, to long and hunger after them for ourselves? Did we find, that after once we heard the truth as it is in Jesus, we could not lin, nor give over till it conveyed the merit of his satisfaction and blood into us, to pacify our conscience, and to rid us of that fear of death, 
Heb. 2.15.  whereunto before we were subject? And so renew our souls by the efficacy of his death, so that we have crucified our old man with the affections and lusts: 
Ephes. 4.18.  and felt the blood, strength and marrow of the new Adam and quickening Spirit reviving our veins and bones? Surely then poor means have done great things in us, far above all which the power of weak man can reach unto. Again, the Gospel serves to breed and beget the soul to the hope of immortality and life in us. Do we then feel, that as poor as the Preacher was, 
2 Tim. 1.  yet the Lord overruled him so, as by the power of the Spirit breathing in him, the carnal savour of the creature, the love of the world, and a fading life here below, is driven out of us, and the breath and savour of Grace and Heaven is put into us? Hath it cast out our lingering after an earthly Paradise, irrecoverable, and carried us into a Paradise of glory, never to be cast out more? Hath it filled us with heavenly desires, even while we are upon earth? Hath it set us in an estate of content and peace? yea, as it were in a rich vein of hope, wherein we are restless, and ever digging deeper, till we attain full satisfaction in the fullness of the fountain? Surely, if we can say this, in any measure, we may buy and sell upon it, that the promise by faith hath been the mean of uniting us, base flesh, and sinful dust and ashes, to the Lord himself, eternal and incomprehensible: that is to say, corrupt, weak, wretched man, to God, blessed for ever. Nothing can do such a work but a divine ordinance by the power of a Mediator through a promise: for what is weaker than a Minister to effect it, or what more impossible and incompatible, in reason, then for a sinful man to partake it? This than be said of this second thing collected out of this verse, to wit, the means of Naaman his healing, the washing in Jorden.  

The third gerall.  The third and last point out of this verse I will propound by answering a question briefly, Object. arising out of the former doctrine. For it may be demanded, seeing that, not the waters themselves were the cause of effecting this cure upon Naaman, but the power of God only in and by them. To what end did the Prophet so press upon him the washing in Jorden? and why had it been so heinous a contempt for him to have neglected this charge? 
Answ. Why God useth outward means to convey grace: viz. To stop man's devices.  The answer is double: First, in respect of the necessary concurrence of the water to the instrumentalnes of Gods working: Secondly, in respect of a sign or ratification of the promise in the heart of Naaman. To open both these in a word: For the former, it is always the course of God to work by means and instruments, sensible and bodily; when he hath to do with us, men of a bodily and sensible nature. As in the duty of prayer, though the work thereof is properly spiritual and holy, and the Lord can tell our hearts, as well as our tongues; yet it is his will that we offer it up by the instrument of outward speech, orderly set & sensible: Take unto you words & say, 
Hosea 13.2.  receive us graciously. So, though the power of regeneration stand not in speech, but in the Holy Ghost: yet the Lord will not so work immediately, but by the ministry of man to man, he hath ordained to convey his spirit into the heart. And the reason is plain: for else what a door should be set open to the fantastical spirit of man, to vent his own speculations and conceits, without any warrant from God? Who would not frame to himself revelations of the Spirit, and devise new inventions of serving God? How do Anabaptists boast of their own fancies? How do they despise the ordinary calling of Ministers and preaching, and thrust forth themselves by the instinct of their own spirit, as if they were some great persons? How do Papists devise new worships, as that Mass of theirs (which is nothing else save a mass of many ingredients added by sundry of their Popes, or masters of ceremonies) and those many Sacraments of theirs, whereof not one print of Gods appointing appears in all the Scriptures? If this be done by them, against the express will of God, what would they have attempted, if they had been left unto themselves? How infinite would they then have been? Therefore the Lord will have all that look for any work of his Spirit, to attend the means closely, and reverently, and only by & through them to expect for blessing. If God please to unite his grace only to them (ordinarily) may it not well beseem us to tie our attendance and observation of his power in and by them? This is one cause why the Lord would not extraordinarily convey himself to the Eunuch, to Cornelius, 
Acts 8. Acts 10. Acts 9  to Saul at Damascus, save by the intermedial instruments of Peter, Philip, and Ananias; our spirit is always in our extremities: for either we run to our fancies, conceits, sloth and ease, contemning the means, or else (when means must be used) we fall to idolise them; both which the holy Ghost abhors.  
Another reason is, in respect of Naaman himself; who was a novice. Reason 2 It was the will of God to heal him by faith in a promise. 
Why are signs & sacraments used by the Lord, for the effecting of spiritual things, viz. to assure our weak faith.  Now because that was a difficult object for him to settle upon, the Lord appoints him this outward and real sign of the waters, to prop up his faith by, and to settle his inner spirit by the external sense. As if he should say, Go thy ways, I will heal thy leprosy believe me: and if that be unlikely to thee, lo I give thee a sign, even the waters of Jorden, that, as verily as thou shalt drench thyself therein, so verily will I by my spirit heal thee. Occupy thyself in obeying of me, and lo, I will be present with thee, to put thy weak heart out of doubt, concerning thy cure. This was always the course which the Lord took with his old Church, whensoever he promised any blessing or deliverance unto them. 
Judg. 6. & 7. & 8.  Thus Gede●n a man inexpert in war, was feign to be strengthened by the fleece both dry and wet: and by the dream of a barley loaf by one of the Midianites; yea the Lord never revealed any purpose of his to the Prophets; concerning either the public, or any special person, but he strengthened it by some outward sign, suiting the thing, and affecting the sense. Thus when the Lord meant to rend ten Tribes from Rehoboam, and give them to jeroboam, 
2 King. 12.  Ahijah the Prophet is sent to tear his garment into twelve pieces, and to give him ten, and keep two. A very real resemblance. And that young Prophet to strengthen his denunciation against the same jeroboam, 
Cap. 13.  and his idol at Bethel, told him two signs, one present, viz. the falling out of the ashes from the broken Altar of sacrifice: the other to come, josiahs polluting those high places by burning the bones of the Priests upon them. So Esay strengthens Hezekia, in the news of his recovery, 
Esay 37.  by that famous sign of the Sun's going bacl ten degrees. And so, when Ahaz refused the sign, 
Esay 8.  the Prophet gave the Church one touching the deliverance from Rezin: to wit, the conceiving of a Virgin (some two or three hundreds of years after) even with a son, who●e name should be Emanuel. Infinite it were, to speak of Ezekiel's brick, pourtraying the siege of Jerusalem, the hole in the wall, by which he conveyed away his stuff: jeremies' basket of figs, the best and worst, that could be eaten, to describe the difference between the Jews in Babel, and the rebels at Jerusalem. The like was Agabus his taking Paul's girdle: and the very false Prophets Zidkijah and Hananiah, affected the like course in their horns and yokes. Even so, the Lord did teach his people by many bodily ceremonies, cleansing of leprosy by the Priest, and, washing by outward sacrifices, and the like. And by those many resemblances of the blood of the Paschall Lamb sprinkled, and the flesh of it eaten: as also by Manna, the Rock gushing forth with water: Also by the cutting off the foreskin of the male, he made the Lord Jesus and the power of his death and cross to be known sacramentally, (although but darkly) in his Church. And now under the New Testament, although the worship be more spiritual, 
Sacraments excel common signs.  yet the course is the same. True it is, Sacraments exceed signs in their efficacy, yet agree with them in this general kind of outward signifying or strengthening the soul by signs. For what else doth the Lord by Baptism, or the Supper, but ratify the weak receiver, in respect of the faith of the Covenant?  
Let us therefore make use of this holy course of God for our conviction and assurance: and as seals exceed bare covenants, because they carry the parties to an assurance of faithfulness between them, through the strength of the Law of the land in that case made and provided, that they may not stagger or question the meaning of each other: so, let us thankfully embrace the course of God toward us for our establishment in his purpose and covenant, both to engraft us into himself, and nourish us in himself, as the branch in the stock. Let us not cavil at the difference of miraculous and ordinary signs: for the Author of the one, is author of the other, and (in measure best known to himself) hath promised concurrence with the one as well as the other: yea, the miraculous herein, comes short of the ordinary, in that the former had but a temporary assistance for the present occasion; whereas the ordinary have promise of a more spiritual and excellent assistance until the end of the world: let us not then requite the Lord basely for this his provision: let us not become weaker thereby, as weak children in their limbs, when they are taught to stay themselves by a rail or frame for the nonce, grow weaker after such provision then before. Whereas rather we should use such helps as purblind eyes, and weak limbs use: that as Spectacles and Crutches, both to preserve and relieve their sight and go. We should struggle against our carnal distrust, by these sensible stays, and say: As verily as I have been washed in the Jordan of Baptism, so verily shall the flesh of my soul come again, as the flesh of a little child, I shall be clean, and I lot upon it by faith. As truly as I take, and eat and drink this bread and this wine, so certainly shall I be nourished in my weak faith, and cheered in my fainting, drooping spirit, to run my race, & to grow in holiness. But because I have in a set treatise for the nonce, pressed this point fully, therefore I here repeat nothing: let the Reader look upon the former Treatise of the Sacraments, as I have alleged it before. 
See also more of this in the 21 Lecture, after.  It is now time to put an end to this doctrine and verse, and to conclude the Sermon. Let us pray, etc.   

THE FOURTH LECTURE Upon the eleventh verse.  VERSE XI. 
But Naaman was wroth, and went away, and said, Behold, I thought he will surely come forth to me, and stand and call upon the Lord his God, and strike his hand upon the place, and recover the Leper.  
VERS. 12. Are not Abana and Pharfar rivers of Damascus better than all the waters of Israel? etc.  
WE are now (beloved) by providence come to the second general head of this Text, 
The second general of the text. viz. Naaman's answer to the message.  and that which contains in it one of the main scopes for which I chose this Scripture. And it containeth in it the answer of Naaman to the Prophet's message: For the handling whereof I will first lay down the method of the answer in these two verses, and so come (God willing) to the several points therein, as they lie in their order. Generally then observe, 
Naaman tried by God's delay of the cure.  that Naaman is thoroughly tried by Gods delaying of his cure: God searches him to the quick, now he is set in this fair way of providence, yet the Lord stops his course, and makes the cure more longsome than he looked for: And how doth Naaman take it? Surely very ill, and unwelcomly. 
Three specials in this verse.  This general contains three specials: The first (not in words, but in sense) is the ground of this distaste, which he doth not conceal; he is too full, and this is the third affront he had met with in his journey: For first, 
1. Naaman's self-conceit and prejudice.  he goes the wrong way to the King of Israel, and loses that labour. Secondly, when he is set in his way, lo, he comes to the Prophet's house and crouches; but the Prophet comes not at him. Thirdly, that might have been borne, if the errand had been thereafter; but now that also savours of dallying and delay, and now he utters all, and saith; Behold, I thought with myself, he would come out and lay on his hand and heal me; but lo, he sends me word I must go to Jorden. Surely, this is but mockery, I cannot think he means me good: Thus he utters himself. 
The opening of it.  The root then of his discontent, is his conceit or selfe-prejudice, he would frame a way of cure to himself, without any warrant from God or the Prophet; to wit, that now (sure) the work would soon be done, Elisha would lay on his hand upon the disease, and in God's name heal it without any more ado. Now he sees it falls out otherwise, he is at a set, and knows not what to make of it: If he had moderated himself in his heat of selfe-thoughts, and said thus within himself; Surely, it is God that I have to do withal, and how he will go to work with me, I know not: I may imagine a thing, but he in whose power the stroke is, must determine, and good reason that I follow, and be led by him; and well I may, for I shall be a gainer at the last; and what is it for me to wait, in respect of the exceeding good I shall enjoy? If this had been his thought, how well and equally had his heart been carried through the work? But lo, self-opinion sets such a colour before his eye, that he is wholly transported with it out of his own possession, and now being crossed of his own plot and way of healing, he is out of patience. This is the first thing.  

The second special: The fruit of this conceit. Discontent and rage.  The second is the fruit of this defeat, and that is wrath, and going away in a rage: both testimonies of selfe-defeated: First at the message hearing he is wroth, and when he had vented the cause, than (as a man gathering more and more stomach) he adds this, viz. an abandoning and renouncing of the Prophet, and turns away in a rage; yea, resolves to give him over (as full of him as he was before) and to go home as he came, let all go which way it will, he will lose all his labour, rather than be thus gulled and mocked by any man. A strange thing that this stuff should appear in him, who had so fare put himself upon the Prophet.  

The third special: His strengthening himself in his humour, by carnal reason, in Verse 12.  The third thing is the backing and hardening himself in this his discontent (for all wrathful ones love to seem mad with reason, lest it should appear that want of reason made them so) and his colour is to confute the Prophet's message. The sum is, the Prophet hath sent for me to make a gull of me, pretending to heal me when he intends nothing less: For if he did, to what end should he prescribe me to wash in Jorden? If washing there would serve, how comes it to pass, that there be so many Lepers in Israel unhealed? And if so be, Jorden be such sovereign water, what are our rivers at home, Abana and Pharfar, which yet never were known to be medicinable for the leprosy? What a message than is this to send me, Wash in Jorden and be clean? Lo (I beseech you) to what a man may come who is blindfolded with self! He will stiffen himself in his error by any argument coming next hand: Carnal reason then here offers itself to confute the message, as a mockery. And how (I pray) doth it argue? Thus, It's a senseless, unlikely thing, nay impossible to reason. What then? hast thou forgot thyself Naaman? Camest thou to be healed by reason, or by a Prophet? What a consequence is this? Carnal reason judgeth otherwise, therefore it is ridiculous that Jorden should heal. Nay rather, if a Prophet from God will heal by Jorden, why may he not? For he heals not by Jorden, as Jorden, but as by an instrument of God's divine power. Therefore rather to argue against God by carnal reason, is more ridiculous. Thus much for the opening of these two verses.  

The first general handled, viz. Why God delayed the cure still? That he might know himself.  I will first give a brief touch of the trial which God put here upon Naaman, in delaying his cure. Why was it? To try all which was in his heart, and to make him see what metal he was made of: God was loath to send him away with his cure, and a proud wrathful heart withal. Therefore now he discovers him to himself, and rather by this delay of the miracle, chooses to make all his crouching and humbleness, break out into rage and distemper, & bewray him openly, than he should nuzzle up himself in a fair opinion of that which is not in him. Question. But it will be demanded, Did Naaman feel the Lord present in this work? Did he not as a carnal man in all this? or is it any wonder he should be a wrathful raging man, being a Heathen, and crossed in his main aim? I answer: Answer. We must not so much conceive him as he is in his own sense, as in God's shaping him to his own end, by grace and conversion. 
Naaman to be conceived of as one under God's workmanship.  When once Naaman truly came to himself, both the former rubs, and this affront of delaying his healing, wrought a marvellous abasement in his soul, and set forward the work exceedingly. I have already handled the reason why the Lord stopped Elisha from coming out: Now I would briefly add this, how God tries him in disappointing his haste, and thereby occasions him to rebel and break out, that he might know himself yet more thoroughly. And let it teach us this, That the custom of God is, 
Doctrine. Whom God will save, he will teach them to to know all in their heart.  when he is working any great change in any, he will try them deeply, and make them know what is in their spirits: They shall find many a stop in their course, things shall not succeed as they desire: God will hid himself from them, and seem not to regard their labours, prayers, tears, endeavours, but suspend their hopes and desires from such success as they look for. And why? To try them, of what frame they are, whether their forwardness Reason 1 and zeal be well planted in them, or no: whether they will wait, or make haste, attend meekly, or run headlong. If they fall to distemper and weariness, God will show it unto them, that they may afterward watch and have themselves in a deep jealousy, and not be deceived with the appearance of grace in stead of substance. If they stick to the trial, and carry themselves meekly and quietly under God's delays and prolong of his time, that then they may acknowledge by what strength they stand. However, it is very fit they should be tried.  
Thus the Text saith, Deut. 8.2. 
Deut. 8.2.  that the Lord dealt with the Israelites in the Wilderness. First, he would not lead them the right way, by the land of the Philistims: but by the Wilderness: and there he would so hold them occupied, that whereas they might have been there in forty days, he led them a traverse of forty years. He held them to hardmeat, and when he gave them a supply, yet he gave them but from hand to mouth: and why was all this? Moses tells them; even to try all that was in their heart, to turn it up-side-downe, that by all the weary journey of the Desert, their hunger, their wants, God's provision, their unthankfulness, God's judgements, wasting them, delaying and crossing their lingering after Canaan, a land flowing with milk and honey, by the ruin of all the carcases of them that came out of Egypt, the Lord might cause them to know themselves & the Lord thoroughly, deny themselves, wait upon his promise, and enjoy Canaan with a more humble and thankful heart, than else they had done. Otherwise what boot had it been to have brought them into Canaan with their father's spirits? The land certainly had surfeited them, and vomited them out else, as soon as they had come in: but now Reason 2 experience of the Wilderness, taught them how to walk before God. 
God gins with his people as he means to proceed.  The Lord gins with his own as he means to proceed: He means to make them patiented, meek, enemies to self, privy to more corruption than the world knows of, jealous and watchful, and willing to be as God will have them, and to think it best to be base, when God sees it meet: this I say the Lord is feign to deal with his betimes, even in the first beginnings of his grace, (as a man would bow a twig as he would have it grow after:) And therefore in the very threshold he stops their hasty course, and whereas they would think they might be converted and believe quickly, asoone as they feel their need and hear of a promise, lo, the Lord makes it a longer work than so, and delays them, till he have laid a foundation for after times, till he have made them know all that is in their heart, and not think much of God's corrections afterward, as having been trained up to the yoke from their youth. Ephraim was as an heifer unaccustomed to the yoke, 
Jer. 31.31.  but when she was yoked and humbled, she converted to God, and smote upon her thigh, and so was fit for mercy, then when she was wild and unbroken.  
Reason 3 And to say the truth, if the Lord did not thus delay us in our haste, and put a stop upon us in our proceed, 
To teach us the price of grace.  which of us would ever think grace to be such a thing as it is? which of us would not wax wanton with God, and forget our former condition? which of us would p●●se mercy and conversion as the inestimable, free gift of a gracious God, who might have left us at large, to the corruptions of the world, and the depth of the Devil? But, when we see how the Lord crosseth us, what blocks are in our way, and how hard it is to be vessels prepared for mercy, to be cleansed from our evil savour, which would defile the grace of God, than we wonder that ever the Lord should bestow any mercy upon us at all. And so, we walk in the sense and savour of it more humbly and thankfully afterward: we suspect our base hearts, we are jealous of foregoing it, earnest to pursue it, glad of the least dram of it, and why? we know the price and worth of it, 
In this frailty and corruption of nature, we can bear no great measures of grace.  by good experience of that it cost us to compass it. Where is there a man who is meet to enjoy any great matter from God, either outward blessing, or spiritual favour, without pride and swelling? So that the Lord is faint always to be much in preparing such as he intends to bestow any great matter upon. How long was David in preparing by the Lord, 
See 1 Sam. from chap. 15. to the end of the book.  ere he came to the kingdom? Between his first anointing, and his Crowning, how many turn against and pursuits had he? Surely as the Merchant of the East Indies who ventures for rich wares and precious commodities hath an hard task of it, goes through strange hazards, by pirates, by tempests, by winds, by rocks, and by continual fear, both going for them, and coming home with them: and all to teach him the price of them, that he may after enjoy them more soberly; so is it here. The Lord is feign to prolong the day of his mercy and pardon, and to bring the soul through many adventures, to teach it to enjoy mercy without wantonness, giddiness, lightness, and boasting. A drunken man can bear strong drink or wine with his weak brain, aswell as our slight hearts can entertain grace: we wax vain, and frothy, idle and empty, as not knowing what we have received from God, nor how sober and wise we ought to be in the use of it. 
2 Cor. 1.2.3.  So Paul: the Lord meant to betrust him with deep revelations: But before that, how was he feign to buffet him? what bitter greetings had he of his vile heart, and how was he abased in his own feeling? And why? Surely to teach him to walk humbly not to swell, nor disdain others, but to distinguish the excellency of God's grace from the baseness of his own spirit.  
As we see it to fall out in the disposition of seasons and weather: 
Simil.  while the winter season is in her settling and height, although there be a general coldness of the air; yet it is mixed with some calmness, and moderation: But when once the spring tide is approaching, we see what inequality of weather there is, winds, reins, tempests, and blustering: all to purge the sky, and to bring down the winterly distempers of it, that the coast being clear, the sweet season of the spring and summer may succeed. Just so it is with the soul: perhaps while it lies under the winter of her own desolation, she makes a shift, and hath no great chains upon her, as being under the hatches of misery: But if once the Lord cause the spring time of life and conversion to approach; strange it is, what tempests, clouds, and weather arise, the heart grows full of fears, corruption rebels, by occasion of the Law, and self rises up in arms by occasion of the Gospel; a marvelous change appears in the soul, through terrors, bondage, doubtings, resistings, cavelling, and distempers of a base heart, loath to leave that hell of hers, (which by custom became her heaven.) But all this is but as it should be, the Lord proceeds gradually and by steps, delays the work of grace, and all that the coast may be somewhat cleared before hand, and the soul prepared to welcome the season of mercy, with calmness, humbleness and modesty. To conclude, the Lord is Reason 4 most wise in thus trying his own servants before he convert them, 
To discern them from such as are not his own.  to the end that he may discern them from such as are not of his number. For why? when hypocrites once come to see the conditions of grace, what attendance upon means, what knowledge and sense of sin, what deep convincing of conscience is required: how humble, hungry, painful, earnest, the Lord looks the soul should be, that desires grace, how  in her aims, and prising it above all liberties, how willing to sell all, (and glad it may) to buy this pearl: lo, their rotten carnal hearts fly off, and abhor to stoop so low upon any hopes: They thought heaven might be compassed with small ado, and that they might have it, and their own wills too: But when they see it will not be: nay more, that many a poor honest soul is feign to wait long at God's gate, till he see it a fit season to bestow his grace upon it: alas! poor wretches! they never were either so pinched with sin, nor affected with mercy, as to bestow half the cost for it, although they might be sure of it: and therefore they fall off, either altogether, and so turn bacl to their lusts; or else, if light and compulsion of conscience scare them from that, they still abide as they are in a sapless, fulsome, and dead course. But it is not so with the others. God's true Merchants of the best pearls, who know the true worth of them, will not be beaten off by such discouragements, but (but with Naaman in the verses following) rather than they will forfeit all their hopes, and carry back their lepers skin With them: 
See Mat. 13.44.  they will put their lives in their hands, or rather themselves in the Lords, to deal with them as he please, and whatsoever difficulties or delays they meet with, they will bear them, seeing they are for the best, all shall end well: By waiting the Lord will appear at last, but by giving him over, they are sure to perish. Oh! there is great use of this course! how many desperate hypocrites doth the Lord try hereby, discovering their baseness, rage, and discontent? and how doth he comfort his own faithful poor servants, that have waited upon his salvation, assuring them it was his own grace that sustained them in such delays and difficulties to hold on?  

Use Instruction & admonition to all Novices in grace, not to be dismayed for difficulties.  The use whereof should be instruction and admonition to all naaman's and novices in regeneration and the work of conversion: first, that they make no other account before hand but to find difficulties and affronts in their way, although perhaps they set forward at first with fair wind and great hopes: yet that both wind and tide may turn against them, before they have done. Let not him that puts on his harnis, boast as he that puts them off. Rather make account of the hardest before and be armed against it, be not discouraged nor faint in the onset, for I tell thee the worst of God's way is easier than the best of thy former course of lust and ignorance, the paths whereof are pleasant, yet going down to hell. And being warned thus, it will be half an arming to thee, it will cool thy carnal heat, send thee to God for strength, and make thee out of savour of thy self-attempts. Secondly, when thou shalt meet with such hardnesses in the way, wonder not nor shrink bacl: say thus, I entered upon regeneration with this proviso, and laboured to cast the hardest. If easier terms be offered by God's providence, if Satan be kept off, or corruption, held under, or the work made sweeter than I feared, let me count it my gain and a portion which many of my brethren want. But if I meet with brunts, let me not desist and go bacl to Egypt, but proceed on towards Canaan, hoping that yet the issue shall be good. Say thus, now the Lord is trying of me, of what mettle I am made, even as he tried those soldiers that sooped water, 
Judg. 7.  or lapped it: now is the season for me to look about me, now let me abhor to play the timeserver, hypocrite, staggerer, and revolter from God's way, because I meet with offences in it. If now I turn away and be distempered, vowing that I will never go on one step further, nor strike one stroke more, I shall show myself and the mettle I am made of, but if I shall meekly devour and digest these affronts, than I shall show a patiented waiting heart upon God, and one that esteems grace above all my labour, and a rich bargain upon the price. If Naaman had been ware what God intended him before hand, he had said no less: God tries me by this delay, God make me meek, and keep me from rage! But because he was yet ignorant, therefore he must be conceived as one whose passions and anger the Lord meant to cover and pardon in due time, and therefore now overruled for his good afterward.  

Quest. What difficulties are they which Gods travellers endure?  But some may ask, what difficulties do ye mean? I answer, such as these. Many enter upon conversion upon great hopes and affections stirred up by the Gospel: But after a while, perhaps it pleases God to show them their faces in such a glass of terror and confusion, that their hopes are turned into horror for some good space together. 
Answ. Manifold. 1. Inward.  And in this condition they are tempted perhaps to avoid wounds of conscience by making away themselves if God stayed them not. Others feel a raging heart against the Law and Minister for searching their sores and convincing them so deeply, if God turned it not to good after, and thereby tawed them not more throughly by their own corruption. Others are in consult with themselves, whether they were not better abandon all hearing and praying any longer, and return to their jovial company and pleasures of sin again; that so they may shun this sharp Schoolmaster by playing the truants, and so be at some ease: except God show them that this discipline (as untoothsome as it is) yet is wholesome. Others stick long at this knot having a slavish sad melancholy spirit, delighting in sullenness and fear; especially if sad crosses mix themselves with inward heaviness (as ill marriage, debts, pursuits, ill success, and the like) They think God frowns more upon them then in the former days of their ignorance. Others are as much amazed on the other side, because their terrors were never so great as others, nor were their consciences so deeply affrighted with wrath and hell, and therefore not duly humbled. Others feel a great measure of unmortified lust and filth to dwell in them, as wrath, pride, hollowness, revenge, and to dog them, so that they cannot think that such poison and mercy to pardon, can possibly stand together. Others mistake the doctrine of preparation to faith, thinking it to stand in the greatness of measure, deep sorrow, breaking of heart, deep straits and being at a deep loss, great long and thirstings after mercy, and so of the rest: It is long ere they come to see that there must be a seed of the Gospel wrought ere these be, or that they serve rather for marks of the spirit of grace, than any furtherers of it, from any thing in themselves.  
Others feeling these wrought in them, yet when they hear that faith only can put them into a safe estate, they begin to fear that although they are prepared by the condition, yet the Lord will not perform the effect of faith for them (forgetting that God's meaning in the one was to work the other) or at least think it will be a long time first, and they shall be out of all heart ere then, or they may die ere the Lord make an end of his work. Others conceive amiss of the promise, thinking it to be offered to such as can take hold of it by themselves: not knowing that the strength is Gods and not theirs, Esay 27.5.6. and that the offer coming from the strength of a satisfaction to justice, doth strengthen the Lord to make and tender it to a poor soul that needs it: and concurs with that soul strongly to fasten it thereon, as the due portion belonging to it. Others are marvailously disquieted about their Election, doubting that all their mournings and travails are to no purpose, because they strive against God's will: not remembering that secrets are for God, not for for them, and their surest marks come from the obeying of the revealed will. Others (when the fruit is come to the birth) have no strength to bring forth: it seems impossible or hard, or unlikely, that such base ones should ever believe it were too good for so unworthy ones: and in truth men look wholly at their own ends so much, and so little at the glory which the Lord chief seeks to his grace, that they little muse of the work as becoming the omnipotency and free bounty of a reconciled God, but of that scurf they feel in themselves. These are inward.  
Others are outward affronts which meet with the soul, 
2. Outward.  some are molested grievously with sad motions and temptations and conflicts from Satan buffeting of them, and stopping of their way, by thoughts of fear injected into them; as by Atheism, doubting of God, of the truth of Scripture, or with such qualms and combats as do arise up as sparkles from the over deep terrors of conscience, or the endless rise of their corrupt hearts, casting up mire and dirt in them, and in the face of the truth, and this irksomeness abides long, if God see good to enlarge Satan according to his malice. Others are discouraged through want of Ministry, to follow on that little seed of grace which is cast into them: which is ready to die for lack of quickening and advice: and so living in desolate places and destitute of powerful means, are long ere they come to any settling and strength in a promise: not knowing, that where ordinary means fail, God himself will not be wanting to perfect what he hath begun. Others meet with discouragements from such as should encourage them; and so they fall the more sadly upon them: When the Spouse had dallied with her beloved, through ease and carnalll tenderness, security and self-love, lo, in following after him she was met by the Watchmen, 
Cant. 5.6.7.  who buffeted her; These should have encouraged her: Even Ministers are oft great affronts in the way of poor souls, rating and scorning them for their singularity; especially when they (through error) light upon such, as thinking better of them. So do Parents, Guardians, Masters, lay offences in the way of their children, orphans, servants; some threatening to disinherit them, or to disgrace them; others by their snibbing and chiding, or over-bearing them, do blast that bud which else would blossom and bear. Others also, hoping to see examples of many others as zealous as themselves, to encourage them, and finding that the Gospel prevails little in these days, the Spirit grows straitened, people wax dead and sottish, and all their devotion stands in hearing Sermons: Alas! they quail and pull in their horns, like snails, and are afraid they have been too forward, and therefore wax as lazy and lose as others, except God rouse them up by some sad cross, and make them to see that there must be more resolution in them, if they look after salvation, & each tub must stand upon his own bottom. Others resting upon their good duties and performances, and thinking religion to consist therein chief, when they feel small inward life from thence, but ebbings and flow; grow at last to suspect their bottom; but alas! how long is it, ere they can reform their error, and take a right course? So that, by these few instances it may appear, that the difficulties of many who begin fairly are very tedious, so that they find not the work of conversion so easy as they expected. 
Conclusion of all with admonition.  I conclude therefore as before, let not such be dismayed, nor give over the work of God, but remember God is now trying them, whether there be soundness or no in them to continue: and if they will wait meekly his leisure, after he hath taught them to deny themselves, he will be found of them, as here of Naaman, and reveal himself to them at last, more than at first.  
Uses 2 Secondly, this should also teach those who have obtained mercy already, 
Instruction. Christian's must look for difficulties, as well in their progress, as in their entrance.  much less to wonder if they meet with sundry affronts in their course of Christianity. For if this be done in the green tree, how much more in the dry? If novices who are so unfit for trials, meet with so many rubs to keep them from faith: how much more must they look for them whose strength is greater? Therefore consider, I pray you, and know God will try all, upon whom he hath bestowed any special favours and blessings: One way or other, sooner or later, the Lord will lay stops and blocks in your way, to try what is in you: and whether all that he hath done for you, can prevail so fare with you, as to think him worth the cleaving and clinging unto, with faith and confidence. 
Gen. 22.2. Esay 38. Job 1. Gen. 39.7. 2 Sam. 16.5, & 25. Matth. 26.69.  Abraham must be tried by Isaac, Hezekiah by the Ambassadors, job by loss of all he hath, jonah by the errand to Ninivee, joseph by Putef●rs wife, David by Shemei, by Nabal by Mephibosheth, Peter by the Damsel, and others of the Saints by other trials: whether God be above their carnal delights, whether their hearts be lowly, whether they can deny their wealth, their will, whether they be that in secret which they are openly, what meekness, patience, equality of heart is in them, 
Professors in their novicery look not to meet with many troubles  whether they be sound and resolved to stick to God, or no. None shall want their trials. Alas! many a poor soul entering upon profession, looks but from hand to mouth, how he may hold fast the promise, and live according to knowledge: but lo, in a short time after troubles arise in the married estate, sickness, losses, enemies, pursuits, wrongs: such as he expected not: On the other side, 
A none of them.  the Lord perhaps arms some strong corruption to pinch and gall him, which he knows not how to be rid of: or stings him by unthankfulness of such as own most love, by unfaithfulness and aloofnesse of such as have been greatest friends; by the sad revolts and scandals of such as for their own ease and private ends, renounce that love to God's cause, and that zeal to the truth which they have testified: Sometimes by false aspersions and reports, staining them, and unjustly depraving them behind their backs: otherwhiles by bad times frowning upon them, and turning their prosperity into affliction. Again, perhaps the Lord tries others by some hard duty, beset with great difficulties, so that either they must forfeit conscience, or else some desirable thing which they are loath to forgo. Oft-times the Lord tries some by company, pleasure, liberty, occasions of sudden wrath, distemper, worldliness: and infinite it were to mention all. By these he would let men see all that is in their heart; he will either discover their grace, that he may trust them for ever after: or else their halting self-ends, hollowness, pride, love of themselves, strong poisons of heart, breach of covenant, and so humble them & subdue their sins for them in due season, that they may not deceive and destroy their own souls.  
And what wonder? Do we think that God is willing to lose his cost? or to harbour such under his roof, as he knows not what to make of? Such as under colour of Religion, maintain a great deal of lose scurf within them? Is it for the glory of God to own such? No surely: he will put them to it one time or other, that he may by this mean separate the precious from the vile, and their own hay and stubble from his own Pearls and Jewels. I grant, we think otherwise, and hope to escape in a mist, and to carry our course even and fair, 
God will try his, to separate the precious from the vile.  without any great trials or affronts: and the rather, because perhaps we have long made a shift to go on smoothly, with praying in our families, and living quietly with our wives, hearing Sermons, and the like. But the Lord, who will have us known to be such as fear God, and eschew evil, and declare ourselves to be further off from mortal ones, then so: will take a course to try us further what is in our heart. We see a loud wind may long blow upon a rotten tree, on the good side, and the tree make a shift to stand: But at last there comes a shrewd right wind, and gets into the hollow of the tree, 
Simile.  and affronts it on the rotten side, and then it puts hard to it, ten to one if it lay it not under feet. Let us not then fence the hedge where it is highest, but where it is lowest: strengthen the feeble knees, and rectify that which is crooked; seek not praise to ourselves for our gifts and labours, but know there is a greater work lies upon us, to stick to our tackle when the Lord tries us; if God will bereave us of our only beloved lusts, and take from us the pleasure of our heart, and that which is precious in our eyes (as he told Ezekiel) if he so bring it about, 
Ezek. 24.16.  that we cannot have him and our credit, ease and carnal content also, then let us consider what we have to do, and whether we will be faithful or no: Now is our day of trial: now to magnify ourselves, and seek applause, and spare our own selves, for ease, for outward respects, is unseasonable. Think of these matters ere they come: let us not be so busy with cockle shells and toys upon the sea side, that we forget the tide, and so be swept away all on the sudden. Despise not Gods trials, nor put the thought of preparing for them out of our minds, as matters of less import: think not to carry our course so smoothly, as that we shall never be moved: lest God gaster us with some such enemies, as come with the necessity of armed men, upon naked and unprovided ones; and so make each vein in our hearts to ache, because of our rashness; Beware lest they make us examples unto others of more wisdom and prevention, who might have given example to others of self-denial, uprightness of heart, and trusting God in the greatest straits. For surely if we do thus seek to save our lives, 
Matth. 16.26.  we shall lose them, and no great thank for our labour: and that which we have preferred before God and peace of conscience, shall come out at our nostrils, as most irksome vomit.  

Amplification of the point. John 21.  The day of trial will not be to us as the day of our freedom and ease, but as our Saviour tells Peter; When thou wert young, thou girdedst thyself, and went'st where thou wouldst: but when thou art old, another shall gird thee, and lead thee whither thou wouldst not. Prepare we for that day in our day of liberty. Know that Halcyon days will not last always, but it is meet that offences and stumbling-blockes be laid in our ways to try us. And commonly when we think ourselves most stapled in our ease, and exempted from trials, then are they at our heels. So that it were our best wisdom to suspect ourselves most when our way is most pleasant, 
Suspect trials most when our estate seems to be calmest.  and our nest warmest and best feathered. job did thus, and when sorrow came upon him in the midst of his prosperity, yet if came not before it was feared. Use we our best outward contents as if we used them not: and so, the foregoing of them shall not be so excessively distasteful, nor lie in our way as stumbling-blockes, when God shall try us. Behold them as things which may give us the slip when we least look for it. Nero, that tyrant, having a fair woman to his Empress, would sometimes take her by the neck, or chin, with these bloody words, O goodly face and neck! but when I list, it shall be cut off. Such an Item should we give our best contents, lest perhaps if we trust them to far, they suddenly betray us to sorrow in foregoing, or an ill conscience in retaining. Oh fair mercies! but when God will, they shall be cut off! And not so only, but labour we to stand upon good bottom, and to trade (not like banquerupts) with other men's stocks, (who when they break, are found never to have been their own men:) but with our own stock, be it never so little, if it be good, that is, the love of God, soundness of heart to the truth, good conscience and faith unfeigned. These being joined with zeal and courage in the defence of a good cause; will be armour of proof without, and a continual feast within, whatsoever our affronts and discouragements shall be. Faith shall then bear us out as a shield bears off blows: and assure us, that let this cursed world be never so disastrous, yet God will keep us from absolute straits, and so order it, that we shall not departed from his fear, nor forsake his covenant. They say that the Bezor (that creature which hath that cordial stone) being hard hunted by the hounds, and knowing by instinct also, what it is she is hunted for, (not her skin nor carcase, but her stone) will by't off her privities, and leave them to the dogs to save her life. And the like I have heard some affirm of the Fox, that being catcht by the leg in a snare, she will gnaw it off, flesh & bones, to escape with her life. Let us take heed of such policy, to wit, when our precious conscience is pursued, (which to some Nimrods' is a more precious thing then the precious life of a man to an harlot) then to by't it off and throw it to such Beagles, 
Prov. 6.26.  to save our skin & carcase: They will make themselves as much or more sport in rejoicing at our flesh and nakedness, 
Judge, 16.25. Gen. 37.30.  than the Philistines did at Samson their enemy: and when we have lost that Jewel, as poor Reuben spoke of joseph, how shall we behold the face of jacob without confusion? Or what shall it profit us to fish with a golden hook for a poor fish, and lose it for our labour? In vain is a net laid for that which hath wing: or the deceitful meat of the wicked ruler set before us to snare us, 
Prov. 22.1.2.3  when we are jealous of our appetites, and put our knife to our throats.  
Let us also (to conclude) walk in this dangerous world, 
Conclusion of all with admonition.  as a man would walk in a place full of snares laid to catch him. Not only with no purpose of committing evil, but with a full purpose and armed mind not to commit it: Watch we to the occasions of trial: 
Seeing our way is so strawed with snares, let us watch and be armed.  which are offered us: small ones may discover us to be weak, if unarmed, when strong ones shall not foil us if watchful. When the object of wrath, pride, contention, unmercifulness, strongly offers itself, let us start at it, and say: This is to try what is in me: now had I best look to myself: The Philistines are upon me: I shall this day be tried by subtle and lewd company, perhaps I shall hear the godly depraved, jeered at, sin and baseness exalted. God keep me, if now I cast away my weapons, I am tried to be a false traitor, God will trust me no more; but if I preserve conscience, 
Gen. 22.12.  God will set his mark upon me for one that is faithful, as Abraham. I say, both in this, and all other cases of trial, 
Look to our peace.  let us confess that God may justly try us: for he hath put a treasure into us, which he will not have us to imbezzell, or betray to any enemy. We are never tried by God, 
God's ends in trial, not like Satan's.  but to sift our Bran away from our Flower, that his graces may be purer, and more precious than Pearls. Satan indeed tempts, that he might boult out all our Flower, and leave nothing but Bran. Satan also tempts us, that he might leave us as he did judas and Saul, stripped and bereft both of grace and peace, to an hardened, desperate, impenitent spirit. But the Lord tries us; that after he hath found us upright and faithful he might set his mark upon us, of allowance; and that we might for ever walk in and out, 
Phil. 4.  both toward him with confidence, and within ourselves with peace, passing understanding. Which peace, as we have procured by a good conscience, so it is preserved thereby: Therefore look not at the difficulty of a trial, but look at the misery which an ill conscience, and the happiness and joy which a good will leave behind it: such a reward as all the fulfilling of our lusts can never afford us? Can the son of Ishai give ye vineyards? And can your lusts equal Gods bones and bounties? 
1 Sam. 22.7.  Therefore let this peace of God so rule thee, that thou wouldst choose to forgo thy life rather than forfeit it. Moreover pray daily, not against trials (for the trial of our faith and faithfulness is more precious than gold) both in respect of ourselves who know not what our grace is, 
1 Pet. 1.7.  till we be put to trial, nor yet what corruption lurks in us, and therefore know not in what respects we should either be thankful, or humbled: and of God also, who is honoured much in the trials of his, and when he purposeth most to honour them, 
And pray that we be not led into temptation. Mat. 6.13.26.41. Heb. 3. ult.  he tries them, to know them. But I say, pray, that the Lord would not lead us into temptation, to be foiled like slaves, by Satan or our lusts: And, if indeed the Lord will have us go through the brunt and purgatory, beseech him to sustain us by his strength and pity us when we are tempted, that we may stand to it courageously and wisely, through his strength. And if we have failed in our trial with Hezekiah and Peter, 
2 Cron. 32.26. Mat. 26. ult. Esay 38. 1 Cor 11.28.  let us be humbled again after it, as the one, and repent as the other did: and so feel our very slips and failings to be occasions to better us, and to try, and judge ourselves, that so the Lord may not judge us. And so much for this first point out of this eleventh verse.  
I proceed now to the next point in this verse, which is one of the main points which I intended in the choosing this Scripture (beloved) to treat of among you. 
The main point of this whole Text and Treatise.  And that is the cause itself directly of this distemper of Naaman, the unseasonable stop of the cure expected. And that was this, that he had a self-conceit of a way of curing him, (whereof yet he had no ground) which now he is crossed of. He confesseth it himself at large: mark his own words, Behold (saith he) I thought with myself, that he would surely come forth and pray to his God, and strike his hand upon the place, and heal the leper. But who told him so? had he any warrant for it? no, none save himself. But now, so deadly doth this conceit and toy of his own brain work with him, that being defeated, he is out of sorts, and chooseth rather (hearing of God's way) to go away uncured, 
Doct. Self is the enemy when all is done, which will bereave an unsound heart of grace.  then to be cured thereby: or by any way save his own. The point which I commend unto you is this, when all is done, without especial prevention self will defeat the soul of mercy. That is, although men are in a very forward likelihood of obtaining conversion, yet there may be some bitter root of self, which may thwart and bring it to small effect. I mean not that such a tech as Naaman took here, may do it: (for all are not as he, in point of ignorance of God's way) but from this particular of self in him, (which was self-conceit and carnal ease) I gather a like conclusion of all self whatsoever, 
A further opening of the ground. Note.  (for self is a monster of many heads, a stock of many bows and branches.) That self may mar all the fair endeavours of a man toward grace, if it be not prevented. But perhaps this doctrine will seem stranger than the former to such as conceive Naaman to be in no forwardness toward conversion at all. Object. To whom I answer as before, that the Lord intending both his cure and conversion together, Answ. so overruled all occurrents in the one respect, as concurring to the other, besides and above the intention of Naaman. So that his jarring with the way of God in the point of his healing, was not only a resemblance, but a real let of God's work in that greater work of conversion.  
But than it will be demanded what forwardness Naaman was in here, 
Quest. Was Naaman so forward?  which was so letted here by his self-conceit? I answer: First, he was very sensible of his ail and malady; and laid it deeply to heart; for why? 
Answ. Yes, and wherein.  he had wealth, honour, strength, and favour with his Prince, wanted nothing that might make him great: yet what were all these to him, having his leprosy hanging about him? Secondly, God sends him the message of a cure by strange-providence of a Maid's report, who told him of the Prophet: and hearing thereof, what desire of recovery doth he bewray? How eager is he to pursue it to his uttermost? 1. By going to his Master for letters of commendation and request: 2. And having obtained them, furnishing himself with all such provision & rewards as he thought meet for the journey: 3. He useth all means with diligence to compass this his desire, repaireth to the King of Israel, the fittest way (as he thought) for that purpose; and being mistaken in that, is glad to hear of his error, and to mend it speedily. 4. He abaseth himself (below his condition) so fare, as to stand at the Prophet's door, to crouch and creep (in the sense of his disease) for the cure thereof, with exceeding reverence to the Prophet. All which (although they might seem only natural effects of a man under trouble) yet being orderly steps to a greater work, in God's purpose, and some of them (in a sort) religious acts of one that acknowledged a divine power to heal him, do argue that somewhat was in him toward the effect. And yet, lo, here steps in a techie toy, that is, 
Yet crossed by self conceit, a toy and prich.  his prejudicated and forestalled heart conceited against the mean appointed by God: and this was, that he looked to be healed another way, more easy, present, and familiar to his humour, 
How?  viz. that Elisha himself would come forth and by applying his hand to the place, work the miracle. And this marred all the former attempts; and besides hindered him; first, from marking the message which contained a plain, easy, merciful, and familiar way of healing, with a charge from God to wash, and a direct promise of cure thereby, without any colour or exception; all which (so solemnly delivered) might very well have pierced an heart (not exceedingly prejudiced, and deluded) both for the reverence of God, and for his own ends. If Eglon an heathen King, 
Judge 6.  hearing of a charge from God (no way assuring him of good) was so obeisant, as to come off his throne, and worship God, how much more might Naaman? but lo, his preconceit letted him from it: As also, from seeing his false heart full fraught with rage against the Prophet (when yet he seemed to stoop so low, and do so much reverence:) and (to conclude) from yielding nakedly to the way of God, rather than to lose his labour, and carry home his disease, and from obeying the Command.  
And just so may the case stand with such as have made as many spiritual steps toward conversion, as Naaman did toward his cure. They may first be brought to a deep plunge under sense of sin and the curse, 
Application of the ground, to the doct. in hand for the clearing of it. What fair hopes men have.  and that by the word of terror, convincing their conscience: under this they may be most wearisome and restless. They may be kept from shaking off their terror by other objects of pleasure, profit or worldly contents; they may hear of a remedy by one of wisdom's handmaids, like well of the glad tidings, long after it, make speed towards it, neglect no cost, means, or attendance upon it; joy in the turning themselves out of their errors and mistakes, and the appearance of more hope of ease: they may honour the instrument with exceeding reverence; wait at the posts of wisdom, not hours or days, but months and quarters, thinking long till some seasonable answer come unto them, thinking themselves happy that they may speed at last, 
And yet how dashed.  when all their labour is ended. And yet when the point should come to an issue, and the fruit to be borne; then shall oneself or other, either selfe-ease, or self-will, or selfe-wit and conceit, assisted with carnal reason, yea, selfe-endeavours, selfe-devotion, selfe-mixtures of her own with God, bereave the soul of all strength to bring forth: one or other self (I say) shall step in, or be cast in by the devil (as the gourd into the pottage) to mar all: to set the chief work as far behind, as it seemed before to be set forward: in so much, that the voice of God both commanding to believe, and promising speedy ease and forgiveness, shall be as a thing fare off. And whereas the obedience of faith is, or aught to be, the upshot of the cure: lo, this self shall so blindfold the mind, and disable the heart from marking, pondering, and applying the promise thereby, as if there were nothing in it; whereas in truth, all steps toward grace, without this, are frivolous: ye● the base heart shall think this more frivolous than all the rest; stumble at it, cavil, be discontent and fly off, as if it had wrong that her endeavours and pains be not accepted without it: which in truth, is no other than to quarrel with God, that her own way may not be preferred to his, and seeing that may not be, rather to choose not to be healed at all, but abide still in her old condition, than not to prosper by her own way and device. I have desired to open the point at large, because I make it the ground of a large doctrine, whereof I would have none make question. So much for the ground of the text.  

Naaman's self conceit and ours, may differ in the special, though the same in kind.  But I foresee that my hearers will by and by run to inquire whether this tech of Naaman be in their breasts or no, and whether it hath hindered their endeavours: and also, that all well affected Christians would be loath to lose their labour and sweat (if they knew how to prevent it) till they have enjoyed the promise. And therefore I must tell them, that I gather a general point from a particular: naaman's self was one branch of many; but there be many more, all as dangerous to them as this to him. Seeing then I think it will be desired, that they might know the several sorts of this monster, and the marks of this secret else, self, I mean: therefore, ere I reason or apply the point, I will stay a while upon the discovery of the several sorts of this disease, & so return to the point again (if God please) in the matter of Application. I think none will deny, that of all other lets of grace and salvation, this of self, is the most dangerous: and the reason is, because it is most inward and immediate. I may say of it as Paul speaks of uncleanness, all other sins are without the body, but this within, a disease of the entrails and bowels. 
Self, the most dangerous enemy, because most inward and immediate.  Even so, all other lets and enemies of Christ are outward; Satan hath many injections, temptations by Atheism, by the needlessness, difficulty, yea, impossiblenesse of prevailing; he hath many base colours to delude the heart withal by the contrariety of Christ to the corrupt spirit of man: the world also hath many base and false principles to beat off the heart by, as the disdain of them that are so zealous, 
1 Cor. 6.18.  the erroneous opinions which it hath of Christ and the profession of his truth: 
Others hurt by this most mortally.  but all these are without, and more easily avoided; the power of the Word sooner scatters these mists. The greatest mischief comes from within, and were it not for self, they could not prevail by all their baits and fears: Self opens the door and betrays the soul to them. But now, to discern the nature, the sorts, and the marks of this enemy, requires some wisdom; for the which work, although the wisest is most insufficient, and myself unfittest of all; yet the necessity of the point laying this task upon me, I shall adventure to say so much as at least may provoke others to consider of the matter more seriously, to consult and give sentence.  
Self is (to say truth) nothing else but the very spirit of corruption, 
Self what it is in the root; viz. the inst nct of old Adam.  and the instinct of old Adam in an unregenerate heart, discovering itself in all other kinds, but most eminently (for slyness and contrarinesse) in resisting the work of conversion. And it may be distinguished into these two branches, either self of opposition to Christ, 
Self of two sorts: either opposite self to Christ, or mixed with him.  or selfe-mixture with Christ. The former whereof hinders the soul from Christ, by opposing and tendering to the soul a sufficiency of her own without Christ: the latter seems to abhor such profaneness, and placeth only sufficiency to make the soul blessed in Christ alone: but in the point of applying and receiving thereof to itself mixeth herself with him, and screws herself and her own ways into the sufficiency of Christ. The former of these is more carnal and gross; the latter more close and spiritual: the former impugns the sole-sufficiency, the latter the all sufficiency of Christ; the former the soul may sooner be driven from; the latter she must be fired out of, and (as the Fox) digged out of her burrow ere she will renounce them. All Self is the spirit of corruption, but this privy self is the quintessence of that poison. All self sets up itself against Christ; 
Note.  but this is the secret privy-chamber wherein the unregenerate soul imbarkes herself. For, 
Simil.  as it is in the defence of a City against a beleaguering enemy, partly there be some outworks, halfmoons and retrenchments to hold the enemy at larger distance, and partly some nearer stronger bulwarks and forts well manned and furnished with armour and Canons, in which the chief hopes and force of the City consists: it's no such difficulty perhaps to drive the Citizens out of the one, but it's a matter of good importance to beat them out of the other. So, I say of these two branches of Self; it's not so hard a task to dissuade the soul from the former; but when the Soul runs to her main Fort and Castle, Self mixed with Christ, it's an hard thing to teach her to discern it, but almost impossible to fetch her out of it. The only wisdom and omnipotency of grace can effect that.  

Though the latter be chief aimed at: The former of these two occasionally entered upon.  Concerning the former of these two my Doctrine less aims at, because it takes for granted that a man so qualified as I have already spoken acknowledges himself insufficient of himself to get blessedness. My chief scope is to encounter the latter; yet for light and distinction sake I will point at the several kinds of the former, that the Reader may not be unsatisfied about the object of the whole intended discourse. For the former than which is more gross: this is of five sorts; profane self, natural self, 
Five sorts of it. 1. Profane self. 2. Natural self. 3. Carnal self. 4. Creature self. 5. Religious self.  carnal self, self in the creature, and religious self. First of the first.  
Fire (we know) is put out by pulling away the fuel, but especially by casting on of water: so, all self opposes Christ, but above all selfe-lusts, or self resolved to live in any sin, doth abandon and expel Christ, who indeed came to destroy sin and him that reigned thereby. Therefore sin and Satan held and maintained, do most punctually destroy Christ. True it is, sin (alone and nakedly considered) serves to magnify grace; for where sin abounded grace exceeded, and where sin is out of measure sinful, grace is out of measure gracious: but where sin abides in the heart as in her centre and element, loved and lived in, there Christ is quite shut out of doors. Sin is not alike dwelling in all, 
1. Profane self what?  but in some men it dwells without a law, ignorantly, inconvincedly; in others it rules against a law, rebelliously; and so the enmity of it to Christ doth differ in degree: howbeit in all such as it dwells in, it opposeth Christ in a direct kind of contrariety. Hence the Apostle demandeth what agreement between Christ and belial, 
2 Cor. 6.16.  the believer and the infidel? light and darkness, sin, and that grace that pardons and purges it? 
joh. 3.19.  And our Saviour, They loved darkness rather than light, because their works were evil. Alas! such come not at Chrst so much as in the remote means or Ordinances by their good will, or at least for mere fashion: much less to the promise of Christ, to save them. They are alive, jolly, merry, well satisfied already: give them their drink, their harlot, their world, and god Mammon, their belly, ease, pleasures, or like lusts; they are well, and for the rest, they leave it to such as care for it: as for themselves, their hell is their heaven, and Christ is not so sweet to a needing soul, as that which Christ came to destroy, is sweet to them, till the Lord scare them and bid them go to their all-sufficient lusts for salvation. Either they know no better, or love no better. If Christ should come in, the kingdom which the Devil hath set up, and the sceptre he swayeth in their souls, by their profaneness, breach of Sabbaths, atheism, pride, contention, disdain, intemperancy, incontinency, swearing, uncleanness, and the like, must (as that strong man) be cast out by the stronger, and spoiled. And that were as sad and uncouth to them, as the coming of those Danites and stealing away Mica's gods was irksome to him: his joy, and strong hold, all-sufficient treasure was stolen, and poor wretch, what should it boot one so woe begun, to live? The last and chief rest and content of a sinner, being his lusts, must needs cause Christ, who comes to rob the soul thereof, to be accounted as he who robs a Bear of her whelps. Sin and lust to such a man is as the Lamb brought up in the bosom (as Nathan saith) and being as his darling & his son. Hence it is, that the sufficiency of these lusts, ause the sufficiency of Christ (which stands in the settling of a soul upon a sufficiency in pardon, peace and joy of conscience) to be abhorred.  
I would have no man mistake me, as if I hereby did establish a doctrine of repentance before faith: sundry mistaken Scriptures have deluded the erroneous judgements of some Divines to think, 
Repentance goes not before faith.  that because sin expels Christ, therefore repentance entertains him: (men of unhappy aims,) who cannot avoid one rock, save by rushing upon another; I confess in the place alleged, Paul citys these words out of the Prophet, Depart and go from among them and I will receive you, and be a father unto you, and you shall be sons and daughters of me, saith the Lord Almighty. But this text showeth not that repentance is a step to the receiving of a man by faith and adoption: but rather it discovers this, That till the Lord had humbled and abased the jews for their idolatry, and setting up of false gods against himself, and committing spiritual filthiness with them, there was no hope of being received into favour or marriage with him. Otherwise, repentance and turning from idols to God, and from darkness and the kingdom of Satan, to Christ, presupposeth faith to purge the conscience, and to make us beloved and accepted. The sum briefly is, That this point urgeth us not to repent ere we believe (which were to overthrow the need of a Christ, and then to come to Christ) but to show us that ere ever Christ be truly closed with, sin must be nipped in the neck. That jollity, content and hearts-ease which a sinner found in his lusts, must be thrown out both litter and whelps of his heart, ere ever he come to behold Christ with his sufficiency to save. One womb cannot at once carry two conceptions, and the soul cannot at once serve two masters, God and Mammon, Christ and lusts. The sufficiency which lusts erroneously afforded to the soul, making her deem herself happy in them; and to be as a man of a full stomach who loathes a honeycomb, must be abandoned by legal consternation, and humbling, ere Christ be precious. Christ must be needed as meat by a stern belly, ere ever he be had. But that he cannot be, while the love of lusts, lived in, surfeits the appetite. And this is the first of those branches in which grosse-selfe consists.  
Of which, this I say; Oh! that it should be possible, that such a nature as was first created with a soul capable of divine being, 
The degeneratenesse of our nature discovered.  and bred to immortality, should so debauch itself, and lose her honour, as (not with Nabuchadnezzar to forgo his throne to feed with beasts) but to forfeit God's image to become a beast! Nay, I wrong a beast to speak so: to become worse than any swine or beast, and to wallow and incorporate itself so into spiritual filth, as to forget what it was ever borne unto: and not only so far to degenerate as to embrace the enemy of God, and that which Christ came to destroy; but to set up such a sufficiency to itself in it, as to abolish that sole-sufficiency of mercy to pardon and purge it! yet this I say of it, that although sin of her own nature, and in her course, tends by degrees to defile, harden, and make the soul impenitent and desperate: yet if God break off the soul betimes from it, ere it have cankerfretted the soul, it is more easy for such a sinner to come to some sense, conviction and humiliation for it, and so to some need of pardon, than many a Pharisee who under pretence of abhorring odious Publicans and offenders, is riveted into a conceit of his own righteousness: both a Pharisee and a Publican oppose Christ; yet the former more than the latter, because Christ came not to call the righteous, but the sinner to repentance. And so much of this, so fare as this Digression will permit.  

The second self natural, or the civilian.  I proceed to the second, that is, to the mere Naturalist, or Civilian. By whom I mean such an one as lives upon dregs, the very relics and ruins of the image of God decayed. To open myself briefly, the Lord out of infinite mercy hath so dispensed and ordered the penalties due to sin, in the fallen condition of Adam; that, although the wrath and curse of God upon the same lie equally upon all his posterity, yet for some ends, 
The floodgates of corruption restrained by providence.  his own merciful indulgence, and the commodity of common life, he hath in some persons restrained the floodgates of this deluge, so that sin hath a limitation and bound set unto it, both for sundry kinds and measures of it. Some being more innocent, harmless, righteous, just, temperate, sober, courteous, civil then others: which virtues, although they are as pearls in a swine's snout, planted in a cursed nature, out of which nothing can proceed, save that which is unclean (for the clearest water in a standing kennel or puddle, though it differ from the mud underneath, yet savours of the same stinch) yet comparatively seeming to be less ill and impure, than the muddy and base lusts of the unclean, the profane and openly wicked; obtain among men the repute and opinion of virtues. And indeed so they are, in order and respect to the welfare of a Commonwealth: in which, it's no small outward beauty and happiness, to live with such, in respect of the fierce, injurious, 
Favour of nature is enlarged by many means, in the natural civilian.  noisome and hurtful qualities of the lewd and wicked. And this favour of Nature in many men, is greatly enlarged by sundry means.  
First, by the laws of men, which tend to settle civility, and innocency in their governments; which having penalties annexed to them severely censuring delinquents, 
1. By good Laws.  cause the self-loving spirit of flesh, partly from a confessed goodness in the virtues themselves, partly from fear of punishment, and partly a love of praise and reputation among men (who count such rare pieces) to close therewith, to curb and keep in their distempers, and to accommodate themselves to the order of community.  

2. By education and Discipline.  Secondly, by the institution and discipline of Moralists, instilling into their disciples, the seeds of virtue and outward life, propounding rewards of commendation and honour to such as attained them: shame and reproach to such as ensued them: in which kind those heathen Masters of manners excelled. For, by your continual fostering those sparkles of nature left upon the hearth, and laying together such principles of art, as they preceived to make for the engendering and nourishing thereof in men's minds (especially their tender novices not being leavened before with lusts) they got such a perfection, both in negative absteinings from evils, and positive performances of duties, as may justly make even Christians to tremble, that they should come so fare short of them both, in subduing of passions, and practice of selfe-denying virtues, being under the discipline of Christ himself.  
Thirdly, 
3. By their experience.  others by their experience which their industry and observation of politic courses among men hath purchased unto them, have obtained such measure of perfection in this kind, that they have been able to rule others by the authority of their skill and carriage, and to contain towns, corners and Kingdoms in peace and order: which being so extensive a good (within her compass) must needs cause men to imagine some excellency therein.  
Fourthly, 
4. The examples and opinion of men rarely virtuous.  the rare parts and endowments of such as are thus qualified (excelling in show the virtues of some such as are in an higher rank of christianity and religion, and blemishing their weaker qualities) must needs reflect upon them, more than ordinary esteem among such as behold them; & especially when they shall bewray more bounty, liberality, compassion and mercy, forbearance and patience, with other useful and admired virtues, than they who claim the chief name goodness.  
Fifthly, when besides all these Civilities and Moralities, 
5. Some tincture of religion.  they add some varnish and lustre from a tincture of Religion, keeping their Church, applauding a form of serving God, and discoursing of such matters: which although they do not for any perfiting of their virtues, (which they ●ount to be their strong hold) but only for compliment and formality, 
6. Similitude with the godly.  yet hereby they stop the mouths of any who might brand them with irreligion and profaneness. Add hereto, the similitude which they seem to hold with the godly; for they also have their slips and errors, sometime blemishes of note, and vices of deep dye: and alas! these have no more, and therefore so long as outsides only may hold water, there will seem little difference.  
There are none so bad and base, 
None so bad, but some shreds of good may be found in them. 2 Sam. 12.27. 1 Sam. 11.7. Gen. 27 41. And what use a civil person makes of it.  but have some shreds of goodness in them. joab a vile, cruel and bloody wretch, yet a valiant Captain who fought God's battles, and was useful to the Church in destroying the enemies of it. Saul a notorious hypocrite and self-lover, yet adorned with abundance of heroical, martial, politic and moral virtues, wisdom, awe and authority, courage and resolution, equity and justice, love to his followers, till his spiritual treachery of heart, quashed them. Esau himself had his restraint of malice, and so had Haman till their fit opportunity. And in a word, as there are few so good, but they have their tincture of some evil: so, neither are there any so bad, but they have some moral relics left in them of virtue and praise. And this causeth them (through a base heart balking God in his way of Christ) to rest themselves satisfied in that sufficiency which they find in these things; as thinking they need seek no further for any superior happiness, because they find this to give them so abundant content, both from within and from without, feeling these feathers and colours of their own both to heat and to adorn them. And the truth is, this self of morality and nature is so much the more dangerous, by how much (in show) it seems so glorious: for how vast a gulf seems to be between the former vicious, forlorn caitiff, and this painted moralist? Alas! nothing is more apt to puff up a natural man, than the abused privity to a former estate of excellency: such and such they were bred, and although they have lost all, yet their breed, and the relics of their old ruins are enough to make them some body. As we see it in them who having been well bred, 
Simil.  and fallen to decay, though they have nothing to take too, yet even in the necessity of forced begging, beg with indignation at the baseness of it, and will say, good Sir show some respect to a poor Gentleman, putting on their hat instantly, and scorning to be as they are: even so is it here, That which should most abase us, doth most pride us, our very ruins seem rarities unto us, and nourish a sufficiency of our own in us, so that we cannot resign it up and throw it at the feet of Christ, to purchase a better. But then much more prone are we to be puffed up, if we think that we have raised our fortunes to a pretty estate the second time, by our own improvements and industry: None are prouder than such as being privy to their ruined estate of creation, yet make themselves believe, that by their own worth, they have raised themselves from it to a very fair competency of estate in moral and civil virtues: others remaining still in their beggary of viciousness and base evils.  

Use of the point.  Briefly then of this second sort, this I add, Oh how lamentable is it, that a man borne to be a son of God, and beautified with his own image should become so disguised, as having lost grace in the substance, to rest in a mere shadow thereof, destitute of a principle of divine life and goodness! and to stay all such from their conceit of selfe-sufficiency herein: 
A civil estate dangerous.  let me tell them, first their virtue is copper coin, and wants of the nature of gold as much as kennel water of the pureness of spring water: therefore their sufficiency is but a dream, a fruit of their ignorance, and owlelight of discerning: nay it is but a madness, as he must be a fool who really can satisfy himself in counters as if they were pieces. Secondly, there is no safety herein, for the error of their conceit may more harden them against Christ, than the profaneness of the wickedest, if God vouchsafe them both equal light. Thirdly, if God leave them in this hardness of heart, they may prove as desperate opposites and pursuers of all grace of Christ, and Christians, as the most horrible open swine, yea worse, as we see in Saul and julian. Therefore (to conclude) let all such know, that till the Lord have lighted a torch by his word of a greater discovery of themselves, than yet they have seen, they are fare off from the embracing of Christ, they are wedged already into so deep a sufficiency of their own, that Christ's is unsavory. And therefore, although I will not advise them to renounce the virtues themselves, nor judge them as vile as open offenders: yet I wish them to come under a better banner, and cast their own worth upon the dunghill. They are gone up to heaven by a ladder of their own framing and setting: But they must come down each step thereof with more shame and confusion, ere they can set one step towards Christ's ladder: in which respect I see not but he who stands upon the ground still, and never went higher, is somewhat nearer the bottom of Christ's ladder than they. And so much also of this second kind of gross self, viz. selfe-naturall morality: I come to the third:  

The third carnality or fl●shly savour. Rom. 8.6.  And that is carnality, or fleshly savour: of the which I spoke somewhat in the tenth verse, & shall say more in verse twelve: Here therefore I will only touch the point, and show wherein this gross self opposeth Christ. It's true of all carnal savour which Paul speaks, that its enmity to God: and why? because it's profane and opposes his holiness. But its enmity to Christ also in another respect, to wit his alsufficiency to save: and why? because it hath a deep selfesufficiency, and needs nothing: It's carried in a stream and smooth way of it own, its full of itself, and we know whatsoever is poured into a full vessel runs over. There is no piece of self more grossly opposite, because none more abounds in it own sense: and when it can enjoy itself, its happy in it own esteem, but if crossed, hath no joy in being. Take such a carnal man's sufficiency from him, and he is as one that hangs in the air. Understand it in a few instances, the profanely carnal or Atheist, the worldly carnal, the learnedly carnal and such as are well parted and the selfeloving: these will give a taste of the rest. For the first, the carnally profane person having fleshly wisdom enough, perhaps policy, skill in the law, wealth at will, place and authority to backe him, how doth he scorn and disdain Christ, his religion and members? As those jolly Captains sitting in council of war with jehu, 
1. King. 9  seeing the Prophet's servant coming to him, asked what made this mad fellow with thee? and Gallio sitting as judge of right and wrong, 
Act. 18.14.  hearing the question of the Jews against the Apostles, scorned them, and drove them from his Tribunal. As Herod and his men scorned Christ's person as a mean silly man to be a King: so do profane carnallists scorn his religion and members.  
Alas! the very garb of Christ and Christianity is odious, 
The carnal wise scorn Christ.  they stumble in the porch, and never get into the house. They feel a real bottom of flesh to subsist upon, which is their deep policy, that they can give counsel in weighty matters, foresee outward dangers, judge of difficult cases between man and man, sway others by their authority and terrors, they see all glad to stoop to their lure, and this makes them admire themselves: as for Christ, alas! he is a spiritual subject more fit for such as live in a Cloister, affecting a contemplative life, or for God's fools! Tush! (say they) we scorn such fancies as those, to deny ourselves, to believe a promise, to live upon breath, and casting all our own sufficiency away, to rely upon Christ and the word: we love real contents and satisfaction, such as will hold water in the world; make us esteemed and wise in men's conceits: and ye shall observe such as these, out of this swelling fullness of their own, behold Christ as a man upon the top of a pinnacle beholds little children playing; yea even as mice running our of their holes. As for preaching, they choose to hear none at all, but if they must for fashion needs hear any, than they must be such as in whom more savour of man's wisdom appears, than power of Christ: such as preach acquaint things, fair and far off, pleasing conceits, such as leave them as they found them, and touch not their sores. Offer them a man that preaches Christ or walks in the spirit of humility and selfedeniall, and they count him a fool: (even as the carnal Jew and Gentile, counted Christ himself folly, and a stumbling block) jeering and gibing all that comes in the likeness of Christ or uprightness.  
Secondly, the like I may say of a carnal wordling; 
1 Cor. 1.24. Carn●ll worldling full of himself.  he is as full as his skin can hold of his own sufficiency. Ask him of bargains, Lordships and purchases, great marriages and matches, or tell him of some great meetings, feasts, pastimes and pleasures, company of jolly folks talking of news or merriments to spend their time, or of any other thing that savours of the world, and ye shall have him in his element, profane, perhaps, they will not be (except it be now and then expedient) but as for Christ and his sufficient salvation, they count it but a fulsome object, never well till such talk be over; and by their good wills, they would not sit in company where such matters are stirring: to be sure, they are best when they are eased & gone. If they love a Christian preacher or professor, it's for some carnal savour they find in his outsides, his learning, courtesy, mirth or compliment: but else the world loves her own and such as savour the things of this life: And by this means, they please themselves so deeply in the sufficiency and content which they get from the spirit of the world; that (although perhaps their consciences sometime pinch them for the vanity of this their sufficiency, yet) the spiritualness and preciseness of Christ is a burden to them which they will not touch with their least finger.  
Come in the third place to the carnality and savour of good parts and endowments; 
Carnality of good parts an enemy to Christ.  and we shall find it a woeful opposite to Christ, filling men with such sufficiency of their own, that Christ is a mere superfluity with them. They bewray this sickness (many of them) by the impotency of their pride and selfeconceit: they are as drunkards overcharged with wine, they know not how to carry themselves, or to walk upon the ground. 
Acts 26.24.  As Festus basely spoke of Paul, Much learning makes thee mad: so I may truly say of these, their parts and gifts do so overpower them in conceit of their own sufficiency, that it makes them to turn mad humorists. And whence is that? surely from the impotency of that pride that is unable to keep within bounds of moderation, and so must be within boundlessenesse of humour. It was noted of Diogenes, that monster of pride, that coming to Plato his house at a feast time, seeing there goodly cushions and tapestry, he took them and trodden on them, saying I trample upon Plato his pride; but he was well answered, that he did it with a fare greater pride of his own. Many worthy Grandees for their worth and skill in their faculties, Law, Physic, Divinity, and other professions have been overthrown this way, I mean by sickness of self-love and selfe-admiration. Some scorning preferment, not out of humility, but as thinking it under them; and because its the usual portion of Parasites or the reward of some who are so fare below themselves. Others affecting rustical carriages or cynic qualities mean attire, little applause, small requitals, and disdaining gifts and praise, only to be pointed at, and because they enjoy themselves, with fare more sufficient content, than others can satisfy them. And its hard to find rare parts without such tinctures: and we have seen the rash adventures of such, as out of the ambition to be thought such, have rushed themselves upon such rocks as have split them: falsely pretending zeal, but indeed sacrificing to their own nets.  

This appears in petty mat-aswell as great.  How many men of learning and much reading, are so full of it, that they disdain at such as go beyond them in preaching or power of Reigion? They have read more books (they say if you believe them) then ten of these precise preachers and zealous fellows: and this puffes them up in their own opinions; and indeed they who preach little (if their ease will suffer it) may read much. Those Pharisees who sat in their schools reading their profound lectures of the Law, and having their novices sitting at their feet, (as Paul did at Gamaliels) teaching them their Cabala, that is, their dreams, traditions, and rabbinical observations: when they saw the Lord Jesus and his Disciples go up and down, preaching and abasing themselves to the reach of the poor people, 
1 Cor. 1.  disdained him, as a man of no learning: they were stuffed so full of their own skill and knowledge, that they scorned his simplicity. If they now lived, 
Matth. 23.25.  they would prefer the washing of their cups and platters before preaching of Christ and repentance. Tush, (say those Pharisees john 9 
Joh. 9 ) Thou art borne in sins, and shouldest thou teach us? This people knoweth not the Law, and is accursed. Oh! Camels cannot enter into a needle's eye, nor a man puffed up in himself, into the Kingdom of God. How do such as these bear down preaching, especially twice on the Lord's day, and scorn them who do so, as idots and dunces? And to conclude, this disease creeps into the meanest, even poor Tradesmen, if they have better parts than others, to remember and repeat sermons, to speak or pray in company, (if there be not special grace) how it makes them to bubble & swell? I may say, the very brain knowledge of Christ, hath so puffed up many, that they never came to see need of him to salvation: but if they may be all in all in meetings, and hear themselves talk, and others admire them for their parts, and none contradict them, Oh this is their fools Paradise! This makes them think themselves self sufficient, and to need nothing. Nay for a need skill in men's trades may do it.  
The fourth sort is of such as who stand upon their greatness and superiority over others in Towns and places. 
Carnal savour in superioriy or greatness, what.  They look upon themselves as the chief hinges whereon the door turns, and they bear the purse, others are wholly beholding to them for maintaining the poor, for upholding the Gospel; they bear all charges, and the whole sway of government; and as for others, they are of the poorer sort, and may well be spared, men of small judgement, experience or ability to do any thing; and this makes them swell in the pride of themselves, and to seem great in their own opinion, though alas! they are so only in comparison of the meanest, and being considered in themselves are but silly and mean ones: what would these be if they were Magistrates, Justices and Rulers of the Country? If so small a thing make them so jolly and sufficient in themselves, what would these be if birth, nobleness, worship, honour, dignity and reputation in the Country, filled their veins with ranker blood, and their spirits with greater stomach? And (to end) the like I may say of the savour of selfelove, and of such, as being wholly wedded to themselves, and narrowly spying out all occasions for their own ends, how their case, welfare, maintenance, esteem and credit, life, living and liberty, gain and thrift, gifts and parts may be supported; 
How dangerous.  neglect others, and let all sink or swim; so they may subsist; what care they? I say of these (for brevity sake) as of the former, they are full of themselves, and look at a sufficiency in themselves, and therefore the Lord Jesus, (who serves for none, save them that are poor, base and desolate must needs be an unsavoury morsel unto them.  
And therefore in a word to admonish them, this I say, consider all such carnal and self sufficient ones, when the evil day shall come, what shall all thy pride and profane disdain, 
Admonition to these former sorts.  thy worldly wisdom, thy parts and greatness, thy self-love profit thee? Alas! they only serve here during the time of health and prosperity, and the season of the Gospel, to dam up the passages of thy soul from Christ: but when once sickness, sorrow and death approach, their image shall be despised; and they will become burdensome: Then shall they cry out, now we see, the humble, the poor in spirit, the unlearned, the mean in account, and such as have little to lose, are all in all: now they who denied themselves and sought to be sufficient in Christ alone, are the happy men: Then ye shall wish yourselves as little, as ever before ye affected greatness, then shall ye wish yourselves had rather been bywords and outcasts for Christ, then to have scorned the simplicity of Christ; Then shall ye wish your Camel's bunch (that deep opinion ye had of your parts, learning and greatness) were pared off: Then when ye shall hear God pronounce sentence, you were too great for the narrow gate of heaven, men of too great parts, wisdom, policy, and selfelove for Christ, than I say, you shall be sick at the stomach of all these, and vomit your sweet morsels, and all your Quails, and objects of sufficiency shall come out at your nostrils, yea vanish before the sufficiency of Christ. Then shall you wish with Paul, 
Phil. 3.  Oh! that all things which I counted so precious, had been dung and dog's meat, that I might have won Christ, and been found in him, empty of my fullness: Oh! that I had desired to know nothing save Christ crucified, and that his fullness had left no spirit in me, 
1 King. 10.  as Solomon's wisdom in the Queen of Sheba: Oh! that all my best parts had served Christ, as too base to attend him, and not scorned him as too base for them: Thus you shall do then, but who knows whether then it will not be too late? sure it is, if ever Christ and his sufficiency become sweet, 
Revel. 3.18.  the Lord will purge you of your Laodicean temper the whilst: he will make you hungry, base, naked and empty, that you may buy of him gold, silver, apparel, and all sufficiency to salvation: pull down your proud stomaches: be fools that ye may be wise: prick and let out the wind of your empty bladders, and cast down your Sceptres and Crowns at the feet of Christ, that he may lift ye up. And so much for this third branch of gross self, carnality or savour of the flesh. Touching carnal reason I shall speak in verse 12.  

Sensual self or the creature, what.  The fourth followeth, and that is self in the creature, or in outward things: As in the blessings of marriage, of health, of long life, success in our earthly matters, skill in the world, conveniency of dwelling, abundance of ease, sleep, friends, pleasures, content in our estate and wealth, fatting, welfare, diet, attendance, fullness of outward accommodations, victory over our opposites, freedom from crosses, elbowroome in the world, acceptation with our betters, favour with such as can help us in our straits, unlooked for gains, and overplus of commodities meet for the use of this life, 
The creature is very apt to tickle and satisfy the corrupt heart of man.  not only for need but for delight. These (both all of them, and any of them) have a marvellous agreeing nature in them with the corrupt sensual appetite of man; and therefore easily incorporate with our spirit, and tickle the flesh, so that as a girdle full enough for the loins, easily compasseth the body, and keeps it close within the compass thereof; even so this sensuality and gross self of the creature easily gins the heart and compasses it with delight therein: so that it must be a marvellous strong convincement from an higher cause, which must dissuade, unsettle and gaster the soul from such a sufficiency. As music through the familiarity of it to the ear and sense, doth so please it for the time that it is led from serious thoughts and objects of worth, and is taken up and possessed wholly with it: so, the comfort & warmth of the creature in every kind (and the more the worse) hath a marvellous attractiveness, enchantment and unsuspectednesse in it, to satisfy the soul with itself, and causeth it (while its warmed in this nest) to say with that Epicure, I am as I would be, and I wish no better: Alas! what wonder? The soul's misery is not only in this, that she hath lost her true Paradise: but that she is always hankering, and catching at every shadow and vanity, in hope to lay hold upon the Paradise she hath lost: she dreams that she had one, and should have one, but what an one she hath lost, or what she should recover, she knows not, she gropes as one smitten with blindness, about the door, but cannot hit upon it, the further she wanzes, the further off she is from true content; But to be sure that true Sufficiency and Paradise of grace, she hath no appetite after it.  
Nay any false vanity and most lying content in all the world, is enough to cheat and to seduce the heart from fastening upon it. Again, we see, that men can find a secret satisfaction to themselves to be as they are, (to the end they might rid themselves of any further care after a sufficiency of Christ) although they have no earthly content in the world to still them: nay perhaps when sickness, poverty, shame, debt, sorrow and all misery at once environs them: hope of freedom keeps their carnal heart from bursting, be it never so fare off: and if any thing in the world, even the very rags on a man's back, or a crust to feed the belly, yea if it be but moon shine in the water which a man can catch at, it is enough: any thing rather than Christ, nay any babble to avoid Christ will serve the turn. What wonder then, when a deluded heart can fasten upon any real contentment to flesh (be it never so fare from spiritualness) as ease and welfare, or the like, if I say, it greedily catch at that, and satisfy itself with it, seeking no further? But if it have variety and choice of these to repose content in, so fare may we be from wondering at men satisfying themselves herein, that rather we may stand and wonder, that ever the Lord should so powerfully break in upon the soul, as to gaster it from such a self sufficiency, convince her of her nakedness, and pull her from her own, to seek a sufficiency in Christ. And there is reason for it. For this like a viper, 
Hath a peculiar deceit in it unsuspected.  stings the soul to death by sweetness. Perhaps the former sorts of gross self admit some checks and stings of conscience, through the corruption thereof: But these, being the good creatures of God, and lawful both for kind, use, and abundance, yea for a competent delight in them (if we could hit upon it rightly) do; without any suspicion, with a smoothness and facility carry the heart into the stream of their sufficiency and sensuality, and so choke all longing or desire after Christ. Perhaps every one is not so gross as he who sold his birthright for pottage, nor to say, to the wedge of gold, Thou art my God: This all would confess to be horrible, and to deny the Almighty in plain terms: 
job 32.  but when men can join these with the Almighty, and yoke them (as men do horses and oxen in drawing of the same plough) to draw the affections of their souls equally, to love and satisfy themselves in, (as what is more easy, then to cozen the heart with this error) Oh then! how hard is it to cure such self in the creature, or to show it the baseness of such a sufficiency? Any thing serves a base heart which hath lost her savour.  

Further illustration of this.  That which is spoken of Laodicea, agrees to this self, even literally. Thou sayest I am rich and clothed, and needest nothing. It's the secret voice (though all will not speak out) of worldly wealthy ones, and of all others of the same rank before named (each feather being of the nature of this nest of self) viz. I am sufficient of myself and need nothing. Rich and jolly worldlings ascribing that to their wealth and to the creature, 
Rev. 3.18.  which is the Creator's due, that is to put their confidence and trust therein, 
1 Tim. 6.18.  and not the living God; and to turn the glory of Christ (which is uncorruptible) into the image of a base creature, 
Rom. 1.  to make it her all in all, her fullness, her sufficiency, and so seeks no further. A carnal heart never stands to question what the difference is between the content of the creature and the comfort of Christ: alas! it hath lost that savour, 
Gen. & Josh. ult.  and cannot see a far off, therefore rests itself as Terah and his comp●ny on the other side of the river, and never comes over it with Abraham, to the land of promise. Behold in the creature she will set up her rest. And suitable to this is that of the wise man, The rich man's riches, is his strong hold: 
Prov. 18.11.  not only to hid himself in, against all affronts, but to fortify himself against Christ and his grace. No question of it, the appetite of the carnal heart which wants the creature: and the savour of the carnal heart which hath got it already, (though commonly it provokes a thirst after more) are the two common bars of the most people to keep out Christ's sufficiency: and (in my judgement) the latter more than the former. 
Eccles. 7.12.  For Silver answers all (saith Solomon) that is, a man of silver may have anything, because its the price of all things: how hard then is it, to see an insufficiency in a thing, which is the price of every thing. Money and wealth can build Churches, pulpits, buy all ornaments of a Church, Bibles and Tables and Chalices, and hire Preachers, and maintain the Gospel: now, why then should it not buy Christ too? especially if alms, good deeds and works of charity, accompany a profession of Christ and his religion; and a verbal depending upon him and his merits alone, (not any Popish works or Idols) for salvation: Alas! such profession of word and holding Christ in judgement, may easily stand with living upon the creature, and building the soul's nest of joy, content and sufficiency in the holes of this rock.  
How hardly then should such a rich man or such a self in the creature enter into heaven? 
What an enemy it is to Christ.  It is easier for a Camel to go through a needle's eye. The Lord Jesus the truth itself spoke it of a young man, who thought himself past danger, 
Matth. 19.23.  who yet hearing of this sufficiency of Christ, if he would sell all, went away sorrowful; and why? he had great possessions, that is, great possessions had him, and filled him top full with another sufficiency, which made Christ unsavoury: and the same I may say of these who were in the chase to get them: when the sufficiency of Christ and all his dainties and fullness (even a feast) was offered them, lo, their answer was, I am to go see a farm, I have bought oxen; 
Luke 14.  I am to marry a wife, have us excused, we have that which we like better, we cannot come. Farms and oxen are joined with wives, to show that self in any creature and carnal content, sets the heart at rest, and gives it a common wealth within, so that it need not seek out. 
Matth. 13.  So the third and last bad ground, which had both some root and some depth within, yet without was so cumbered with these thorns of money and pleasures, living, preferment, great dependences, favour and repute in the world, that (like a canker) they fretted out the marrow and vigour of Christ and faith, or need of his sufficiency. First, 
How the creature forestalls Christ. 1. It swells the soul with imagination that God loveth it. 2. Prides itself in the ease and welfare which it feels.  the fullness of the creature swells the soul up with a conceit that God loves it dear, that he will entertain it so richly: thinking him to be as busy in heaven to make it a mansion, as he hath been liberal in giving it one here: not dreaming that the body may be full when the soul is lean, and that riches are given for a snare of the owners, as Micoll to betray David. Secondly, it prides the soul, to think of herself according to the outward appearance and glee of wealth and welfare: and that the soul is in as good case to God as worldward: and though there be infinite much in the world against it, yet such is the bribing property of self in the creature, that it perverts sound judgement, not suffering the soul to think a thought against her own worth: conceiving that all should think her, as she doth herself, very good and in a safe condition: Not remembering that for all the creature, it may be blind, miserable and naked! and go from a Paradise here, to an hell hereafter, as Dives did. Thirdly, it stiffens and hardens the heart against the words both of Law and Gospel, 
3. Stiffens the heart against the word preached.  the one including all (the richest) within wrath, and driving them to a loss within themselves: the other offering the eie-salve, gold and robe of the Lord Jesus to supply that loss. How shall that soul hearken to either which feels no need when the ear and heart is so bedulled and engrossed with fullness and fatness of the creature, that none of the Redeemers sufficiency can enter? Now if it stumble at these two in the porch, how should it ever enter into the secret, the holy of holies, in faith and regeneration?  
This may be enough for the purpose of this discourse, to open the truth; save that this one reason may be added, That self in welfare and wealth, hath in it the spirit of scorning the Ministry of Christ: 
With disdain.  it bewrayed itself even when Christ himself preached: for it is said, That some who heard him scorned him, for they were rich; 
Luke 5.  and the like humour possesses their successors. And this property agrees well with them who make the creature their strong hold: as I have heard of a City besieged, which cast out loaves and victuals to the enemy in scorn, and telling them, that they were fare from starving. As he said, soul take thine ease, thou hast laid up for many years: Even for so many, that the need of Christ will hardly be felt. Therefore to conclude this branch also, let me admonish these persons, that if ever the Lord will settle the alsufficiency of Christ upon them, 
Admonitions to this sort.  he will first captivate this self in the creature and sub-ordaine it to himself: he will cause the image of it to be despised; yea, cause the soul to cry out of herself and say, what a fool, yea a beast am I in thy sight! 
Psal. 73.  the soul I say shall be full of the creature, even in a contrary sense, that is, stomach sick of it as a surfeit: The Lord shall rectify the soul's judgement about this self: then the rankness of this pleurisy to be let out of the soul. 
1. See the vanity of the creature.  First, by showing it the vanity and insufficiency of it to help in the day of wrath: how poor a fort it will prove in the day of affliction and fear: It cannot rid the owner of an ague, of the tooth ache, of the least affront; it hath no blood in it to satisfy. 
2. Behold the image and face of God in the promise.  Secondly, the Lord shall set the soul in a serious posture and meditation of that presence of his, which shall make all the earth and the glory of it to vanish and melt, and those who have been foremost in this creature-happinesse, to come hindmost & stand a far off, from them who have chosen Christ to be their sufficiency: then shall the glory of the one be turned to confusion; and the disdain of the other to admiration. Then shall all their worldly props become as broken staves, the splinters of which shall pierce them (much more than ever the care to get them could pierce them) with sorrow, 
3. Behold the curse stamped upon the creature  yea despair: The Lord will cause them to look into the creature, and to behold it, as branded with a curse by sin: but doubly cursed, when in stead of serving Christ, it resists him and fights against him, and makes Christ and the soul servants to it: which is to renounce him who is blessed for ever, for that which is cursed for ever, not only through the want of Christ, but through her enmity to Christ.  

4. See the ugly hue of this sin.  Fourthly, They shall see the ugly shape of that creature which they have made an Idol, and committed spiritual Sodomy with it, as degenerate a villainy, as to commit filthiness with a beast. They shall see what a damp it brings the soul into, when it places her happiness in the earth, and the hidden treasures of it, how it makes the word and ordinances most fulsome and unsavoury: 
5. All the savour of a creature rests upon mercy.  5. That all sweetness which any creature can afford, must come from Christ, dropping fatness into it by his footprints in it: what savour then can it afford, when it opposes Christ's sufficiency by her own vanity, and so robs him of his? what savour can the soul suck from a creature which is a dead carrion? what is all the comfort of a creature to a dead soul; not only destitute of the life of Christ, but stabbing Christ to the heart, & rejecting his life? yea 8. It will work the soul to a revenge of itself; choosing to cut off the creature from itself, then, it would not be cut off from it. By these & the like convincements the Lord will cast down the fort of self in the creature; stripping it naked of all her false sufficiency: showing her she is but a gull not able to afford that which she cracks of, that she hath nothing but bare walls to boast of: that so, this strong hold being razed and made level with the earth, poverty of spirit may enter into the soul; and Christ and his sufficiency (which only belongs to them who are brought to nought in themselves) may come into it. 
2 Cor. 10.4.  Therefore let all such as have felt this disease in themselves, cease to marvel why their hearts have been so empty of Christ, 
Conclusion of the point.  and been left to such a woeful staggering of heart in point of comfort: For they have forsaken the fountain, and digged broken pits to themselves which will hold no water. Let them renounce them for hereafter and say, Ashur shall not save us, we will not ride upon horses; upon these vain creatures: for with thee the fatherless shall find mercy; make them no prop of support, either by greedy seeking, 
Jer. 2.13. Hos. 13.2.  sensual keeping or loathness in foregoing: And Lord I find myself as destitute and forlorn a wretch in point of grace, notwithstanding all my deep portion in the creature, as if I were the veriest beggar in the Country: I see all true sufficiency to be in thee, and that thine exceeds mine, both for kind, root, quality and degree of content, as much as a carnal, a fading, blasted and vanishing, yea a vexing one, is inferior to a spiritual, immortal, incorruptible and satisfying sweetness: wherefore I count myself the same man whether I want or have, abhorring myself in dust and ashes: I renounce mine own, and rest at thy dispose for the creature, to have more or less of it, and cleave to thine. And so much also shall serve for this fourth branch.  
The last kind of gross self, is Selfe-religion, or Religious self. 
The fifth Branch Selfe-religion.  And this is the invention of Satan (Christ's deadly foe) that whereas all will not be profane, nor naturalists, nor epicures, but will be religious: lo, he hath a bait for every fish, 
What it is.  and can insinuate himself aswell into Religion itself, as into lusts and pleasures: and so provide, that in all the duties and privileges which professors of Christ boast of, yet there shall be a cord upon their heel which shall pull them bacl from all power and savour of Christ, aswell as if they had never been towards any Christ at all. And so the nearer Christ they seem to go, the more dangerous shall their self-delusion prove, and the more confident their sufficiency of devotion makes them, the more woeful shall their defeat at last be: and all for want of soundness and sincerity. And in this point I would insist in three things: Privileges, Duties, 
The branches of Religious self three.  and degrees of Religion: All these strengthen Selfe-religion in hypocrites and time-servers, and shroud them under a false covert and protection of that which is fare from them: for the first it was always, is and will be, 
1. Priuledges.  the boast of Jews, Papists and common Protestants: They were the children of the free, not the bondwoman, Abraham's seed, such as whose all the promises were, to whom the Ordinances and Oracles of God belonged: others were dogs and swine and accursed to them: they cried, the Temple, the Temple: they were (of all other nations) the chosen generation, 
Matth. 3.9.  the peculiar people, all others rejected save themselves; The Lord must want worshippers, if he cast them off: and by this means they were so puffed up in themselves, that when Christ came in person to offer himself for salvation, they abhorred and slew him, and cast him out of the vineyard: that fullness and sufficiency they felt in their privileges, 
Priuledges of Religion great enmity to many in keeping them from Christ.  caused them to live in a practice of horrible treachery and impiety against God; and desperate contempt of the Lord Jesus, as it were under a banner of defiance. Just the like is the practice of Papists: who under colour of the Church, the Church, the succession of Bishops, the ancientness of their Religion, the glory of their outside of worship, pomp and bravery of rites and ceremonies, their prosperity and worldly happiness, their large and general extent in government, their superstitious devotions; and what not? which flesh can desire, make themselves believe, that they are the only Christians, and all other are upstarts and counterfeits. So do our common Protestants and hypocrites; they boast of their baptism, their part in the communion of Saints, their right to their word and ordinances, they are no hangs-by, no Gibeonites, no recusants, no profane ones, no moralists, nor epicures, but constant worshippers of God, frequenters of the sacraments, and partakers of all the privileges of the Church. 
When Constantine restored the Church to her privileges, she began to degenerate.  And this puffes them up, the devil blinding them, that they should be bewitched with his charm and look no further than a bare privilege: comparing themselves with such as still walk in a lose and profane course, and in respect of such, deeming themselves very religious. But what is the effect hereof? surely this, that under pretence of their great privileges, they are full of themselves, so that the pith and marrow of them, (for all tend unto, and end in Christ, or else are empty shells) faith I mean, and Christ in his sufficiency to forgive, save and sanctify them, is a mere stranger unto them. The Church was purest, when her privileges were fewest.  
The like may be said of duties: It was the great boast of that Pharisee (and of all his tribe) that he fasted twice a week, 
2. Religious duties.  gave alms, paid tithes of all, even to mint and cummin: he was not as the publican, no extortioner, no briber, no usurer; and this made him crow upon his dunghill exceedingly, and swell in his law righteousness, that Christ never came in his mind. 
Luke 18.11.12.  Those Pharisees in the Gospel upon whom so many woes are pronounced, how full of their duties were they? Christ himself was a libertine to them and their strictness; a companion of Publicans and sinners, a glutton and winebibber, in comparison of their abstinence and sobriety; 
How dangerous.  he could not keep a Sabbath strictly enough for them, nor walk closely enough to please them. 
Phil. 3.7, 8, 9  And Paul who had been one of them, and after his conversion, bewrayed their secrets, confessed that as he trusted to his privileges of a Jew, of circumcision, of his sect; so especially that he walked to the uttermost in the most precise strictness of his profession, making conscience of being a Pharisee; and throughout all his Epistles what doth he cry out of so much as his and their law righteousness, that is that exact and strict walking in all the duties of the moral law and ceremonies: Oh! how this conceit of their own virtues and moralities stiffened, swelled and puffed up all this bastardly brood, not only to disdain profane ones, but also to abhor the spiritualness of the Lord Jesus, and to contemn the offer of his grace as base and superfluous? And what was the chief object of our Saviour's outcries, 
Matth. 23.  woes and curses, save this rabble of Pharisees? (one whole Chapter being spent therein) yea his bitter and irreconciliable antipathy and enmity of spirit against them above all other either heathens or profane ones: Surely because he saw that above all other opposition to himself, this was the most deadly and damnable, to set up a god against a Christ, an Altar against an Altar, a righteousness coming from a mere self-loving and self seeking principle, from a carnal bottom, to a carnal end, against the eternal, spiritual, pure righteousness of the Lord Jesus; who came to discover not only all gross unrighteousness and make it odious, but also all righteousness of flesh and all the obedience of hypocrites, and to cast it as unsavoury salt, dung and dogsmeate upon the dunghill: And to be brief, what else is the religion of our days and times both among Popish and carnal Protestant worshippers, save their duties, devotions? The one boasting of his masses, sacrifices, alms, penances, empty fastings, building of Hospitals, doing of good works, and all to establish their own Corban and Kingdom; through the merit of their own congruities and condignities; the other, their serving of God, hearing his word, receiving his sacraments, abstaining from the sins of usury, drunkenness, uncleanness, and doing the duties of the Sabbath, of mercy and charity, of righteousness and equity: But to be sure, both of them swelling in the opinion of themselves; both abhorring to feel any pinching need of the Lord Jesus and his sufficiency, to pardon both their unrightousnesse and also their counterfeit righteousness, being both equally damnable.  
But the third branch, viz. Religion in point of degrees and measures, 
The 3. Branch Degrees of Religion.  is of all the most dangerous piece of Self, and swelleth the unsound and hollow heart of man in the opinion of himself: Some boasting of their knowledge of Gods will in general: others of some degrees of legal humiliation: a third sort of a wonderful sweetness they have tasted in hearing the Gospel, and the glad tidings of life & salvation thereby; a fourth showing how they are awed by the knowledge of the word from their former courses; what degrees of grace have been wrought in them, how long they have been hearers, 
What degrees of Religion a man may attain unto.  and held out in their profession longer than many revolters, what zeal they have showed in setting up the Ministry in their Towns, prayer in their families, care and conscience, and good example in their lives; how many sins they have laid aside, what good they have done in their repeating of Sermons, calling upon their kindred and neighbours, what services they have done for the Church, run, ridden, written, bestowed pains and travel to settle order and government in their places, how they have honoured, graced and maintained the Minister, invited, entertained him to their houses, how they have stood out and suffered for the Gospel. Others go further & instance in the power of the promise of Christ in their souls: what ravishing passions of joy, admiration and thanks that sweet doctrine hath wrought in them, what pangs of deep love and affection it hath raised in them, how it hath bred in them abundant weeping and sorrow for their sins, humiliation and fear under the hand of God, how they have stood upon thorns, till the Sabbath or lecture day came, what ardent desires after the word, what long, what frequent use of means it hath wrought in them, and how they have denied both lust and liberties for Christ, and could be content (for the time) to beg, to go to prison and suffer for him; Besides many effects which this hath wrought in them, the curbing in of their tongues, their passions, and their lives which were wont to be full of lying, deceit, rage, revenge, unmercifulness, unrighteousness; but now they are become true of their word, quiet, moderate, courteous, gentle and merciful: All these things laid together, cause them to think no less then that their state is good and sound to God-ward; for why? the hearsay of Christ wrought all these things in them; And yet (not to condemn any particular person for these, seeing God only knows the hearts of the sons of men) how many have we known by woeful experience who have attained some of these or all these degrees, 
And to how small purpose.  who yet in a short time have bewrayed themselves to be time-fervers, and wanzed away to nothing, as fast as ever they seemed to come forward?  
Alas! they never called themselves to question, never tried their estate by the rules of the word, nor came to put difference between a conscience proceeding from supernatural revealing, and between divine and spiritual persuasion: The Apostle hath a strange speech, 1 Cor. 15.19. 
1 Cor. 15.19.  If our hope were in this life only in Christ, we were of all men most miserable: whereby we see, that many seek their Christ only for this life: that is, how they may make use of Christ here below, for a while to get themselves some inward truce with an accusing conscience, or to get themselves credit, ease and welfare here among men, with whom they see Christ and Religion are in request: But as for a Christ to save, to sanctify and glorify them for ever, they never hoped or believed in him for that. 
Wherein they come short.  And why? First, they never came to see themselves wholly lost and forlorn in themselves, but still held some prop of their own to support them, though Christ should fail them, and so never feeling need of him, could never savingly and cordially make to him and apply him. Secondly, they never looked at a promise for itself, but from some pangs and flashes of self, liking the news of Christ, for the good it presented, taking the word to themselves, rather in a dream and a fancy after a thing they would have, then for the naked truth of the promiser. Thirdly, or else they were led by outward sense, the credit, gifts and plausibleness of the Preacher, in whose light they rejoiced, while it lasted, but if the minister were once removed, (then as a sieve out of the water, so) they lost all their zeal again: It bred with him and died with him. Fourthly, they heard without discerning of truths, taking all alike, not cleaving to the doctrine as such, able to ground and to settle them in peace through Christ: but as good things in general, at random, without putting difference, observing order or coherence. For, if another Minister came, who preached his own vagrant and ungrounded fancies, they were as ready to hear him and be led away as by the former. 
Matth. 11.19.  Fiftly, they looked upon the zeal of others who snatch the Kingdom with violence, and thought it a disgrace for them to be more backward; and so hanging upon the common haunt and multitude, never examined what inward principle led them; and so, when zeal grew cold, and profession more dead, they grew as cold and dead as others: Sixtly, or else having no root in them, they clavae to the word in peace and prosperity of the Church; but when they saw the times to frown and trouble to come, than they saw they thrust themselves further in, than they had strength to wind out, and so withered, and brought shame upon their profession: Seventhly, or if they were grounded in knowledge, yet not in soundness of heart, for so soon as the devil came to recover his possession, 
Luke 11.25.  he found them empty, swept and garnished, that is, still tainted with old lusts, world and pleasures, though for a while they seemed to have forsaken them. Eightly, though they received the truth of Jesus, yet not as the truth is in Jesus; not to purge them, 
Ephes. 4.21.22.  to change their base qualities, to transform them from glory to glory: Ninthly, if they have proceeded to some shows of holiness, yet they have not come under the authority of the commander, from the faithfulness of the promiser, who hath made his yoke easy and his burden light: Their obedience is rather in the letter, and in the easier points of the Law, than the hard and craggy; 
Matth. 11.29. 1 Sam. 13.  they go not up the hill with jonathan upon all four, but down hill; They are like dead fishes which swim down the stream, not living ones which swim against it, in some few things, not all, with an equal exact carriage, in some acts, not in the bent of their spirit, and the stream of their life: As the springs are, so is their running to themselves; if they be taxed for any evils, 10. Then they excuse them by infirmities, and lick themselves whole by the sores of the godly; not remembering that the godly have sundry defects in grace, but not one (as themselves) main want of grace; and these they pretend not as excuses; but groan under as burdens; also they colour themselves by this, that their sins are few, and but small, or else necessary, or but secret and not breaking out: whereas a sound heart knows, one sin may be as full if it run into one channel, and may be as much delighted in and fed on, as many dishes; also that God's people never fall into such a necessity as to sin; are free from such straits, as to stretch conscience for ease, credit, wealth, and outward respects: and lastly, Lot's wife paid as dear for her contemplative sin as for her actual: And (to end) they abide in their evils and recover not; whereas God's people are as a blade of good mettle which being bend will return, and are never well till with the needle of the dial they stand just toward the North of repentance. Twelfly and lastly, if they go forward to suffer for Christ, it is with much ado, and struggling against it; and in such sufferings as they can lick themselves whole another way; or if they be driven by necessity of shame or light to it, yet rather out of compulsion, than purity and goodness of their cause and conscience. And so much be spoken for the clearing of these three branches of Selfe-religion.  
I conclude this last branch with admonition also; that we abhor this sufficiency of selfe-religion and righteousness. It's the stillest stream of all, yet the deepest gulf, and under pretence of drawing nearest to Christ his privy chamber, becomes the greatest traitor to him. I condemn not morality, civility, religious duties and degrees: As the Town-clerk Acts 20. said to them of Ephesus, Diana is a great goddess, who denies it? But we must make no uproar for her: So, these are good, but they must make no mutiny against Christ, and by a sufficiency of their own, destroy his: If they come under his banner to fight for him, they do well: But to erect one of their own against his, is deadly treason. Therefore as mariners in danger of life by shipwreck, look not at the value of their wares, nor the use of them, silks, velvets, corn, wine, tackle of ships, but how they endanger their lives; so in God's fear let us do with selfe-religion, a commodity in show fare above morality or carnal welfare, but if it equally (or more) endanger the ship and life of the soul, cast it also with the rest overboard: remember not, many of these five sorts of gross self, politics, carnal, wizards, moralists, worldlings or Pharisees, get into heaven: Alas! they stick at the porch, 
This sufficiency of self must be abhorred.  not in the narrow gate: how then should they enter? If ever God make such capable of Christ, he will pair off their Camel's bunch, and make them of saul's, Paul's: who saith of this aswell as of all the rest, I counted them all as loss, and as dogsmeat, that I might be found in Christ, not clothed with mine own, 
Phil. 3.  but his righteousness. Be wise in time, lay not out their money for no bread, nor your pains for that which satisfies not; empty their souls of it, that Christ and his good things, refined wi●es and fatness may satisfy you: Let others pray to God to pardon their vices; 
Esay 55.2.  do you beg mercy and pardon for their virtues, for their religion, duties and performances: If the heart be brought to renounce this sufficiency, it's a sign there is a better coming in place: when all is done, say of thyself as Luther of those devotions, I count myself no nearer heaven by them, then if I had played the Publican all this while; nay in some regard further off: The Devil else will cut thy veins in this warm water and cause thee to perish insensibly. Consider that to have this self of thine, may seem somewhat; But to cast all this off, and be naked and nothing; can only prepare thee for that fullness and sufficiency of Christ which can only save thee: Which grace the Lord grant thee: Thus for a more clear handling of this argument, I have digressed from the stream of my doctrine; it is now high time to return to it again. So much for this time. Let us pray for a blessing, etc.   

THE FIFTH LECTURE continued upon the eleventh Verse.  VERSE XI. 
But Naaman was wroth, and said, Behold I thought thus in myself, surely he will come forth, and call upon the Lord his God, and strike his hand upon the place, and recover the leper.  
VERSE 12. Are not Abana and Pharfar, rivers of Damascus, better, etc.  
HAving in the former Lecture (beloved) made way to settle this main Doctrine of close Self upon her bottom, 
Return to the main scope of the point of mixed self.  by severing from it some kinds of self more gross and palpable: I must now (taking it for granted that you remember what I have said of it already) proceed to the handling of the point: And lest any should think there is no finer spun self, then that I have spoken of: First, I will mention some branches of this root, mixing themselves with the soul in her strife after faith; and (as the Ivy about the bow) twining about the best endeavours of the poor soul, to hold it off from the promise. This being done, I will prove the doctrine by Scripture and reasons: Thirdly, I will lay down an answer to a question, for the opening of the dangerous nature of this enemy. And lastly, come to some use of the doctrine. First of the first.  
First then, that you may perceive (brethren) what manner of thing this mixed self is, 
Mixed self wherein it discovers itself.  I will name some of the chief instances wherein this disease discovers herself. The which I mention without any curious order, and leave them to the godly wise to consider of, every one to single out his own annoyance. The first is self error, 
1. Error.  imagining that the Lord in his promise and offer of Christ doth not so offer him as therewithal conveying power and efficacy of persuading and enabling the soul to accept and believe it of it own power, thereby creating in the soul the fruit of lips, 
Esay 57 Jam. 1.16.  but rather upon some condition of our own strength mixed with the Lords goodness to concur (of ourselves) with the promise. Secondly, self-conceit 
2. Self-conceit.  (such as naaman's here was) fancying a way of our own speedier and quicker than we have warrant for, to wit, that if once the soul be under a condition, and prepared for Christ, by sorrow, desire and diligence; the work of believing is as present, as the grinding of the corn, when the upper millstone runs upon the nether: whereas faith is the stamp of the spirit, which bloweth when it listeth, 
3. Self-preparins.  at his pleasure. Thirdly, selfe-preparations, that is a taking up of a rest in the soul, that if she can but attain to these, she need go no further, for these can be wrought in no other than in such as shall be saved: whereas first the question is, whether they be truly wrought, or from self-love; and although they proceed from the promise, yet happiness consists not in them, but in the omnipotent power of God, carrying the soul by them into the stream of the satisfaction of Christ, the only blood whereof is sufficient to save it by faith. 
4. Selfe-bondage.  Fourthly, selfe-bondage, which is, when the soul is so extremely oppressed with the relics or returns of slavish fear, through corruption and guilt, too deeply apprehended; that it is dazzled and held under from beholding the free and clear truth of the promise to set her at liberty; yea if melancholy and frowardness of will be added hereto, mixed with the ill custom, to conceive so deep enmity in God against the sinful creature, that she will hold her own peevishly, against all the light of the word, or counsel and persuasion to the contrary, viz. that God the offended judge is the first mover in this frame of conversion, and hath cut off his plea willingly, and intended the way of reconciliation himself. The fifth is self-love, 
5. Self-love.  when the soul so looks at the promise, as an object of immediate good to herself, and for her own ends and welfare; not subordaining her own salvation to the glory of God, and the declaration of the depth of his wisdom, 
1 Thes. 1.  and the riches of his grace, that he may be admired in them that believe.  

6. Sloth.  The sixth is selfe-sloth, when the soul hath a wambling and fulsome aim at the promise, not indeed seriously and sadly digesting the ground of Gods so free offering the inestimable jewel of Christ to her, for pardon and peace (called in Scripture the strength of God, Esay 27.5.) I mean the full appeasing of his justice, by the payment of a price; nor yet with how faithful an heart, full and free grace he offereth, but loosely forgetting that all is yea and amen in Christ, and looking at the promise, as at a thing naked and unfurnished, hath a strong consolation and refuge, Heb. 7. 
Heb. 6. penult.  The Seventh is selfe-treachery and doubtfulness, whereby the soul having the general offer of God to all under the condition, 
7. Treachery.  yet because she is not named in the word, therefore doubts that in special she is not intended in the offer, and so grows to think that she may separate the things which God hath joined, whereas she should rest in this, That the Lord debars no soul from grace which debars not herself, 
Esay 55.1.  saying, Ho every one that thirsteth, come etc. and the particular is included in the general; and if every poor soul should thus go between bark and tree, and cavil, who should ever come to believe? Eightly, 
8. Infidelity.  selfe-infidelity, which is a deadly dart of Satan piercing the heart, even when the fruit is coming to the birth; tempting thus, why art thou so bend to cleave to the word? How knowest thou whether it be God's word or no? If it be, how canst thou prove it? If not, whereupon dost thou build thy great confidence? And this dart often so prevails, that all the former witness of the spirit, touching the truth of God, by many evidences seems to be lost. Ninthly, selfe-cavilling, 
9 Cavilling.  when the heart is set upon excepting against the promise, either from her own unworthiness, or Gods long delays (which provoke the heart to weariness) or comparing of the forwardness of others, with her backwardness, or else that God means not as he speaks, but the contrary, even to cast her off with some mark of vengeance: sometimes rushing upon the rock of election, as if all labour were lost, because she is not predestinated to salvation, (as if we were to get to the highest step of the ladder, before we have ascended by the lower) sometime descanting about the way of revealing, why it should be only by the word and spirit, and not by sensible ways of expression, by voice from heaven, or extraordinary convincements: and so in sundry other respects. 10. Selfe-feare, 
10. Fear.  that the work of faith will be so hard and tedious, that it will never be compassed, by so weak and frail a creature as she is, so ignorant, forgetful, corrupt and estranged from God; the present sense of these and other corruption, dazzling the spirit, and enfeebling the heart, so that it grows to a falling sickness, and is at a loss upon each occasion, each Sermon it hears seems to speak dismal things unto it, and it thinks it were better wholly to give over hearing then hear: yea and in a strong tech and pang, dare not, or will not continue to hear, for fear it should be worse, and heap up wrath instead of mercy: so that all which is said either in public or private, seems to leak out, Heb. 2.1. and sometime this fear cometh from unlikelyhood of ever foregoing all sin, or holding out to the end.  
Eleventhly, selfe-staggering, 
11. Staggering.  when the soul is between the condition of the promise, and the performance: as for example, if she be urged to believe, because the condition is already wrought, than she questions that, whether it were ever wrought, at least aright, because alas! her sorrow is little, she hath never been so deeply tozed by the law, nor so broken hearted & full of affections and diligence as others: on the other side, when she feels the condition comfortably present, than she staggers about the promise, saying, the condition is not the matter, but the belief itself, and that is above her power, many come fare who never believe, and faith is the gift of God and free, and what if it should never be wrought, or she should die and be past hope, ere it be effected? Thus Satan comes between cup and lip, to defeat the soul of her due: whereas, if she were stayed and settled upon the word, and (as 2 joh. 8.) would not lose those good things which she hath gotten but hold a little, closely, till more come, the work would not be always to begin; as the frame of a Carpenter when it is disordered as fast as he lays it together. Twelftly, selfe-fullennesse and unthankfulness, 
12. Sullenness.  (which is in a contrary extremity to ease) when the soul will not see or acknowledge what God hath done for her, nor abase herself, as meaner than the least mercy of God, nor confess that any step toward conversion, is more than the Lord oweth her (having her at an infinite advantage by her guilt) and so choosing to spend her time in sullen complaints, for the measures she wanteth, then gracious melt and praises for any thing she enjoys: whereas the Publican thought it mercy to tread on the earth, to look up to heaven; and it is mercy that she is not in hell, but under hope and Gods ordinances and patience: This is the fruit of pride and doth set back the soul more from profiting, then if she could stoop to be at God's dispose. Thirteenthly, 
13. Ease.  self-ease or dalliance when the soul through idleness hath lost her former diligence and earnestness and painfulness in using all means public and private for the making of her calling and election sure; waxes slacker in her esteem, and in her love and affections, as thinking herself now past danger: and so neglects the seasons & intimations of the spirit, plies not nor followeth the motions of the assisting and perfecting grace; but let's them wanze as if she could meet with them at her pleasure: but by this means Satan circumvents afterward and stings her for this confidence and presumption, because she is guilty of slighting such grace as she feels to be past her reach to recover, and therefore justly suffers for her looseness and giddiness. 
14. Dullness.  14. Selfe-dulnesse and deadness of spirit, in not marking and pondering, digesting and applying the truths we hear, and so growing towards ripeness Heb. 5.10. which sin makes us not only non-proficients in the doctrine of Christ, but also inferior to ourselves, and fare short of that we might be; especially when this disease comes not from natural disability and unavoidable weakness, but from affected error, as from an heart overmuch implodded in the earth, and made heavy by sensuality and carnal ease, Luke 21.37. 
Luke 21.37.   

15. Foolishness.  Again Fifteenthly, selfe-folly, I may better call itself hatred, when we are not so wise or forward to dispute for the truth and honour of God and his promise, as we are to reason against it, and our own souls, thereby making a work, (not easy of itself) to be more wearisome and tedious than it need to be; whereas rather we should reason the matter seriously between God and our souls (as in jerem. 2. vers. 9 the Lord bids us to do, 
Jer. 2.9.  and Esay 1.18. 
Esay 1.18. ) and laying the desperateness of our misery to the hope of his promise, we should rather wonder that all place of pleading should not be taken from us, then cavil against a plain naked word of God, pinned upon our sleeves. Those Ninivites when yet they had no clear promise, 
Jona 3.8.  yet reasoned thus, who can tell whether God's fierce anger shall turn away or no? They thought it their wisdom rather to catch at a word a fare off, then to lie in present misery without hope. But self-folly still delights to shut out itself by her disputes against God; & cowardly to shun a possible mercy that it might lie down in remediless sorrow. This (I say, must needs be horrible foolhardiness, rather to perish, 
16. slyness.  then venture upon a promise of ease and remedy. The last of all, is self subtlety or slyness; whereby the soul secretly withdrawing herself from the power of the promise (which ought to work all her works for her, both preparing and finishing) and finding her own affections of hope, sorrow, joy, desire and the rest, very ready to put forth themselves in the work of disposing the soul towards God's grace, and to mix themselves with the word: doth welcome and applaud her own self and all her abilities, and begins to compass herself with her own sparkles, with her own feelings, and with the joys which come from her own welwishes to herself: which having no root of Christ and his spirit in them, but of selfelove, must needs vanish and leave the soul as low as ever they found it, and so the longer and closer they are clavae to, the greater confusion they cause: till the soul being weary of her own pride and mixtures, freely resign itself (as empty and nothing) to the mere good pleasure, persuasion and leisure of the spirit to act and effect all both preventing, assisting and perfectings, by his own strength; which is always strongest, when the soul lies lowest, as the red earth of which Adam was form, till the Lord breathed the spirit of life into it; And surely to conclude, there is nothing more easy then to be deluded in the trial hereof: for such is the enchantment of self in this kind, that no experience of disappointing the soul, by her false feelings, will teach her to deny herself and humble herself before God, except only she apply herself closely to the rule of the word, in every step she takes, examining from what bottom her affections and preparations proceed: and finding self to be chief in the work, instantly to suspect it and constantly to resist it, believing that the most abiding and lasting work of humiliation and preparation proceeds from the sweetness and freedom of a promise from a reconciled God, when the heart is most desolate and helpless in herself. By these few the reader may perceive what I mean by this privy-selfe: and by these heads he may learn to judge of other like which are infinite.  
Now than I proceed to prove the point, that this mixed self (when all is done) will deprive the soul of mercy; if it be not prevented. Let the first text be that Heb. 4. ult. We see they were disappointed of the entering into his rest: why? were not they fair for it? 
Proofs of the point.  yes surely they had forsaken Egypt, and come a great journey in the wilderness. But what letted them? Unbelief. And what caused that? Self. Not only their wishing to be in Egypt at their fleshpots, nor yet their fornication and Idolatry: But (as Esay tells us) they rebelled against his holy spirit: 
Esay 63.10.  Their spiritual rebels, cavillings, distrust, were the causes: They erred in heart (as the Psalmist calls it) that is, 
Psal. 9.2.  they entertained false conceits against him, sometime they asked, Can God spread a table in the wilderness; Sometime they pitied their children saying, Alas! We shall never see Canaan: Sometime they said, 
Numb. 9  the Giants were able to eat them up, there were chariots of iron: Sometimes they said, this was not the way: God might as well have brought them the right way to Canaan, as the wrong, if he had meant them well. They made the promise of entering (easily and plain in itself) to be difficulter than it was: some saying, it is as high as heaven, how shall we get thither? can we climb up? others thus, it is as deep as the nethermost earth, how shall we descend thither? is it possible for us, to construe so hard a promise, whereof we see neither sense or colour? to make a work of forty days, to be forty years, and yet mean us well? Therefore Moses tells them, 
Deut. and Rom. 10.  say not the word is far off, for it is near thee, in thy mouth, yea thine heart, that thou mightest believe it. The deceit of the erring hearts warped these crotchets, to hold them out of Canaan, and to scatter their carcases in the wilderness. Another text is, Heb. 12.15. 
Heb. 12.15.  Let no man fail of the grace of God. Let there be no bitter root springing up in you, to defile you, and turn you off. He had spoken before of Esau, who was the first borne, and sought the blessing with tears, yet failed of it: he came too late, after it was conveied away from him too sure, to jacob: why? he had a bitter root springing up in him, a self-willed, peevish heart against his brother, he disdained that he should be preferred. The Apostle applies it to the Hebrews, who were fair for the promise (read Rom. 10.1, 2, 3, 4, 
Rom. 10.1, 2, 3, 4.  5, 6. etc.) but yet failed, and lost it, the Gentiles were preferred. And why? there was this bitter root of self in them, they stood upon their conceit, none were the Church save they, none so righteous as they; They scorned that dogs should go to heaven before those whose righteousness was so precise as theirs: and this conceit defiled, hardened them, and overthrew the righteousness of Christ. They could never submit self to the word preached, nor comply with it, but bitterly rejected it, and them who preached it, as being a new way to heaven, and not that which they had learned: and should they stoop to this new learning of Christ? This bitterness overthrew them.  
So Ahaz Esay 8. 
Esay 8.  was fair for the promise of victory: insomuch as the Prophet bid him demand a sign: he would not: why? Self-presumption letted him, he thought he was sure enough of God, if once he spoke the word: But the Lord looked at his own honour, and therefore gave his people a sign, by a Virgin that should conceive and bring forth a son: So that the confidence of his foolish heart, which thought he believed God, whereas in truth, he sought himself only, and not the glory of God, 
Luke 4.  deceived him. So it is said, Luke 4. the Pharisees and Elders coming to john's baptism, despised the counsel of God, touching their salvation: why? because they were carried with strong self-prejudice against the way of john's Ministry, and chose rather not to be saved at all then that way. The Galathians were fair for heaven also, and ran well: 
Gal. 3.  what letted them? a misprision thrust into their heads by false teachers, that Paul's way and Gods way agreed not, and that the old way by Ceremonies was best, easiest and likeliest, because agreeing with flesh; and this makes Paul to fear, lest he had bestowed his pains upon them in vain. Our Saviour Christ's Disciples were fair for faith: what letted them? selfe-sloth, dulness of heart. Oh you dull and slow of heart to believe all which is written in the Law and Prophets concerning Christ! 
Luke 24.  in what a depth of darkness did it hold them? Their eyes were held so down, that they could not discern the Lord Jesus, when he stood and talked with them. I will but add one or two more, That young man in the Gospel was not fare from the Kingdom: what stopped him? Surely he came full of himself, and had kept the Law from his youth: this he had a strong conceit of: but when he was turned out of that confidence, and put into a new way of selfedeniall, and selling all, he went away sorrowful; not only because he was covetous, but because forestalled in opinion that his way was best, and is now crossed. To conclude, that is a solemn text which our Saviour urges joh. 5. 
Joh. 5.  How can ye believe, when ye seek or receive honour one of another, and seek not the honour of God only? Secret self will so serve God, that she will foist in her own ends, credit, praise and respect, even while she seems to seek Gods: and so while she should save her own stake, she loseth Gods: she aims not at him and the glory of his grace only, and therefore not at all. So much for proofs.  
Reasons of this doctrine are many, and may be drawn from many heads: as first from the nature of this corrupt self. Secondly, from other Reason 1 men's courses. 3. The practice of Satan. Fourthly, the justice of God. 
From the nature of this self.  For the first, we may consider the danger of mixed self from her own corrupt quality, both in respect of the first familiarity of it, Secondly, the generalness of it, Thirdly, the violence of it, and Fourthly, 
In 4 things.  the tenaciousness or continuance of it. Touching the first bosom; beloved, 
1. Familiarity or closeness.  and inward corruptions do most blear the eye of discerning, and pervert judgement, because they go in a stream least suspected. A traitor who insinuates himself into a man so deeply, as to comply and correspond with him in all his courses, will deceive most dangerously. So self runs in the stream of nature, and pleases it in every thing, it is as a bribe in the hand prevailing wheresoever it goeth. 
Prov. 17.8.  As that natural agreement and well pleasingness of Delila to the humour of Samson, forestalled all which was spoken against her, so that he laid it not to heart, but went forward: so self hath a bewitching nature, and will suffer no objection to prevail. For why? All seems to be as it should be: the flesh is so tickled and enchanted with selfe-ease, self-conceit, selfe-duties and the like, they do so delude the heart with an opinion, that all is as it should be, that it detains it in error habitually; yea it can so incorporate itself into all the best religious duties, that she will very hardly be distinguished: one would think the anointed of the Lord were before him; that of the Apostle expresses it well: it doth easily beset us: 
Heb. 12.1.  as a man whose loins are compassed about with a close girdle, is as he would be: If any doubt or scruple arise in the mind about a man's estate, by and by self rocking the cradle stills the whimpering child, and all is quiet, and as it should be: It's like a bad Courtier which watcheth (as a cat the mouse) that none whisper one wry word in the Prince's ear; or if he do, yet he is close at the elbow and suffers nothing to enter. Secondly, the generalness: Self is not as particular lusts, as adultery, 
2. The generalness.  lying, murder, covetousness or the like: but self is all corruption in one, the very spirit and root of bitterness, 
Heb. 12.15.  which giveth joice and nourishment to all branches; It's the Idol of all special lusts, to which all do homage and service; it's the body of all those members, (I may rather call it the soul of all) in which they live: All their springs are in self: now than if this be so general and so overspreading an evil, what wonder if the deceit thereof be as general and dangerous? what may not the Prince do, and yet no man open his tongue against him? what may not a Pope do, though he draw innumerable souls with him into perdition, who may say, what dost thou? Such a Lord and Pope is Self, and more universal.  
Thirdly, the violence of it: Self is near itself always, 
3. The violence.  and desires such objects as are profitable; but much more when the object promises a great contentment and advantage: faith and grace and holy duties are subjects promising great reward, even immortality, 
Rom. 1.  when therefore these are propounded to the soul (though upon fare other terms, yet) how forward and eager is corrupt self to act her part? and how doth she boast, that she can put forth herself in so high matters? what is so self putting forth, as an handmaid affecting the place of her mistress? who can bear her insolency? what is so negotious and eagerly busy, as an usurping Absalon acting the part of an unlawful Prince over subjects? 
Prov. 30.23. 2 Sam. 15.2.  Such is self: never so stirring and like herself, as in God's matters, which promise the greatest gain and good to self; and what wonder then, if so stirring and violent a thing, do deceive a man, and hold him in an opinion of welfare? 
1 Kings 9 Acts 9  jehu in his heat of selfe-zeale, being warm in his gear: Ananias and Saphira being in the heat of their great charity, had no leisure to discern that subtlety and self-ends (which prevailed over their outward performances) the one of murdering Ahabs posterity for a Crown (for so it was) the other the robbing of the Church, for the saving of some money. 
4. tenaciousness.  Fourthly and lastly, the tenaciousness of self: I mean when she is put hard to it, rather than she will shrink in her horns and lose all her labour, she will hold close to her own tackle and devour a great deal of difficulty. For a man's desire he will separate himself (saith Solomon) that is deny himself and go fare, 
Prov. 18 1. 1 King. 15.27. 1 King. 18.28.  if need requires. It was easy for Baasha to kill jeroboam, when it went in the stream of his own ambition: But not easy for Baal's Priests, when the case so required, to wound and lance themselves; or now for Papists to whip and mortify their flesh, or for those in Micha 6. 
Mica 6.  to offer the Lord the first fruit of their bodies, for the sin of their souls, rivers of oil and wine: yet what will not selfe stand to, (within her possibility) rather than resign up her right? Sleidan reports of a soldier cast out of the top of a castle (among others appointed to be so slain) a marvellous height from the earth, who yet by miraculous providence, catching hold on the shrags of a mulberry tree, saved his life. Such a thing is this self: rather than perish, she will catch hold upon any thing, (be it never so above her in show) not only hard duties, but even sufferings, and herein seen to amate and equal even true selfedeniall, till she be tried: What wonder then in such achievements, if she delude the soul dangerously, and maintain a false principle to overthrow it? To forgo a man's lusts so fare as that the unclean spirit seems to be gone out of a man; to suffer persecution (as Alexander did with Paul Eph. 20. a terrible example for such a timeserver, 
Luke 11. Acts 20.  2 Tim. 4.14. 
2 Tim. 4.14. ) to deny a man's credit, ease, health, honour, ends and life for profession sake, is a sign of some holding out; and yet self cannot hold out ever. Thus much for the first Reason, drawn from the nature of this woeful Self.  
A second ground of this point, is from comparison with others: For Reason 2 how easy a conclusion is it to make, (especially self being the Logician) I see thus many adulterers, 
From comparison with others.  liars and swearers, despise God and all goodness, contemn the means and scorn the light, because their works are evil: now I (for my part) am a diligent hearer of the word, a countenancer of Ministers, a worshipper of God in my family, and perhaps more, yea a renouncer of all open sins, and therefore must not I needs be led by a spirit of more excellent nature than they are? Surely if I had their spirit, I should be led to the same evils which yet now I abhor. Nay more, when these hypocrites shall not only compare themselves with others; 
Self upholds herself by false comparisons.  but with themselves, and say, such a one was I wont to be, a gross cozener and oppressor, a cheater, a covetous wretch, unclean and base, but since I have heard and professed the Gospel, I have abhorred such stuff, and am not only in mine own opinion, but in the judgement of others, another man: Oh (I say) what a shrewd argument is this, (for one that cannot or will not compare himself with the word, and try himself by the marks of a believer) to give sentence on his own side? which to do, (for one not converted to God) how doth it overthrow all his former shows, affections and duties? and hinder him from true conversion indeed.  
A third reason may be from Satan: whose pillars are pitched more Reason 3 deeply and dangerously upon self, 
Satan imbarks himself more deeply in self, then in other lusts.  then upon any other more open offender: I say upon this privy-selfe especially: Gross persons do but little hurt, no nor such open hypocrites, as whose shows are openly confuted by their own practice: for why? each one stops his nose at them, and they themselves coming once to the touchstone of the word, have no great colour for themselves, but more easily fall in pieces, and give up their weapons to the battery of the law and power of the word convincing them. But it is not so here. For when Satan can so delude an unsound heart by the sweetness of self, as to resist the dint of the truth, and harden himself in his pretended religion and duties, against the Lord Jesus, and the spirit of faith and grace, he sleeps securely in his den, knowing that such an one is under lock and key, and is not like (by any probability) to get out of so excusing and erroneous a conscience and condition: for he is as ready to damn himself for his own ends, as for Satan's, and therefore is under a more deep chain then any other sinner is. True it is, Satan chooseth rather (out of the excess of his wickedness to debauch men's consciences: but if once he can be resolved by sure marks, that self bears sway above grace (which is no hard thing for him to do, who can convey himself so cunningly into the bent and frame of men's carriages) he knows himself as sure of such (abiding so) as of men of more profane and odious conversation.  
Lastly, how just is it with God to give over such to the hardness of Reason 4 their own hearts, to detain the truth of God in unrighteousness, 
Self deludes dangerously by God's just giving her over to her own way.  and to lurk still in their own den of ease and selfeconceit, who having clearly conceived his will, and knowing that all who gather without Christ do but scatter: and, except the Lord make the soul an habitation for his spirit, all our building is but in vain, a mere Babel of confusion, and a Castle in the air: yet shall withdraw their heart from God in the main work of selfedeniall, and selling all, that they might buy the pearl. (I doubt not but there are many unsound ones, who know it not; but doubtless the number of such is few in comparison of others.) To him that hath shall be given, but from him who hath not, shall be taken away, that he seemeth to have. 
Matth. 25.29.  And so much also may serve for Reason.  
I come now (according to my order) to answer a question. 
A Question answered. How may a man discover this mischief in his heart?  Since this mixed self is so dangerous a mischief, as to deprive the soul of all her labour and hopes; how might a man come to some discovery of self, that so he might the more easily be prepared to cast it out, and prevent the danger of it betimes, ere it be remediless? Seeing the conceiving hereof, may make much for the application of the doctrine following. I will a little insist in answering the question. Therefore I say, that the nature of this disease may partly appear in the degrees of it, and partly in the footprints and passages of it: of both a little, and first of the first.  
Answ. These degrees may the better be conceived, if we consider, that privy self (as I have noted) is that chief fort and refuge which old Adam imbarkes himself in, 
1. By her degrees.  for the avoiding of Christ and the promise: according then to the degrees of this bulwark of flesh, and the danger thereof, 
Self may b●● perceived by 3. properties.  the degrees of this self may be. I conceive then that we may refer all this secret mischief to these three degrees. The first in self presuming. 
1. Presumption  The seco●d in self fearing. The third in self withdrawing. Self presuming is that corruption which holds off Christ in the preparation of the Law & Gospel: such as these, feeling of the soul to be in an utter strait, and in an absolute need of Christ; mourning after him, desiring him, and taking pains for him, with the like. These all (if they be sound wrought in the soul) proceeding not only from legal abasement, but also Evangelicall tidings of peace by the good things which only Christ hath purchased, cannot proceed from any principle in ourselves. Howbeit selfelove is so prone to presume of that to be wrought truly in us, which she covets and wishes to be wrought, out of a desire of her own welfare, that she easily mixes herself with the offer and promise, and (not staying her full time to weigh du●y the nature thereof) takes her own pangs and hopes and selfeloving conceits to be true preparations: Now whereas every abiding work of grace must have a principle in it above selfe-ends and self-love, therefore, what marvel if such flashes of presumptuous self, vanish and leave the soul, as new to begin as ever it was? 
2. Self-fearing.  A second degree is self fearing, which may befall him who hath shot the former gulf: for it lies in another extremity: and runs as much on the left hand, as the other did on the right: thinking (though ungroundedly) that although some work hath been begun in the soul, yet seeing many have gone fare and perished, faith is of few, and the free work of the spirit, which bloweth only upon some: also feeling fearful untowardness in herself, darkness, dulness, deadness and unworthiness, doubting also of her election or sanctification, that either she shall never renounce her lusts or persevere: upon these or the like fears, she concludes she belongs not to God, nor shall believe. Now this fear (a man would think) were rather selfdeniall than self: but in very deed, it is often discovered, to be a more tenacious enemy, than the former: for why? it trencheth horribly upon the simplcity of the offer, the power and truth of the promiser, as if it would set grace at a nonplus, and as if the Lord were a tyrant, a liar, so doth it clasp to itself, will not be beaten out of her den, 
3. Withdrawing self.  nor resign up herself too God. The third and last degree, is yet most dangerous of all, I mean withdrawing self, and may be conceived to be the last corner of the strong fort of self in her opposing of Christ, and to prevail with many, whom the former two could not foil. Mark it well. And it is that woeful and desperate flinging out of the soul, and incompliablenesse of the spirit, with the only and sound way of God to save the soul, which is faith, comforting, pacifving, converting and changing the heart to God. Which way, when the closeness, solemness, nakedness and necessity of it, is presented to the soul, it finds her marvellously wrapped and wound in, with abundance of such secret scurse of her own: that first, she gins to be offended at the purity, spiritualness, and holiness of it, as fare exceeding her carnal comprehension or content, as the heavens exceed the earth: she sees not how it is possible for two such extremities to be reconciled. And secondly, she feels such a Law within herself, such an horrible repugnancy of heart against this way, such an old custom of formality in Religion, ease, sloth, restinesse and luskishness of spirit (as Rahel sitting upon her Idols, and loath to stir) that this way works her to extreme unwillingness to consent and obey: she wishes (from her heart) that the command of faith were of a shorter size, and a narrower extent: she forecasts such an utter misery in selling herself and all, for the gaining of a promise, as the young man did, 
Heb. 10. ult.  when he was bidden to sell all; and therefore concludes, The price is too great, the commodity (as good as it is) is too dear, how shall it stand with self? What will old froth and vanity, liberty and looseness of heart, of thoughts and affections say to this gear? she must (for aught she sees) consult with them, and have their good wills, ere ever she can consent: here's the pother, Self will not yield, her old bent, frame and stream is carnal, or at least but mixedly, and half religious; and therefore to cast that out, would make her forlorn and a beggar, an unsubsisting creature without a bottom. On the other side, God will not yield, his bent and end is to subdue the soul to himself, to bring her within his own narrow compass, to be all in all to her (as self was before) the mere and naked bottom of her joy & welfare: he hath given his Son to purchase the soul thus to himself: He hath denied his glory and himself, that he might thereby win the soul to magnify him in his love, and glory in his grace, and therefore he will not lose his ends. Except then the controversy be determined, and the soul drawn up, and overcome, to resign up and raze this fort of Self, and trust God with her own soul for mercy, and for powerful subduing of herself: This last degree will make her rather to choose the forfeit of heaven, then of her own will and content. And this may serve for the three degrees of mixed or secret Self. Now I come to the second part of the answer, touching the footsteps and passages of this enemy, and so to end the question.  
Concerning which I say, 
Secondly by her passages. Three. 1. Ground of Self is flesh.  that the passages of self may be conceived in these three particulars: First, in the ground of it: secondly, in the carriage of it: thirdly, in the scope and issue of it. For the ground or principle of it, it is Flesh: that which is not from Grace, is no better than flesh, seem it what it will; and that may appear both in Legal self and Evangelicall. For Legal self, I may say that which the Holy Ghost, Esay 58. 
Esay 58.  speaks of Hypocrites, that even in their fasting (which was selfe-afflicting, Levit. 23. 
Levit. 23. ) yet they had pleasure: they kept their false measure within, and nourished such a carnal heart, as caused their humiliation to be defiled: so is it here. If we knew who were elect, and who not (as we cannot) we might as well discern them by a defect of Legal, as well as Evangelicall preparations: for Christ is Alpha and Omega, 
Revel. 1.  the beginning and end of the salvation of his own. So that (as common a work as the Law is accounted) sure it is, that self hath her breadth in that narrow, and admits not such abasement as the Law worketh in the elect, but rather she hath pleasure, and bears off the dint, by some extenuation of her sin, or other, even then when she should receive the sacrificing knife to cut the throat, 
Both in respect of the Law and the Gospel. 1. The Law.  that is, to slay the pride and jollity of nature: she licks herself whole (if she can) as fast as the Law wounds. But if it so fall out, that the Lord is purposed to break in upon such a soul with his terrors, and to cast her down to the ground, so that she is under water, and terrified to purpose; yet herein self appears, that either she winds herself out as soon as the extremity is over, by indirect means, or else the straight she is in, is no means to drive her out of herself to another, but rather to fret and rebel, thinking she hath wrong: or she grows thereby to think herself to be in a better case, because she is stopped in her old course: or if the utmost extremity comes she chooseth rather to rid herself from it by violence, and destroying of herself, rather than to see God in the work. But not hereby to behold the clear way of God, to bring the soul to a condition of grace, when she is at an utter loss and plunge in herself. For then this work should leave her better than it found her, that is, cause her (upon a ground of the Word) to see herself within God's net and so to grow to conceive some possibility and hope, which is too lively a work for self to reach unto.  

2. Gospel: and that both in the eyesight,  Secondly, in respect of the Gospel, self is but flesh: The Gospel presents Christ to the believing soul, dearly and favorly; but self fails in both her eyesight and heart-sight of him: I mean, both in understanding and will. For the first, self cannot see so much of Christ, as God offers in his Gospel; she beholds only such an excellency of Christ offered therein, as is severed from the gift to receive him with, which (upon point) is as good as nothing: for it is but a shred of Christ, which an hypocrite may have, 
Rom. 2. Ephes. 4.21.  Rom. 2.5.6. But a poor soul sees Christ even as the truth is in Jesus, and as he is offered to the soul; that is, not as a bare price of pardon and peace, but as a thing enabling the soul to buy, and receive him into her own bosom. 
1 Cor. 1.30.  Of him, saith Paul, are we, who is made unto us of God, etc. Mark, not as only as , which will make a garment, but as a garment fitted for us, and ready made: for that he serves for, both covering and defence. As the twilight differs from the brightness of the morning Sun upon the top of an hill, whence a man may see all the wide sky: so doth a believing soul and self differ in beholding Christ. That which is said in another sense, Matth. 24. 
Matth. 24.  That the Son of man's day shall be as the light which shineth from East to West: that may be said of Christ offered to the eye or mind of a believer, that the whole light (for kind) of the Son of righteousness, 
Matth. 13.11.  is discovered to him. As our Saviour tells his Disciples, To you I speak clearly, to others in Parables, that seeing they might not understand, because they will not; self putting in a condition of her own, which God puts not: For the Lord so offers Christ, that the virtue of the offer becomes to a broken soul both price and Chapman; yea, breeds that in the soul which it offers even faith to embrace it. But self puts in a condition, If I can accept it. She would in a sort be clothed and fed upon her own purse. Now this condition God puts into the offer, I will create the fruit of the lips, 
Esay 57 Jer. 31.31.  I will take out the heart of stone, I will write my Laws in their heart, and cause them to believe, etc. Self hears these things as the noise of many waters: I see (saith she) an excellent thing offered to such a one as can receive it; and then she goes about to perform the condition herself, hoping thereby to compass Christ: But this labour might be spared, if she beheld the offer aright, as able both to prepare the soul with brokenness and emptiness, and also to beget faith in it. The honest soul puts faith into Christ crucified, and the offer, saying thus; If the Lord will save me, I will let him alone also to work faith in me, by the Merit and worth of the thing offered; for why? God doth not offer me a dead Christ, but a quickening Spirit, 
1 Cor. 15.  not as a bare object of excellency, serving to enable me to concur with him of myself, and to be a partner with him in the point of application; but as a purchase of satisfaction to justice, 
1 Cor. 1.30.  and also of faith for me to embrace it with, that he who boasteth might boast in the Lord. Oh! if self could know the gift of God, and who it is who offereth (one that can do that for us which he did for that woman, Joh. 4. and that blind man, Joh. 9 while he talked with them) what a light would it afford to the soul? The ignorance of this causes the soul to be in as deep a stagger after Christ is revealed, as it was before: for why? Self is ready to cavil, Lo, God offers Christ as one should offer an hundred pound to one for the running of a mile, whose legs are cut off. But a needing soul, set out of, and beyond herself, spins out all her hope and help from the promise, trusts not to her own steps which she makes to Christ, but to the steps which Christ makes toward her, both as her price and Advocate to apply it, 1 Joh. 7.8. Joh. 8.22. the Way, the Truth, and the Life.  
Secondly, Self fails also in the Heart-sight of Christ. 
And the heart sight of Christ  For although she hath some glimpse of affections toward the things of the Gospel; yet she savours them only as things good to herself (so long at least as that savour lasteth) and promise to her some welfare. A carnal heart must be pleased, and the Lord Jesus must serve to that purpose. But a poor needing soul so sees Christ offered, as by that sight all other objects of sense are eclipsed, yea dispossessed; receiving thereby such a bottom of spiritual rest and content into the soul, as needs no other false bottom to eike it out withal. Self so apprehends Christ as an object of good, making up some formerly enjoyed good, not able to satisfy of itself: and so both holds her own still as essential, and adds another to it, as only a bettering of another, not a casting out of another, that Christ might be all in all; that he, I say, might be in stead of Self. A pearl to one that finds it, is both house and ground, sheep, cattles, pullen and all, makes all base, & to come under the worth thereof: So doth Christ bear down Self, and becomes to the soul that which all wealth, ease, sports, company, pleasure and content could be. Self soders matters of all sorts together, and makes an Image of all metals mixed with clay, joins a horses crest and shoulders to the head of a man. Why is this? because Christ is not revealed to the heart, as her Adequate and full object; she hears of him, as the Jews dreamed of release, an half object of happiness, not as an excelling good; in comparison of which all former are dung and dross. Satan so blinds the eyes of Self, 
2 Cor. 4.4.  that this glorious sight never comes at the heart, to possess and fulfil it.  
I say, Self shuffles and huddles all together, and reacheth at the Lord Jesus, with that carnal savour, wherewith she reacheth at profits and pleasures: (as a fulsome fellow, who compliments with all sorts alike) so he be satisfied with any thing, he is glad. As for discerning of things that differ, and ascribing the main esteem of heart, to that which best deserves it, out of judgement and savour what is best, he is fare from it, only the honest heart sees a peculiarity of savour, gain and sweetness in Christ: and (as once the Oracle bid them that asked who should have the Kingdom, Give it the best) so she gives up herself, with all her content and delight, even her Kingdom and prerogative, to the best, the true and undoubted Lord, even Christ: she separates the precious from the vile, as if a man should distinguish his love to a servant (both for kind and measure) from the love of a wife or child. The odds is, as the honey which jonathan tasted upon the top of his rod, in comparison of eating it to fullness and strength for the pursuit of the enemy. When the Lord doth not reach out by pieces and parcels of Christ, but throws him into the soul with his whole heart and treasure (as one would cast his dear wife purse and all, that she might know his bounty) and gives the soul more than she can ask or think (as Solomon to the Queen of Sheba, more than all she desired) then the soul hath an heart-sight and view of him. Then she is satisfied fully with his image, as receiving from his fullness, that is, his heart fully reconciled, and satisfied by his Son, that can deny them nothing: And she beholds in this offer, as much above all goodness which Adam enjoyed, as heaven is above an earthly Paradise. Briefly, Self fosters two contents at once, one from a Principle of her own being carnal, the other from an accidental & violent: so that in time, the carnal prevails against the violent, and the violent vanishes. Some hold out and make a shift to deceive themselves longer then others: but, except they grow to see their error, and to set up the object of their joy above the carnal, they vanish into misery. And this for the ground of Self.  

The second general: The carriage of Self is sureable to the root or ground.  The second general point is, the carriage of Self. And mark, self in her grounds must needs be like herself in her carriage; I mean, in those performances which come from her. Nothing can work beyond her own Sphere: of Self and Flesh, no act save fleshly, can proceed. She will not suffer her own channel to lie dry. So that, what ever means she useth, fasting, prayer, meditating, hearing, conferring, whatsoever pains she takes for a broken desirous heart; whatsoever duties or graces she doth, or makes show of, she can rise no higher than her Spring and Fountain lies. Self keeps centre within, and acts all, as supposing there is a congruity and directive or procuring cause of grace in her. She looks to win the Spirit of grace by the spirit of Self, not to lose her own spirit by the Spirit of Grace. She is not sensible of any thing save what comes from herself, and thinks very well of any thing which she feels to proceed thence. And so will any soul confess, which the Lord hath freed from this bondage. That all his performances were nothing, save a willing and running of their own, though (while he was in his element) all seemed pleasant. There is a way which seems pleasant to a man while he is in it, though when he is once out, he sees it tended to death. And as he in job saith, There is a spirit in man (such as it is) which will be doing, and will have one finger in every business: but it is the inspiration of the Almighty which must give understanding. I deny not, but Self (according to her light) admits of many degrees; yet all in one kind, but as one spoke of Usurers and Thiefs, one was less oppressing than the other, yet the best would by't: So I say here, bad is the best of Self, she will be chief in all matters, nothing must pass, but through her fingers; all the Corn must be fetched home in her Cart, and some piece (at least) there must be of her, and all to keep her from selfe-deniall, and from a promise (which are her two terrible objects) within her own precinct.  
Which may appear in these few passages: First, in her instinct: 
How that appears: v●z. In four particulars.  Secondly, her endeavour: Thirdly, her busy eagerness: Fourthly, in her disappointment. A word or two of each. For the first, her instinct and savour which she is carried by, is not godly, or holy, but earthly and base. As we say, Nothing in Popery is carried beyond the savour of ambition, ease, and the belly: so in selfe-religion nothing smells of any other save her own wisdom and ends, as here we see in Naaman, nothing savoured or relished with his nostrils, or appetite, save to be his own carver, and to appoint the Prophet a way of his own. 
1. Her instinct.  Assistance and aid comes not fast enough from any other fountain save her own. As the Egyptian Midwives spoke of the women of Israel, they were not as other women, but quick of travel ere the Midwife came at them: 
Exod. 1.  so is it here, it is a wearisome waiting for Self to wait in pain, till the Midwife of a promise come to them, they can dispatch more easily than so. When Paul and the Pilot were with the Centurion, the Centurion savored not the words of Paul, but the Pilots. One crotchet of her own, 
Act. 27.  how her edge stands to such a Text, Doctrine, Sermon, Promise, and what her thoughts are of it, is more to her, than what the instinct, scope and savour of the Spirit aims at; she weighs out to herself God's treasures, not according to the Balances of the Sanctuary, and the weights thereof, but her own (not half so big) and so she is found but light. The reason is, she is not altered in subject, that is, in herself, but in object only. Now the object cannot alter the subject of itself, without the grace thereof concur therewith. And therefore in all her acts she consults with her own like, savour and feelings, as the Musician's ear with the tune or jarring of his strings.  
Secondly, her endeavour is suitable: 
2 Her endeavour.  she loves (for the most part) such performances as are more easy, pleasing and welcome to the flesh, balking those which are more spiritual and selfe-destroying, prefers a devotion in general, before a special manner of it, and hearing or reading before meditation; single prayer before secret or continual, or occasional, or fasting, etc. And in this endeavour of hers, she hath no scruples, but thinks they shall prevail. If (saith she) I do so, and so, read, pray, deny myself in such a liberty, or do such a duty, I shall prevail; not adding this, if I do it in or by the warrant of such a word or promise, carrying the strength of God therewith, and look at my own endeavour as the servant of grace only, without any strength of mine own, I shall prosper. And hereunto add this, That she rests in her endeavour, never harkening what God will answer, and whether he speak peace or no; but reckoning her work for a price. This delusion is an inseparable evil from self. As the Preachers zeal, gifts, persuasions, are as her own performances, and as her moral weighing of matters have been, so must grace needs follow: God must be tied to a necessity of blessing all which comes from self, whether she set God as chief above them, or herself above him, all is one: she examines nothing by the rule of right going to work, but rests in the deed done; yea, let what objections will, come in their way, they are at a point, and return to their own bent, thinking that the children of such prayers and duties cannot perish: As those Jews told Christ, of the Master of the Synagogue, he deserved he should heal his daughter for his good works sake. But if self were as she ought, she should come in as that man did and tread himself in the dirt, Master I am not worthy that thou shouldest come under my roof: so that in themselves they can feel somewhat to trust too, (though it be nothing) but in the Lords promise (be it never so evident) they feel nothing.  
Thirdly, the motion of Self is eager and violent; she wants that inward mover of the spirit, 
3. Her Violence.  which should act her by the power of a sweet principle from within, and put boot in beam (as we say) securing her of a good and safe issue of her labour. For than she would not put forth herself so earnestly and violently by her own strength, but calmly and quietly rest herself well satisfied in the comfort of that spirit which can effect her desire, and subject her own endeavours and performances to the spirit of grace. As the Prophet Esay telleth those Jews who strove to overcome their enemies by the aid of foreign confederates, 
Esay 30.  your strength is to sit still; follow not your own violent motion, but trust to the Lord, and let your stream run in his, run softly as the waters of Sil●e: so I say to this violent self; stand still, behold the salvation of God, and you shall see your enemies all scattered, not by your strength or might, but by the power of God. We know what strife a man useth in his trade, who hath no inward principle of skill to enable him, in comparison of a skilful workman; the one is more painful than the other, but the latter hath more ease in his work. And hence it is, that self hath so continual a toil to hold correspondence with grace: as fast as corruption rebels, she falls to damning and stopping the course of it, but the more she dams up the passage, the higher the waters swell and rise, so that she must needs give them some way and course at last, and grow weary of resistance: whereas the poor soul whose heart is humbled and broken, feels the stream and torrent to be turned another way, and so she needs not always resist and d●mme it up; because it's prevented by a stronger motion. And in truth selfe-violence is no better than selfsloth in this respect; for she finds as small fruit of her strife as of her ease; neither are blessed: when she is lazy, she is snared with accusation, and when she is satagent and busy, she is discouraged with ill success: the Lord aiming at this, that so she may be weary of herself. There seems (I grant) for the present, while self keeps her motion, a great deal of zeal in self performances: as one said of himself, that while he prayed out of himself, he prayed with far more zeal, passion and expression, then when he prayed by the spirit of grace and supplication: Self being very full and free in her own element, but barren and off the hooks, if out of it: And this violence may appear further in the frequency and difficulty of selfe-performances; for as we see where there be fewest good and solid dishes of meat at a table, there will be the more slight ones with their covers upon them, as if there were some great matter under: so is it with Self, the less substance she hath, the more shows & shadows, the more pomp and ostentation. 
M●tth. 23. Mica 6.  The Pharisees and those Hypocrites in Micah, were fuller of their traditions, washings and cleansing, offer of costly and excessive services, than the faithful worshippers; who rested rather in a little and good, viz to walk humbly and righteously with God, then in a world of dross. As a drunkard so long as he can use his tongue and his feet, thinks himself sober; whereas the truly temperate suspects himself at every turn: so here: self looks at her own motion, not how regular and orderly it is. As a boy unskilful in writing, when his hand is led, delights still to stir it, and to move his hand of himself, and so blurs and blots more than he writes, so self will be stirring and doing, full of her own spirit, in praying, fasting, hearing and the like; no man can be zealous enough to please her, Christ himself was not good enough for a self-pleasing hypocrite. The Lord loves no double diligent ones: but those who being led by the spirit of selfedeniall and grace, rest themselves upon the power of a promise, (not to be idle, but) as abhorring to make more haste then good speed.  
Lastly, Self if she be defeated of what she would, 
4. Her disappointment.  is sore disquieted and unsettled. The greater her heat and violence was in motion, the deeper is her discontent, if crossed: Concerning which, I shall have more occasion to speak in the next verse: Here only it shall be sufficient to give a touch of it: When Self is held off and delayed, she falls upon God, Oh! what a woeful fruit of all my labour is this, that God should so long keep me from my desires and thus long cross me: hence come cavils against God, as if he did them wrong, thus to disappoint them; self is querulous Esay 58. 
Es●y 58.  Mal. 3. full of tedious accusations, and baskings of herself (much like one that cannot swim, who yet will beat the waters,) and this comes partly from presumption, and partly from bondage, as thinking she should deserve better from God, and yet feels all ill within: whereas a poor soul being beaten off one way, yet feeling a support within, girds herself the more about, and looking at the unchangeable faithfulness of God, interprets his delays no otherwise, than the Syrophoenician did Christ's answers not to be cordial, but trying her faith & self-denial: O Lord (saith she) although thou beatest me off, 
Matth. 15.  thou meanest not to reject me, for that were contrary to thy office, to save the scattered one's of Israel. Therefore (O Lord) here I lie at thy feet, if thou kick me away, and have no pleasure in me, I can say nothing, do with me as thou wilt; I am not at mine own but thy dispose, and if it seem good to thy wisdom to defer me, I shall think it meeter for the time present, then to be satisfied, since it's ever best for me to be as thou wilt have me; knowing it shall be one day as thou hast promised.  
And surely well may I add this fourth mark to the former; for as self hath no bounds of humility and modesty, when she is pleased with her duties and affections, 
Esay 40.  finding that fruit and success which she fancieth to her own labours, but thinks her content and peace to come from grace; so when her sparkles are out and gone (wherewith she compassed herself) than she grows slavish, dead hearted, discontent; and yet (rather than she would by such experience renounce her own crazy hold) she will return to her old course, and try what further hopes she shall enjoy by her new attempts, till she be forced at last to lie down in confusion, & repent of her trade too late: of this sure also is the carriage of such, as upbraid God for his hard dealing with them, by the better success of others who are got before them; this savours of some desire and emulation (I grant) but it comes from many pangs of self, as ease, muttering that they cannot have their wills of God upon less ado, also of rankness and sullen unthankfulness, for that they have already. And although I do not say, that all in this case of deseate, do directly give God over and quite revolt from him, as Naaman here would have done; yet they return to their old acquaintance with self, and so welter out their days in utter misery: understand me in all this discourse to speak of Self (as it is unsubdued in the hypocrite) not as it is a relic of evil in those who belong to grace. Thus much for the carriage of it.  

The third general: The end of Self, she always aims at her own ends.  The third and last point, is the end of Self, which is suitable to the ground and proceed thereof. The sum is, Self looks at her own ends, and ends in herself; all her scope is, by her long trade, shufflings, subtleties and flinging about, to rivet herself so deeply into her own way and device, that at the last, she may be out of all gunshot and danger, and rest in her self-religion without disturbance: To this end she doth so much harden herself against the conviction of the word, when she knoweth or may know her estate to be dangerous; even that she might at last be wholly quit of all such callings upon, 
See Hosea 10.1. Zach. 7.5.6.  and gastering by the spirit of God and her own conscience, and so (through Satan's malice) keep her own possession in peace, even as if she would secretly steal away God's grace without his consent, and triumph over him, by having her will on him: The poor soul boasts in God, but she in herself, and sacrificeth to her own nets; till the Lord by his terrors flaite her, and with the bosom, if not of his law, yet of his wrath, sweep down those cobwebs which with much ado she hath woven. The end of the Lord in the manifold turnagaines and doubts, fears and distempers which a poor soul meets with, is quite contrary, even that being tried with her own corruptions, she might give over her own inventions and be weary of fight any longer under the banner of Self, and cast themselves upon his promise, and so put the Lord in the stead of self, to be all in all with them, and return no more to their old trade: I say, the Lords aim in all his, is this, to make self stink unto them, and (as the proverb saith, the corruption of the finest matter stinks worst, so) that the fi●er more subtle and wiredrawne self hath been in deceiving the soul, the more the soul may abhor her after a divorce once made. But as for self, she is most deplored and desperate in that wherein a poor soul is most happy, that is in the end of her course, by that time that the latter is at rest, the former is come about to most u●ter misery: For though she be where she would be, yet because she is deceived in that she hath chosen, she must therefore feed upon ashes instead of bread, and vanity as a whirlwind must carry her away, as the Lord by Esay speaks of Idolaters.  
A barren principle can bring forth no other fruit; 
Esay 57  all labour so taken is as a stone rolled upon the hill, violently returning at length upon the roller: if she would have subjected herself to be led by the spirit of grace, she should have obtained the same ends which the Lord seeks from a saved soul, that is to adore the wonderful and inconceivable glory and riches of his grace in Christ, and to swallow and drown self in this stream. And as once a wise man hearing a proud fellow boast of his land, brought him a short map of Athens, and bid him show whereabouts his lands lay, which abated the high thoughts of the young Gentleman exceedingly: So doth the Lord show to his own people the Map of his glory, which is the whole ground, way and end of saving lost mankind; which when they wisely behold, self vanisheth and finds no place; for if that which moved the Lord so principally to pity fallen man, was not the good of the creature, (for then the more saved, the more his end should have been fulfilled) but the magnifying of himself, and of his sundry excellencies, which else must have been concealed; and had it not been that God had respected this, man had lain still in his woe; how can a poor creature behold this gulf, but of necessity the thought of it must make self and her ends to be despised, as not worthy to be named the same day, much less to come into competition with God, and to forestall him of his due, that self might be clothed with his spoils? Oh! the very image of such a base conceit is loathsome in such an heart, as knows that while God is served, she must stand by and be content to wait, as happy if this waiting of hers upon God's ends may bring her to be happy at last in him and with him; as counting it happier to perish in glorifying him, (if it could be) then to be glorious in herself. And so much for the answer to this question, viz. how the nature of this enemy may be perceived in her degrees and steps: now I come to the use of the whole doctrine.  
The first is, to admonish all who would not lose their labour and travail Use 1 in the matter of grace, 
Admonition.  to discover and abandon the concurrence of self in that weighty business: And this I urge upon two sorts: First, Branch. 1 
To the unregenerate. Three particulars. 1. Behold the tricks of self.  seekers, Secondly, obtainers: First, behold the tricks and fetches of this enemy; Then consider the danger and sad consequence of losing all our labour for the sake of it: And lastly, resolve in both respects for ever (through mercy) to renounce it. For the former, infinite are those subtleties which are in the bugit of this traitor: I will name two or three by which a wise heart will guess at the rest, and especially at her own. One is this, Self will not only deny much for grace, but even deny herself (in some kind) and yet, all to uphold and strengthen herself in another and more beloved way to herself: wherein self resembles the novices of subtle Jesuits, who for the obtaining of an higher self, which is salvation and Canonising for Saints, dare attempt the murder of Princes themselves, with the hazard of life and all. How will self serve herself into the most close and powerful ordinances of extraordinary nature, as fasting and prayer, denying the ease of many common and formal professors; 
1. Self denies herself in lesser objects to purchase herself in greater.  and all with a rotten and unsound heart, that they may embark themselves (though not into oppression and rapine, as those gross hypocrites in Esay, yet) in the strength & persuasion of their zeal and soundness of heart, and hatred of sin, and love of the welfare of God's Church? whereas no sooner these duties are over, but they meet with the same poisons of heart, abiding and reigning in them with woeful impurity and defilement of conscience: I will not here mention the base counterfeit selfe-abstinences of Popish hypocrites, in their masked selfe-denialls of marriage, money, converse and trading in the world, soft apparel, lodging and the like liberties; that they might hereby win heaven with greater self-love; and that they might nouzle up themselves the more unsuspectedly in their secret uncleanness, hoarding up of treasure, and fulfilling the lust of their flesh: neither will I insist in the selfe-deniall of time-servers, who sometimes for the strengthening themselves in promiscuous lust, deny the benefit of marriage to themselves; or to climb up to preferment, abstain from common drunkenness, and open uncleanness, or with Absalon, conceal their horrible pride for a time, (if they find it may commend them to the world) that it may be thought they are courteous, fair, and of loving and gentle demeanour: all which, (when once they have gotten what they would) they lay aside and return to their natures: But I rather instance in secret passages of this subtlety.  
As, when a man denies his proud heart her scope, lest it should bring him to ill report and reproach; or, I would deny myself in my liberty, for prayer and duties, that I might stop the wound of my conscience; or, I would take pains in the office of a Magistrate, or Minister, or Townsman, to see order kept, Religion maintained, poor relieved; I would give much to good uses, and the like: but why? to purchase to myself the repute of a zealous, a pious, a merciful man: Thus Ananias and Sapphira were content to deny a chief piece of their estate, 
Acts 5.  that they might enjoy a fare less part of it, with great honour in the Church; or, a man will do all which belongs to an outward professor, to the end he may retain himself in that last evil of unbelief, or unreformedness of heart: So of the rest. Consider now what incredible subtlety this is, to do much more than a man need to do for the nourishing of some privy evil, which it shall not boot him one pin to reserve, and (for aught he shall gain by it) he might practise it and all other openly and far never the worse. This for one instance. Another may be this: what subtlety and close cunning is this, 
2. A second instance: To mask sin under holiness. 1 Kings 21.9.  to do that under colour of Religion, which might well enough be conveied by the foulest means? who abhors it not that jezabel should commence her cruel murder of an innocent under the pretext of a fast, and by suborned instruments, which might better have beseemed the most villainous cutthroat in a Country to have done? And yet this is the subtlety of self, to mask a proud, vainglorious heart, an heart full of hollowness, worldliness and treachery, with the cover of God's choicest ordinances: what is this but to hold God at the staves end of his own service, and then to be deepest in duties, when yet the heart aimeth at cloaking herself and her deepest licentiousness and falsehood? What is this but double iniquity? What is this save to capitulate with God, to be godly and proud still, worldly and religious, devout and vainglorious, and that under privilege? If such scurf were only coloured with base Popish varnish, it were a less evil: But to set such base wares forth upon God's stall, which were too base to be vended upon the basest stall in a market, how odious is it? and how wicked a thing is it for one that might as good cheap be an open malefactor, to choose religion as a stage to act it on? Nay further, what is it but to be vile in mere villainy and cool blood, when a man might be godly better cheap than he is wicked? When a man chooses rather a perpetual vexation of heart, and a misery of condition, never quiet, always forced to live by shifts and subtle devices, rather than a settled peace and content? Oh! that there should be such scurf in the soul under hand, that it should redeem the loathness and difficulty of being once converted to God, with the dear price of perpetual self-slavery to no purpose!  
What subtlety again is it for a man to defile himself in the things he knoweth, as S. jude speaks of those false teachers? 
3. Instance: To defile itself in that it knoweth.  To nourish such an incurable and insensible love of a beloved lust in the heart, as he knows to be so, and yet dare live in the practice of it, under a pretence, as base and confessed? Would not any laugh at the hypocrisy of Balaam, 
Numb. 22.19.  who would needs go with Balaacs' servants, under colour of doing no more than God would permit; and yet, even the bare going with them was against God's command? Was it like that he would have denied his gain to please God, had not God overruled him by force from cursing his people? This we all detest; but the subtlety of self in our own way, we discern not: and yet we are content our eyes should be blindfolded, that we might sin securely. Who abhors not that debauched Jew, who being loath to miss the opportunity of a ship, and yet afraid to break his Sabbath, was content to be such a fool, as to hire one to thrust him into the ship by violence, that so he might be blameless? and yet self is as subtle and debauched, and we will not abhor it. Endless it were to speak of all. What falsehood of heart is this, 
4. Instance: Pretence of preferring God, yet seeking ourselves.  to pretend that God's glory is chief with us, when yet (the occasion being offered) we choose rather God should want his glory, rather than we crossed of our wills? That either he must be honoured our way, or by ourselves as the instruments, or else we care not whether he be honoured at all? What is this but selfe-esteeme and pride? Whereas we know, 
2 Chron. 22.9.12.  David blessed God, that (seeing he might not build him a Temple) Solomon might build it, not looking at the doer, so God might have it built? And Paul would have Christ preached any way, rather than not preached; by any as well as by himself, rather than not at all: yea, chose rather to lose his own happiness, than Israel should not be saved.  
To draw to an end; what subtlety is this, 
5. Instance: To offer to God more than he asks.  to imagine that the offering of God more services than he ever commanded, should discharge the conscience for breaking such commands as he expressly enjoined? What else was the religion of them, Micah. 6. save to baffle God's eyes with their selfe worship? And this is a true mark of Self, to outbid true worshippers in the multitude of our devotions, that we might be dispensed within our underbidding of the price which God calls for: why is this, but that we might be spared in the main work of selling self and all? our out bidding the Lords own ask, is no mark of our self-denial, but rather of subtill-selfe, which would teach God to pitch a new price upon Christ, but not offer him that price which be demandeth: when the Lord bids thee bring nothing, wilt thou bring him thy cost? and when his price is thyself, dost thou offer him other things to keep back that price? what is an handful of brass worth to him, when he demands a dram of pure gold? why do we loath Popish superogations, save that they come short in their kind of that which God asketh? within the kind, offer to him the least dram of selfe-deniall and soundness; but else out of kind, no performance is welcome, seem it never so plentiful: what shall thy subtlety do thee good, when thy issue and God's issue will not join? thou bringest in prayers, tears, duties, devotions, abstinences, affections; and he called for none of them as his price, but thy will, 
Prov. 26.23.  thy wisdom, thy conceit, thyself? give him his ask, and as for the other, thou shalt be in them all, as a defiled clout, and they shall be no more unto thee (in point of Christ) then if thou hast never done them. And this may serve for the first branch.  
Branch. 2 Secondly, consider the danger of this disease: enough hath been said of it in the reasons before: 
of Admonition. See the danger of Self.  Now I add two or three things to the former. And first to urge that main danger in the doctrine mentioned: That it threatens to deprive the soul of grace itself when all is done, and to throw down all the false building thereof at once, as if one should with his foot dash a little child's house of oystershels which it hath built with much labour. 
Esay 55.2. 2 Joh. 8.  Now what a sad thing were this, to lose the good things which thou hast earned with much travail, so that thou shouldest never enjoy the fruit of all thy toil and labour under the Sun of God's ordinances, 
Self forfeits all her labour and cost in worship and duties.  nor eat of the work of thine hands, what a misery were it? if it were but to lose the cost of thy ploughed field, thy compass and husbandry, the cost of thine orchard and garden, planting, graffing, setting, sowing, how unpleasing a thing is it? But than what is the loss of a few bushels of wheat, plumbs or apples, berries or flowers, to the loss of Christ thy eternal crop? Self will come between thee and home in this kind, if thou prevent her not. The Ostrich lays her eggs in the sand, 
Job 39.13.14.  (as job saith) and leaves them to their lot, to the feet of beasts to tread on: but why? God hath denied her understanding to lay them in secret, and to hatch them: Art thou destitute of understanding to value so meanly thy cost, in hearing, in questions, in travail, in trials, in duties, as to forget what they cost thee? If a Scholar should see all his note-books & papers; a great rich man, all his silver and gold, his evidences; a Farmer all his corn and grain to be consumed; would it not sting him? Are they not the fruit of his travel, which every man naturally more prizeth, than a thing that befalls him which he never took pains for? when the ship makes shipwreck in the haven, what saith the merchant? It grieves me as much for the loss of my voyage, as for my ship; is this the issue of my three years sailing over the seas? my adventures, my exchange of wares, mine escapes of rocks and quicksands? so shouldst thou say in this case: Oh! it grieves me as much for the loss of so many sweet Sabbaths, Sacraments, Communions, Ordinances, as for mine own soul, shall I thus lay heaps upon heaps and die for thirst? 
Judg. 15.16.18.  how much better had it been that I had never traveled to beat down some foreign enemy of lust and profaneness, then that this inbred elf, this self and self-love as a viper should eat out my bowels and defeat me of heaven?  
To what end should I come up to the City as fare as the suburbs, to lie down there and die for lack of heart to enter the City gate? Thus hast thou done (O poor soul) thou hast given fair onsets and hopes; Thou hast felt thyself lost, mourned, prised Christ, laboured and held out longer than many of thy companions; here thou hast left some behind thee, sticking in the deep slow of the earth, others have turned bacl having the wind, the sun, the storms of persecutions, crosses and enemies in their face; others in their pleasures and lusts which have overtook them; and shall a bosom enemy do thee as much hurt as these? and shalt thou for all thy twelve hours' toil far no better than they who came in at the last? Oh! consider how desperate thy case will be, and what a world of regret loss of heaven will be, when so narrow and small an odds must deprive thee: Oh! it will sting thee as fire, to see that such an offer of an invaluable purchase was made thee, which thou biddest fair for and forsookest at last in a tech, that thou wouldst not give a penny more, whether have it or lose it: This parting penny shall sting thee as much, as now it troubles thee little: Oh! there is but a little odds between thee and home, think that now the loving heart, the heart blood of the Lord Jesus, woos thee in this manner, saying, one thing yet remains; besides all thy preparations, add but this, let none of these be thy Christ, mistake them not, they are but sparkles coming from my fire, that only can put life into thee, deny these, let me and my promise be thy pardon, thy peace, thy strength, and thou hast bought the pearl: I say, do but consider the mischief of this self, which causes in thee this sad mistake, and will work in thee so remediless repentance.  
Besides in the second place, 
The surviving nature of it.  the surviving and outlasting nature of this Danger. 2 enemy should strike sad thoughts into us: Doubtless its the conceit of many (in whole bosom it liveth) that at one time or other they shall be rid of it, it shall not always lodge in them: but in the mean time that pleasingness of it within the bosom doth bewitch them so, that they rest in wanzing hope of it, without serious using of such means as might serve to cast it out of them; and so their thoughts perish, and self lives still in them and so will do; some Sermon, fast or means (they hope) shall destroy it, (for they would be rid of it) but this enemy hath nine lives and will never die quite, only they might quell the poison and power of it, if their hearts were serious; but then the means to effect it, require such attendance, that they choose rather to sit still with ease: And although they do take good pains, yet they do but make themselves believe they would be rid of it; for indeed long custom hath stupefied their hearts, and made them senseless of their ail, they have lost their old tenderness and feeling of the mischief of it, and therefore they carry it with them to Church, to fasting, to sacraments, and to all good duties, but they lose it in none of them all, it returns as it went, and outlives them all. Alas! no wonder! how should a body of death be destroyed by shadows, except that body of life, or rather that quickening Spirit, be brought in to cast it out, how should it give place? What wonder (if after all vows, 
Bare offers & ●mp●ements, or means, cannot encounter a body of death.  and experience of the contrary) still Self of uncharitableness, privy revenge, censuring, unmercifulness, selfe-ease, self in the creature, survives in the soul, and outlives all affections of complaint and dislike, so long as the stronger man is not really sought unto to cast out this strong and to bear it down by his promise and power, with head and shoulders? This would make the soul resolute and cordial, to say, I am resolved indeed to be rid of it: for I would not else have done that I have done to cast it out, I would never really have admitted the Lord Jesus into me to do it: for he comes strong, and will throw him out ere he have done. He that doth but wish a bad and noisome Tenant were out of his house, 
Luke 11.21.  may hold him in and lose his rent all his life long: but if he get a writ of (ejectio firmae) and bring the Sheriff in person to throw him out by force and arms, he may be believed, that he would have him out. Do then in this case as the poor Shunamite in the case of her dead child, 
2 King. 4.30.  coming and moaning to Elisha, when he hastily sent Gehazi with his staff, to lay it upon the child's face; that would not serve her turn: she caught the Prophet by the feet, saying: As the Lord liveth, and as thy soul liveth, I will not leave thee, and lined not, till she had brought him to the corpse, where he found the work to be of more hardness, than the laying on of a staff by Gehazi, himself by the omnipotency of God was only able to do it.  
Danger: 3 Thirdly, add this one more, the closeness and inwardness of this enemy of Self; 
The closeness & inwardness of Self.  consider how secret and scarce discernible it is: Take one or two instances for many: in the use of spiritual communion of the Saints, how difficult is it to discover the closeness of this Self? and how privily it screws itself into such fellowship; not for the true and spiritual ends thereof: but for some by respects, as the admiration of holy persons, contentation to a self-loving heart seeking her credit, or perhaps some knowledge, or the like. Oh! how hard is it to find out this, that the scope of the soul is merely and simply to draw up (as with the bucket of an hungry empty heart) that grace & understanding which is hidden in it? Again, so close and secret, is self, that it is a great difficulty to discern selfe-joy, selfe-content coming from the creature, from entire and sound content flowing from Christ. It is as hard as to separate confused sorts of corn mixed together: Not but that the difference is great, but earthly Self so screws and mixes itself with religious, that ofttimes the soul marks not the difference; so she may far well, and please herself, she doth not so discern the principle whence it comes, but either prefers the content of the creature, or else mixes and confounds it with the best content, till the creature creep in too fare, the heart wax wanton and defiled; yea, so snarled, that it must cost her the vomiting of her morsels, ere she can recover a clear appetite again; so closely, and as it were between the marrow and the bones, doth this lurking enemy lodge within us. So much for the danger.  
Now from both these considerations, be we admonished, to conceive of, to abandon and cast out this enemy (I might call it as Paul calls death) this last enemy of our peace. Overcome this, 
Pressing of the admonition. 1 Cor. 15.  and all other shall give place: as we would obtain that we run for, so (in God's fear) let us beware of this enemy. Let us not be as that fool in Solomon, when all is said, Though we bray him in a mortar, yet will not this Self departed. It is even as Saul was, whom as Samuel found, 
1 Sam. 15.  so he was faint to leave with this woeful mark, Honour me before the people: so saith she, Forgo not thyself; but if the doctrine be true, she will be that last foe which will keep thee from conversion: Then either renounce her, or else say as that woeful wretch said of his harlot, I will have her, though I go to hell with her. So it must be, whether thou say so or not: therefore renounce not thy Lord Jesus, and his free grace, to melt, to soften, to save and change thy heart for the sake of her with whom (if thou wilt needs keep her in thy bosom) thou canst not possibly have a soft, a tender, a repenting heart: thou canst not thrive to heaven-ward, she will lie in wait for thy precious soul, she will be as a canker to thy growth and prospering: thou shalt toil and moil, but she shall blast thy labours, and (as once one said of the cankers of a state) what's become of all our great Treaties, Voyages? Nothing: so I may say here, what's become of all my strife? how chance I grow no faster? Surely nothing: Thou art as thou wert, if not much worse, heaven is further off, an hard heart nearer the door. Oh thou art smitten, and yet know'st not who smote thee. But now thou dost prevent the blow! I may say of this Self, as we say of Simoniacal contracts for Benefices, that such Simony creates a lapse. Will any Minister having a living freely offered him by his Patron, choose to contract for money? Is he not well worthy to lose his living by lapse? The Lord Jesus is offered thee freely by thy Patron of Heaven, the Lord Almighty: will nothing then serve thee but Simony, & to come to it by thyself? Thou deservest to forfeit him, and to be cast out by lapse. Thy money (O Self!) perish with thee; 
Act. 8.  because that thou thinkest by thy price to obtain such a gift: Lo! thou hast no fellowship with this business!  
I conclude therefore, lay not out thy silver for no bread, 
Esay 55.2.  nor thy labour for that which profits not: eat good things, 
Esay 52. end.  and let thy soul delight in fatness; enjoy the fruit of thy travel, and refuse no pains to cast nest & nest-egge on the dunghill. Trust God upon his bare word for a principle of strength from God's fountain, which will hold out both Winter and Summer, when the Brooks of Tema shall be dried up. Cease joining Self with Grace: Do not think it so desolate a work to hang upon a promise, except thyself have a finger in the work, and feel some warmth from thine own feathers. Bad digestion in the stomach is not bettered by concoction: such as thy root is, such the branches will be: and an error in the foundation will meet thee perpetually in the building, so that either all must be pulled down again (which is tedious) or else thou must rush forward with an uncomfortable spirit, and upbraiding conscience. False mixtures are odious to God, and he who forbade the field to be sown with two grains, or a garment to be made of linen and , meant another thing (for what are these to him) but abhorred the soil of the soul should be sown with self and Christ, and the back apparelled with Christ's robe upon an inward garment of thine own: 
2 Cor. 5.5.  Thou choosest to be clothed upon, but God will have thee naked, for what use is there of covering one that is covered already? The mixing of divers heaps of corn together mars both; pease or tares are good in their kind, if several, but if mixed, tares are soil in wheat, nay the wheat is marred by them. Duties and affections, if considered, as fruits of Christ and his promise, are good things; but if they mix and incorporate, than they prove soil and mar all. Filch not from God to bestow upon Self; feed her not with God's dainties, rob not God to satisfy her, & to nourish up thy base heart against the simplicity of grace; beg of the Lord, that he would teach thee to discern copper from gold, and to show thee the face of this Self in his glass; to take out of thine heart, this slavish, base, unbeteaming and underbidding nature: be afraid lest thou shouldest undergo thyself in purchasing the pearl, looking more at the one bird in the hand, than two in the bush, and being so pennywise to detain Gods due price, and to keep self with her brats, selfe-pettishnesse, worldliness, ease, sloth, selfe-credit, self-will, wit and instinct; that thou are pound foolish, and deprivest thyself of a pearl worth both all that thou forgoest (with an hundred fold gain) and heaven itself at last. Hate Self for herself (in point of her enmity and contrariety of Spirit to the Lord Jesus) and then her branches will soon whither and lose their sap and life. And this may serve for the former branch of this use of Admonition.  
Branch 2 
to the godly.  The second branch of this watchword may reach to the godly themselves, who must know, that although they have escaped this gulf in the main point of believing (a mercy deserving the thanksgiving of their whole life) yet she is not quite expelled from being an inmate and daily prick and goad in their side while they live a perpetual Peninnah. 
Self a perpetual enemy to the regenerate.  Let such then wonder, that the Lord should ever bring them out of the endless maze of this self, and give them broken, humble and plain hearts; to avoid the thousand turn and doublings of a base spirit, 
1 Sam. 1.  and to tread the true path of wisdom, leading to life. Oh! (should they say) how loath would I be now to hazard my soul upon the success of former labours? how loath would I be in this barren world and base heart, to have the matter put to a venture? Oh! I would not for a world, be to begin again; a thousand praises to him that hath not put my soul to such a peril, and not so only, but, be warned also to beware, lest when this devil cannot deprive us of heaven, yet it should defeat us of our other hopes, to grow in grace, to joy in our possession, to live by faith, to be sound in our worshipping of God and duties, to be fruitful in graces, to serve our time, to bear our crosses, to persevere in our course, & to be ready for Gods coming. What is it but this woeful inmate that hinders in all these? what but this self and presuming of ourselves causes grace to be so unthrifty and to hang down the head? what but ascribing to ourselves in our means using, makes them so unfruitful? what but our utmost taking of our liberties, pleasures, ease and denying ourselves nothing which hath but the least colour of lawfulness, causes Christians to be so full of sorrow and repentance? what is that which glues us so fast to the creature that we are loath to part with it, for peace of conscience, or the attaining of heaven, loath to die and go hence? what caused job so much sorrow save the cure of this disease, 
Job 42.2.  to teach him to abhor himself? what save Self in the creature, wedding ourselves to our next hand props of children, wealth, means, welfare, causes the Lord to cut off these members altogether, that (as in the body which hath a leg or arm cut off) the spirits might not go to that which is dead, but that which liveth, even from the stream to the fountain? That we may learn by experience, if the base creature be so sweet, in which so small a dram of the Lord is, what is then the God of the creature worth?  
Why should the Lord afflict the godly with so much sorrow, save this, that they will not be brought to improve the Lord for his strength to subdue their lusts and corruptions in special, to make good his promises, to be alsufficient in outward blessings, to uphold us in our straits? But we content ourselves in this, that we have found him good to us in pardon and reconciliation; thinking the danger to be past, and ourselves free from taking care for the subduing of this woeful Self in the course of sanctification: I might instance in twenty particulars, take it in these two: what should so much sting a poor soul as this, that out of her own doors an enemy should come forth: even this Self, (lurking in the secret corners of the heart, unmortified) self in revenge, in unmercifulness, in deadness of spirit, security and pride, wantonness and unbelief, which should dishonour that God, and wound that Spirit of grace, which hath so lovingly vouchsafed to rid us of our first guilt and fear of wrath, that we might be his own redeemed ones, and not serve ourselves? Again, if Self be so dangerous as to hold off the unbelieving soul from faith: how dangerous is it, in stopping the passages of our comfort daily from the promise, or in threatening us some mischief, ere we finish our course with perseverance? Can he that hath run a long and fair race toward the prize, and is well near come to it, endure one who should stand armed and by force stop him from getting the silver bell? how should that enemy (even this wicked Haman) be abhorred by us, that should defeat us thus? yea, if it were but the making of that door of heaven, more narrow in the entrance than it need be, 
2 Pet. 1.11.  whereas the Lord hath set it wide open to receive us after our poor pilgrimage is ended, how odious should such an adversary be to us? But I return to other uses of the doctrine. This may serve for both branches of Admonition.  
A second use is Terror, and that in two Branches: First, to all profane Use 2 one's and contemners of the Gospel, and of the power of conversion: 
Terror in two Branches. 1. If Self in the most forward professors be so dangerous, what shall become of the lose libertine and ungodly wretch?  Look about ye, and be afraid of your condition▪ if such as are so fair for salvation, and have passed through so many steps toward it who both in their judgements of others, (and perhaps in their own deluded opinions) are out of danger, yet fail of their purposes, because they strive unlawfully, where shall such as you appear? Oh ye libertines jovial and merry companions, who make Religion a veil for your looseness, and your civility an excuse for your ungodliness! did ye never duly weigh this doctrine? woeful creatures, (who care for no Religion, but so fare as it will stand with your lusts) what face will ye behold the judge withal when ye shall see thousands of all sorts, both Ministers who have preached Christ in the streets and cast out devils; 
Matth. 7. Psal. 12.  others who have abode the heat of the day in God's vineyard, yet for lack of self-denial to lose all; and yet you have hated the Gospel as a snake or a toad, because it threatens your liberties, yea swear that ye will be kerbed by none of these Preachers, your tongues are your own, and no Lord shall control you: Tell me I pray you, what confusion of thought shall cease upon you in that day? you shall stand in the forlorn rank of the battle, and shall be as stubble for the fire ! you shall have the convincement within ye of a thousand witnesses, and yield to damnation, as speechless, and hug the devils, and say to hell thou art my portion, and to the damned you are our companions: 
Job 21.33.  As job speaks of the wicked, who rejoiced in the earth, the clouds of the valley are sweet to us; so I say to these, That which ye have sought shall be your reward; destruction shall be your end, because you sought no better.  
Oh! let me add one word: (Oh, that I could persuade you!) perhaps you will fight against me with mine own doctrine, Object. and say, if the painful lose heaven, they can but lose it who take no pains, and why then besides, should they lose so many lusts and worldly pleasures as they enjoy? Answ. I answer, this is as if a Traitor should answer, why should I be loyal, when as yet I may be hanged for cutting a purse? Do neither: what necessity is that ye should perish either way? should one run into a pest-house, because he may die of a burning ague, though he should shun the plague? Do what lies in you both by physic and diet to escape both: But first you must take heed of wasting your conscience openly, ere you can get a good and sound conscience void of self and self-love: There must be a beginning; and perhaps a profane heart may sooner become an humbled one then an hollow heart, which will see nothing amiss. He that breaks off thy profaneness, may also grant thee sincerity in thine endeavour: get but a seed of God into thee, and thou shalt shun both the right hand and the left hand evils: I bid thee first to renounce the grosser lusts, and then the smaller shall follow, and God's yoke may prove sweeter than both: Be not dismayed, because some have miscarried in a higher degree; for better is he that crawls up the hill by little and little (though a cripple) than he who is near the top, and Branch 2 tumbling downward. 
of Terror. Pharisees terrified. Matth. 6. Rom. 12.1.  So much for the first Branch.  
Secondly, this no less chokepeare for all pharisees and formal hypocrites, whose Religion rests in their duties: of these I have spoken in part before; the less may serve here. Except your righteousness exceed the righteousness of such, ye shall certainly perish: Self will destroy many that go beyond you, and their error must lie down with them in the dust when all is done, as job saith, Chap. 21. It must be a reasonable, a spiritual sacrifice of subjection to God, which he will accept: deal not with multiplication but subtraction; keep your sheep & sacrifices to yourselves: 
Psal. 40.  The Lords are the Sheep of a thousand hills: he needs none of such offerings: say with the Prophet, A body thou hast given me, Lo here I come: but come without thyself and confidence therein, and cast out old enmity of corruption, acknowledge and kiss the Son, for his sea only can sweep away thy dunghill and dregs: away with thy morality and moral swasions, bring them to the Spirit of Christ, and he that shall drown them all in his sea; 
Psal. 2. ult.  and this shall breed thee more pe●ce in one day, than thine own course all the whole year, which (the longer thou tradest with it) the sadder fruit it shall breed thee, and at last the worst of all. So much for Terror.  
The third use of the point, is instruction, and that in sundry particulars. Use 3 First, to teach us a true judgement of this enemy of our peace, 
Instruction.  and Branch 1 what censure to pass of her. Neither adultery, murder, oppression, 
Self exceeds op●n evils in her delusion and ●●f●ction.  nor any such lust can defeat us of our last hopes, but this Self may and will: Reckon up thine enemies, (perhaps thou wilt say, thou hast many, no man more than thou;) some that seek thy shame, some thy goods, some thy life, and all these thou complainest of, no man need bid thee be revenged of them, or watch them a shrewd turn; but I tell thee, an enemy within thy bosom, counted thy darling and close friend, one called Self, is a more deadly enemy, and can do thee more hurt, than all of them together; hereafter rail not upon the evil world, thy cruel Landlord, thy false friend, bankerupts who have run away with thy goods, or thy bad wife that stings thee with her tongue, thy bad children, ill neighbours, thy persecutors; not one of these but may set thee a step forward to heaven, none can deprive thee of it: but Self can and will; world, devil and his instruments, could not hurt thee, were it not for this traitor, which sets open the door unto them to tempt, to defile thee: See Naaman here, in what a wildred case he is! except the Lord had made him see his enemy, and undo all his cross selfe-willednesse, and waywardness, and to stop to God's way, yea and glad to scape so too; unto what a perplexity had he brought himself after, besides his pother for the present: even so, know thou, that when thou hast run into thy long error, thou must come bacl again this way of selfe-deniall, or else the further thou goest, the worse will thy case be: Oh! it is a tugging crying sin, it wearies ten Preachers to denounce against it: Oh! to what a sweet peace had the Lord brought many an hearer of the word had it not been for this: Beloved, we have had some faithful servants of Christ, both living and happily dead among us, who have confessed, that by this Self and her means, they have spent forty years ere they could come to believe, and do we look to make it a short cut of forty days? therefore mutter not at thine enemies, much less at the Lord, but at thyself, and say, thy perdition is from thyself; God is enlarged, 
Hosea 13.9.  but Self hath hidebound thee and straited thee in thine own bowels; count that Sermon which hath taught thee this lesson one of the best that ever thou heardest. 
Luke 5.  There were many lepers in the days of Elisha, but he was sent to none, save to Naaman the Syrian, and he had been sent to him also in vain, if Self might have borne sway.  
A second Branch of Instruction is, 
of Instruction. Be not offended with crosses.  to stay that impatience of our spirits, Branch 2 which usually falls from us, under the visitations of God, either upon our whole man, or body, soul and conscience, state, posterity or whatsoever. For why? should we murmur against him that by wounding our side, should let out an imposthume which would else kill us, such an one as no other mean would have cured, save this? doubtless (as Hezekia saith) By this, man liveth. And job, cap. 33. Elihu tells us, Hereby, even by the corrections which he hath sealed (such as he there mentioneth) consumptions, 
Esay 3.8.  fevers and diseases which take away stomach and the like, the Lord hideth the pride of man, which is self: he brings to the pits brink of the grave that he may keep the soul from hell, even the nethermost pit. Oh! when the bladder of Self, and Pride, and Presumption, is pricked, and the bubbling froth, and windy puffing thereof, is let out, a man comes to see himself as he is, a forlorn creature; then his duties, affections, hopes, sorrows, desires and performances vanish: no man can so basely think of him, as he conceives of himself, than he is vile, & dust and ashes in his own eyes! Who is more free from all arrogating to himself and his own righteousness, than one that lies all pale, and consumed with pain and sickness? When we do meet with one, (except some desperate blind Pharisee) who in his extremity dare trust to himself? where is then his vainglory, his boasting of devotions, fasts, prayers, and alms? Alas! the image of them is despised, the pride of life is cracked, and the great stomach is broken: and then his high thoughts, which exalted themselves against Christ, and an humble heart, quail and come down. 
Crosses are great means to let out Self out of the Soul.  Then if an interpreter come, one of a thousand, to declare his righteousness, how welcome is he? When the heart is empty of Self, then doth the Lord commonly fill it with good things; and when it despaireth of selfe-hope, than the Lord saith: Deliver him, I have received a ransom.  
Hence it is that job, cap. 10.12. saith: Thy visitations (O Lord) have preserved my spirit. And the truth is, it is well in these dead times, if any thing will do it! As Paul Phil. 3. saith, If by any means I may attain it. The word (without some afflictions upon men's spirits, or name, bodies or posterity, and that in some stinging kind) pierces not; the spirit is straitened. Sometims after long struggle and wrestlings of men with this Self, hoping to pick somewhat out of their own strength, they are tired and wearied in their way, and their former fears come upon them afresh, so that they can find no rest in their bones: Then they begin to consider seriously of it, and conclude, There is a pad in the straw: still they cross the work of God in one kind, as fast as they further it another: Surely they resolve an heart of hollowness, sloth, unsoundness and loathness to renounce the creature, or their stoutness, and sullen heart, or the warmth of their own feathers, their zealous affections. These or the like oppose the nakedness and simplicity of the promise, and keep the conscience in snares and defilements, and they cry out, Miserable men! who shall deliver us? And sometimes by other affronts, the Lord is feign to sharpen the point of his convincing ordinance, that the Soul may think the Lord is in sad earnest, when she finds him to hunt her out in every corner, and give her no rest till she can be content to be saved any way, so she may be saved: A very Papist in his straits will disclaim himself, and say, It is safest for the avoiding of vainglory, to cleave only to mercy, and shall we that profess none but Christ, come short of them?  
To conclude then, as we read Heb. 12. My son, refuse not the chastening of the Lord, 
Job. 7.18.  nor grudge at his visitations, as job once murmured. Why dost thou visit him every morning, and try him every moment? Why dost thou set me as a mark against thee? But in the issue of that great trouble, he was of another mind, saying, cap. 9.31. My very  defile me: And cap. 42.4. Now have I seen thee; therefore I abhor myself. Let us do likewise, and abhor our own murmur at our crosses: for although they are irksome to the flesh, yet they are wholesome for the spirit; as we say of the body, that when the spleen is smallest, that is best: So, the body of grace is at best, when that Spirit in us which lusteth to envy, to self-love and carnal ends, is brought lowest. Rejoice therefore, and attend closely to this work of God's visitation. 
Jam. 4.4.  Say as once one answered to him that discouraged him from New England's voyage, by the wants and affronts which he should meet with there, and in his journey, as lack of diet, good lodging, and the like: Oh (saith he) what know I, but by this abasement, the Lord will crucify me to this world, and the contents of it, marriage, pleasures, travelling up and down, belly, gain, & the like? What shall I lose by this bargain? David in his heavy affliction of spirit, Psal. 51. could say, My sin is ever before me! yea, the sin of his Nature, and that Self, the seed of all evil, was then terrible: whereas before in his jollity, neither murder nor adultery was sensible. Look up to God, and beseech him, that in this glass of conscience, affliction I mean, thou mayst behold the thief that doth thee all the hurt; that Grace by little and little may drop in, and Self go out, that thou mayst partake his righteousness, who emptied himself of all, mayst learn obedience by sufferings, and behold that venom which hath drunk up and wasted the spirit of selfe-deniall and faith, and marred all thy hear, and use of means till this hour: only this caveat I add, Let no man ascribe more to crosses then is their due. They cannot work of themselves, save in and by the Word: But where the seed lieth under the dry clod, this storm may possibly moisten and break it, and cause the seed to root and grow up. So much for this use. There is yet another use of instruction remaining: But I have already been too long: I must refer it with the other uses which follow, to the next Sermon. Here therefore an end for this time. Let us pray, etc.   

THE SIXTH LECTURE CONtinued upon the eleventh Verse; and so forth on to the verse following.  VERSE XI. 
VERSE 11. But Naaman was wroth, and said; Behold, I thought thus with myself: Surely, he will come forth, and stand, and call upon the Lord his God, and strike his hand upon the place, and recover the Leper.  
VERSE 12. Are not Abana and Pharfar, rivers of Damascus, better than all the waters of Israel? may I not wash in them and be clean? So he went away in a rage, etc.  

2 Kings  WE laboured as we could (beloved) to come towards an end of this main point of Self in the last exercise; but were feign to break off in the Branch 3 use of instruction. 
of Instruction.  Therefore no further to trouble you, we come to the third and last branch of it. And that is to teach us what the reason is of so much irresolution and staggering in the spirits of many Professors: 
Staggering & unproficiencie of Christians in the fruit of Self.  why their faces are all so pale, & their hands are upon their loins and sides, as a woman's whose pains are upon her, the fruit being come to the birth, but no strength to bring forth? Where almost are there any other nowadays to be found? (except we mean such as never came to feel themselves in a strait at all:) sure it is, their number is great, who (although in measure they affect the best things, and to set such a price upon them, as that they are loath to go without them at last: yet) still profess they can attain small settledness, and rest upon the promise with persuasion & comfort. Surely the reason is, because (although as they conceive) that desire which is in them toward God, comes from the Word which hath convinced them of their need; yet either they are ignorant of that which is able to settle them, viz. the freedom of the promise of forgiveness coming from the heart of a reconciled God in his Son: or else will take no pains to digest and rivet it in their own hearts; but choose to wanze away in their own inconstancy, being glad when they feel any affections stirring in them; but when they are cold and dead in their spirits again, than their hopes turn to fears; and leave them so conceited, as if there were no way left for them to recover any settling or confidence. This policy of Satan to hold hearers upon this rolling stone of their own bottoms, is no other, save that he blindfolds them with this Self and self-love. For why? so long as they were merely carnal, and led by profane Self, they confess, God might justly cast them off. But when once they find their minds and hearts to be truly bend, and set heaven-ward than they conceive themselves as other manner persons, and think that no man can blame them if they look for some fruit of their labour; and wonderful difficult it is to draw them from a carnal savour, even in the most spiritual things of God. Wherefore (say they) have we zeal and feelings, and hopes by our hearing the promise, save that we should ascribe somewhat to them, and think ourselves in better case than when we wanted them? And whence are they, save from the word and the glad tidings of the Gospel? To whom I answer, I grant all to be true which you have said: but what then? Is there no difference (think you) between the news of salvation offered to a needing soul, rejoicing to hear that one lying in the dungeon may come out and resting in some hope that it may be his own portion, and between one who is actually drawn out of it, by applying those cords to himself, which God hath laid before him, I mean by believing the promise to be his own? Are there no degrees of the work of the Gospel, save only to fall in love with it, because it pleases us? Put case the Lord is content at first to draw us with the cords of a man, that is by an object which is welcome to nature, while we are uncapable of further things; shall this satisfy the soul, and make it by and by to think itself in good case?  
Is there not a condition of the offer, as well as some preparations wrought by the offer? or shall some pangs of hope, jealousy, sorrow, loathness to forgo the promise, be set by as much as the promise itself believed? No surely, for so the Maid should be preferred before the Mistress, and those passions of the soul which God useth for the pulling of her closer to himself, in the embracing the offer, shall be equalled with faith itself, which were most absurd: For why? faith is a work issuing from the digestive power of the Spirit, so urging the faithful meaning of God, reconciled to a sinful wretch in Christ, that he is willing to put away all enmity, and become a father to pardon her and set her at liberty: whereupon the soul so fastens, that finding such properties in herself, as belong to such an one; she with holy and humble boldness, takes them to herself as her own portion never to be taken from her. To apply the answer, the cause of such staggering is self-love. That which you feel to agree with yourselves, and to come easily, pleaseth you too well, and causeth you to dwell upon it too long, and to withhold you from better things. The remedy of your disease must be, to ascribe no more to yourselves, but to the glory of grace, to abase self, and to exalt mercy, to renounce all selfe-reflex from duties and endeavours of your own, because they cannot shed any meritorious blood to save you, and to clasp to that promise which is established upon a satisfaction to justice; which though it be out of yourselves, yet is (after a sort) made your own by him that promiseth; because faith is his gift, and he hath covenanted to give it you for that end and purpose. What skils it how little grace you feel within, when as he who offereth you mercy, only seek such as want it, that he may have the glory? Or what shall it boot you to think you have less sin than others, when as he who calls you to forgiveness, cares not how great it be, so it hinder not your believing in him, 
Read this wisely.  who seeks the superabounding of grace where sin hath abounded? Accept then such grace offered, as those in whom nothing dwelleth toward any grace; 
Grace best accepted by such as of themselves are emptiest of it.  and as if ye had stepped no one step toward it, more than the vilest publican and sinner have done.  
Be content to gird yourselves and serve grace, and let not grace attend you, as if you had wrong if it be not laid in your laps, but come under the banner and authority of it, the ends and honour of it. It is something that grace runs in your stream, but your staggerings shall never cease, till your stream be dried up and turned to run merely in God's stream, to be carried, both whither, how soon, how and how fare it shall please him: Use all means, walk so in the way, as making use of all encouragements; but still look forward to the price of the high calling of God: boast not yourselves, as if you had put off your harness: But rather think thus, if it be so joyful a message to hear of a pardon, how much better were it, to sue it out, and apply it to myself? and how woefully should it sting me, if any things should come between cup and lip, to defeat me of it? Remember, that all preparations of grace serve only to testify to the soul, that the Lord hath been at work, not that it should rest in a taste of absent, but press on with unweariedness, to obtain the fullness of a present and enjoyed happiness, and betrust itself wholly to his workmanship, who would never have begun, if it had not been in his power and will to finish. Stand therefore at his courtesy wholly, as disabled in thyself to cooperate with him, much less to have him at the bend of thy bow: bind Self to the altar with cords, and turn thy active meddling spirit, into a mere passive and waiting spirit upon the work of God; not as a slave, nor as a loiterer, but as a self-denyer, and one whose strength is to sit still, and behold the salvation of God. Oh (beloved!) that I could so follow this council of mine with effectual prayer to the Lord, that through mercy it might become a mean to put to an happy end those endless & innumerable complaints of staggering consciences, & to settle them in some tolerable measure, with comfort and quietness: And so much may also serve for this third and last Branch of instruction.  
Use 4 The fourth use of this point, may be examination of yourselves concerning this secret sin of Self. 
Examination.  I say not the being of it (for he that would be rid of it, must go out of the world) but the reigning and defiling and deceiving power of it, to keep the soul from Christ: I need not be large in this: I have prevented myself already in all which I have said before, to describe this thief by his marks: But what shall it profit you (brethren) to say, they are laid down in the opening of the doctrine, if ye let them lie there & apply none of them to yourselves to find out your own let? What shall it avail, that I have told you what gross Self is, and what this secret and wyredrawne Self is? To have showed you many instances of it? The steps and degrees of it? The carriage of it, both in the ground, the proceeding and the scope of it? The reasons of it, both from the cursed nature of Self, the curse of God, and Satan's advantage? What good will it do you to hear the danger of it described, by the naturalness, subtlety, closeness, violence of it? If none of all these will stir ye up to cry out and ask, Am I the man O Lord? or with Rebecca feeling her twins to stir within her, to go to God for counsel? Alas brethren! To this end all serves else, all is as water running over in a full vessel; some of ye perhaps will say, there is so much said of this, that it fills your head, so that ye know not where to begin? I answer, If it be so much, it may make some amends for the little or nothing which most men will speak of it (and oh! that it might occasion others to speak more:) But to answer you, I say, take any one of these, and try yourselves by it; especially cull out such instances and marks as you think sort best with your condition: let not plenty make you barren.  
Who knoweth what is in the spirit of man save the Lord and itself? Or rather the Lord searching the heart by his own Spirit, 
Jerem. 17.  and teaching it to dive into the depth and secrets of sin? 
Self requireth good and deep searching.  Who can judge whether it be gross Self or privy and subtle Self which pesters the soul, and disables the promise? Who knows whether ease or pride, fear or presumption, conceit or error and ignorance hinder most? Try therefore thyself; knowest thou not that Self must stoop, if Christ enter: do not think that because here thou mayest find some marks of this else, therefore by and by thou hast snatched him; no, no, thousands who know their diseases, carry them under their privy garments as running sores, till they destroy them; especially remember, if Self be so deep an evil, so natural a twin, eating, laughing, and living in thy bosom with such familiarity and bewitching; what, save the infinite wisdom and power of God can work the discovery or resolvedness of heart to cast it out? Therefore, not to urge any thing already urged in special, I do only in general urge thee to make use of what hath been said already of this mischief? Go aside, hid thyself in thy chamber, 
Esay 26.  pour out thine heart to God, beseech him to help thee with faithfulness in the search (else thou wilt end as thou beganst) not to spare thyself, but desiring that the spears point which pierced Christ sides, might let out the thoughts of thy heart in this kind, or rather that the sword of conviction may open the bowels of it and shed them to the ground; do not this work when thou art otherwise occupied, and hast other business to do, thou shalt find this work enough alone, if not too much for thee, and do it by frequent meditation, which is nothing else save making the truth of God thine own; and that which thou canst not find thyself guilty of at one time or perhaps capable of, or able to lay to heart, to abhor or to find sweetness in the doing of; go to it another, go on where thou leftest (praying God thou mayest not be new to begin) and thou shalt find, that at another time the second or the third, thou shalt obtain it: Thou shalt not repent thee of thy labour, in thus preventing and cutting short that enemy, which would else have prevented and cut thee off from grace: only resolve of this, that till the Lord hath grounded thee in the truth of this doctrine, a principle of practical Catechism) it is impossible for thee to thrive in grace or use of means?  

Further pressing of the trial.  Say therefore thus to the Lord: Thou knowest the pains of thy servant in the use of means; thou knowest how poorly I have thriven under them, how little my faith, my comfort, my obedience is! how ready I am to deceive myself in that I seem to have, to take up my rest therein, that so I may not be molested any longer, but soak myself in the dregs of my ease and will, not to stir one inch off my own ground. Now Lord, if thou wilt be pleased to show me, wh●t hath done me all this hurt, I should infinitely bless thee! I am not so foolish (I thank thee) as to trade for religion, and yet cross mine own ends, in wilful holding any evil within my bosom, which should deprive me of my hopes! I am willing to be informed and hear of the worst; yea, to unbottome myself of my old rotten mixtures, and false grounds, for the bettering of mine estate, rather than to sleep in death, and lie down with them in the dust! Lord, therefore, now (before my heart be hardened in custom and security) bless mine examination to the true ends which it serves for.  
Here I thought to have ended the use: but there comes one objection to my mind, 
Object. Do all see this Self who are truly converted  which must be answered: For some will say, You make a great discourse of this Self: What think you? Are there not many Christians truly converted to God, who never discerned this disease, as you have described it, and yet are unfeigned and true converts and believers? Answ. 1 I answer you 2. or 3. ways. First, (hoping that their Quaere proceeds not from self-cavilling, 
The grace of election working a greater measure of humiliation and tenderness in some poor souls who want this knowledge, supplies this want sweetly.  but from simplicity) thus: Many poor souls have through mercy obtained from the Lord a great measure of brokenness of heart, & humbleness of spirit, more than the common sort of Professors either have or seek; and by this means (their helps in both public and private, being few, and their discouragements many) the Lord beholding them in the grace of his election, supplies all wants by his own Spirit, keeps them hungry, abases them in the sense of their many infirmities, puts in a spirit of perpetual jealousy over themselves, and works them to a marvellous plainness of heart to loathe all falsehood as they can discern it; and so perfects the work of faith in them secretly fare otherwise, then (in such poor creatures might be expected:) of these, I say, that although perhaps they hear not so much discourse of the name and dangerous marks of Self, yet they feel the realness of it within themselves: and are better acquainted with it, than many who hear more of it. And these persons if it should please the Lord to bring that home in doctrine, use and admonition unto them, which I have spoken would be foremost in acknowledging and blessing God for such truth, and make better use of it then the most do.  
Answ. 2 Secondly, I answer, Satan and corruption in these last days, do conspire to withhold many subtle, wise and carnal worldlings from embracing the truth then ever: and as all Arts, so this art of Self, serving into the truths of God, (by the counterfeiting and deceiving of men) is grown rife and perfect; 
Satan more prevails with this subtle world then ever. Ephes. 4.14.  therefore needs the more exact and careful countermining.  
Thirdly, the Spirit of God under constant means works leisurely: and therefore corruption is not cast out all at once, but by long discipline and discovery of it, by the word: and in the multitude of helps (such as Answ. 3 God be thanked) have been enjoyed in sundry places, much rankness hath grown (as a canker in a fair apple) in the spirits of many Professors, as pride, self-conceit and prejudice; which the Lord hath justly punished (as I noted in the reasons) with a spirit of fulsomeness and furfet, hardness of heart, and difficulty of persuasion; so that in these days, that old tenderness and selfe-deniall which possessed the spirits of most Christians, is rare to find. 
Much need therefore of urging this doctrine in these our days.  Much more need therefore there is of this doctrine to be urged in these days; that such as are the Lords, and yet held under this snare may be pulled out and saved, and those who are not, may be left therein, because they would not receive the truth in the naked love of it.  
Lastly, to end this use, this I add, That although the Lord should Answ. 4 have called home many, without any former knowledge of Self, in any great measure: yet I doubt not, but when they do come to a better view of it, they will both mend their former bottoms, see cause to trust God and glorify his grace in Christ more than ever before; and also look to themselves in the course of their sanctification the more watchfully, lest this enemy should hurt them more in that, than it did in the matter of their first conversion. However I see no cause, why the more clear discovery of the will and way of God, should seem superfluous; because God had his number, when the light shined not so clearly. And so much for answer to this question. We may discover it by these marks. First, by the true humbling of the soul. A proud heart will have her will to die for it: Because pride hath high thoughts and must be satisfied, as Rabel with children, or else she dies. And her daughters having lost their children by Herod's sword, would not be satisfied, because they were not. See an example in those fugitives, jerem. 43. They would go into Egypt or else all is marred. But the humble, lowly heart, is glad to stoop to any conditions. The former is a dogged, stout, invincible heart. The other is a broken and yielding one; it will endure any terms of selfe-deniall to abase itself. Will God have him poor, in mean account, suffer loss of goods, liberties for him? He is content, lays hand upon his mouth: not a word my soul, God will have it thus. Will God have Paul preach? He stoops to it. Will he have him not preach in Bythinia, but in Macedonia? He descants not. Will he have him go from preaching to prison, to banishment, to the sword? He is content: If Michael mock David, he will yet be more wise: If Sheme● will curse him, he will not revenge: If he must lose his Kingdom, let the Lord do with him as he will.  
The second Trial, Judge thyself not in cool blood, but when thou art put to it: Then Self will most recoil, and selfe-deniall will most appear. Then is a soldier tried for courage, when his enemy is upon him, as Sampson. When temptation is absent, a fool is wise, a froward one is patiented, an unchaste one is chaste. But try him and he will act himself, and show his mettle: In a good and peaceable time, it is little to be good, but to be so where Satan's throne is, is somewhat: in the midst of an adulterous generation to shine, is some sign of selfe-deniall.  
Thirdly, try thy self-denial, by thy forsaking of gainful sins. Saul will kill the refuse of Amalek, but the King and the fat cattles and the best of jewels he will save. David will not kill Saul, to hasten a Kingdom. When two plead at the soul's bar, gain and conscience, only then is thy self-denial searched. Then look to thy tackle. When Self is not importunate, oneself may cross another. But if in importunity, the soul be rough and resist, it is a sign of denying herself. Observe narrowly on whose side thou givest sentence, when Christ and Lust plead together, as the two harlots. If the sword of the word decide, all is well. If Abraham will renounce himself in his dear affection to Isaac, God may trust him for ever.  
Fourthly, Try thyself in point of free willingness to search out the express will of God in a case of doubt; without shuffling and crooking the rule of God to thine own bent. Thus did Balaam cozen himself with his consulting with God, and speaking against an house full of gold, but taking an handful and going with the messengers; he had light at a key hole to tell him he must not go, yet he quashed it. johanan & his men prayed jeremy to consult with God: but still hoping they should have a grant, but being told he refused. There is no halting before the Cripple: The Lord knows the meaning of the Spirit. There is a light in the mind, but the inspiring, the straitning of it is from God. Good wares will abide the light; Bad will not: And truth seeks no corners: But Self doth; and will say, I would not put my money to use; but that it is against a Commonwealth to keep it. I would be strict in a Sabbath, but that it is too Jewish: such figleaves our nakedness will sow together. So much for this.  
Again, let this doctrine of Self, teach us wisely to try our sanctification, and the truth of it, as well as our justification, and the effectualness thereof. Self remains in the best to defile their holiest endeavours in part: But in hypocrites it defiles both persons and actions wholly. So that it should make us wary how fare we ascribe to our sanctification, except we can prove our principle to be sound. Self will deceive us with false colours of holiness, if we be not wary; for there be many things which carry a strong show of it, and yet come from a false ground: All is not gold that glisters: distinguish therefore our sanctification, from all false principles which do make semblance of it to deceive others and especially ourselves. An easy thing it is, (as I once read in a godly man's writings) for an erroneous heart, to go forth in the strength of false principles of Self, assisted with education, Self in natural parts, Self in lusts, Self in the power of Ordinances or Evangelicall light, Self customs with many such like as these, Self fear and bondage examples. To give a little taste of a few of these, that by the paw we may judge of the Lion, and perceive how fare sanctification lies above Self. First take natural Self to task, both in her affections, abilities and conscience. Natural affections may deceive thus, Abraham would needs have Ishmael live in God's sight out of a natural affection, Isaac would have Esau enjoy the blessing against the promise. A woman hath a sick child which she earnestly desires to live, and goes to God for it, though without faith, being a natural woman. Christ is not the strength of the prayer, but nature. See Hos. 7.14. Affections are good, (as we see in Hanna) if under faith. But this error is thus discovered: when the object is spiritual, and the motive spiritual, the affection is sound; but when the soul is not carried beyond a natural object, (as when a woman having her child recovered, prays no more) it is a sign of mere nature, See Gen. 20.24. in the Shechemites. Again, when natural affections only carry the soul, then mere softness of nature acts a man, but not tenderness of heart: softness of nature will yield both ways; it will pity an offender being punished, as well as an innocent, it will be courteous to all sorts alike, without respect of grace or desert: why? Because it is only general, nature proceeding always one way. Softness will yield in the Church to counsel, and out of the Church to ill company. But josias his tenderness yielded but one way, that is to the Law of God; but was opposite to Idols, and destroyed them. Mourning women hired at funerals, or stageplayers weep for good and bad. jeremy weeps for josia, the breath of their nostrils, Lam. 3. and for the Church jerem. 9.1. So much for this.  
The like I say of natural abilities; They oft come in the room of Christ and Grace: The lackey rides, and the Prince goes on foot. Natural Abilities, are wit, expressions, memory, judiciousness and the like; in prayer, conference, repetitions of Sermons etc. But the error is discerned thus: Abilities do not humble or change the soul, as true sanctification doth, but puffes up the heart rather; Grace with gifts, abases the soul. See for this Acts 3.12. Revel. 9.10.21. Faith the nearer it comes to God, the humbler it makes a man; it is an emptying grace of Self. Again, parts will not keep a man from sin as grace will. Abilities will not reach to suffer for God, though they seem to act for him, if suffering come, Self rages. But Grace goes forth in God's strength, Psal. 84.5.6. They went through Baca, 
Psal. 84.  yet from strength to strength. Love is wanting to only-Abilities: Abilities only look at themselves, as their own excellency: but grace makes God her excellency: only a natural man beholds the Minister in his parts, not his spiritualness. 
2 Cor. 4.7.   
So I say touching natural conscience: Rom. 2.14.15. The heathens by natural conscience, accused or excused themselves. But this is easily discerned, because such a conscience acts a man only in a natural way: As they of Listra thinking the Apostles to be Gods, brought their Bulls to sacrifice to them: many a drunkard taxes himself, but his taxing is weak and vanishes; but a spiritual conscience is firm and overpowering: Again, a natural conscience can be but moral at most, as not to lie, swear; but a spiritual embraces supernaturally revealed things, as faith, regeneration. And put case such a conscience have some light of the word added to it, yet without grace by the word, corruption is not subdued, as it is in a man who looks into the mirror of the word: See 2 Cor. 3.18. So much for these three Branches of Nature.  
The second trial is of education: It is with many Christians as with Empirics they have learned some receipts from able Physicians, but want grounds of Art to minister physic themselves. So many have had good education with joash under jehoiada, and act accordingly. But the discovery of these is, that they are soon weary of God's work (I say not only in it, for so may a good man) but of it; because their principle is outward: but the sanctified soul being inwardly stirred from the Spirit, is unwearied. See Esay 30.31. They are carried in God's arms. But the other walk as a cripple forced to go by some external mover: now forced motions cannot be perpetual, as the motion of legs strengthened by sinews and joints. Again, a man only acted by education, hath two motions, like the orbs of heaven, moved by their own circular motion, and yet retrograded by the primum mobile: But a sanctified motion is uniform in itself; if he be in a good family, he moves only according to the good means thereof, not according to his corrupt motion. And when the party is furthest off his Parents or Teachers, the falsely principled, are most sluggish and at last faint utterly: not so he who is acted by grace; read judg. 2.19. judg. 4.1. As the glass which yields reflection, no longer than it is backed with steel. A stone will fly a while so long as the strength of the arm abides in it, but no longer; because it is acted contrary to the principle. Examine thyself about this now; one day thou wilt else rue it: Believe not every show. He whom Christ hath trained up, drinks in his rain, his instruction, is carried as I may say upon his shoulders, is cared for by him, blessed and upheld by him, though his natural parts be never so weak, feeble and poor, whereas the counterfeit is abhorred by God, let his gifts and trainings be never so eminent. So much for this second.  
Thirdly, again, a man may think himself to go forth in the strength of Grace, & yet be merely acted by some lust; as Diogenes coming into Plato's house, and seeing costly silk cushions, trodden upon them; saying, I trample upon Plato's pride. But Plato told him, he did so with a double pride: so Esay 58. those fasters went to work in the strength of their covetousness and lusts. But an holy heart will make a natural object, spiritual to itself: as a man may do evil in the strength of a good intent (for lack of knowledge) so much more may a man do good in the strength of a lust. How many will reprove others in the strength of carnal indignation, as the other Disciples did those two sons of Zebedee? Or of a sullen, froward, censorious humour? Lust is contrary to some lust, grace only to all lust: Some preached Christ out of envy, a good work coming from a lust, but the discovery is easy; for such a man obeys not, because he is commanded, 
Psal. 119.6.  but for his will sake. Object. But I do as I am commanded, therefore I am sanctified. I answer if thou dost simply so, it is well; else thou mayest do a command, and yet use that as a colour to varnish thy action, as a Apothecary's colour their physic for a lustre sake, not to amend it. So a lust may be the principle, but yet a command may be a stalking horse. So much for this third.  
Fourthly, a man may cozen himself about his obedience, by the common power of the Gospel, and the gifts which issue from thence; and yet come far short of grace; as is manifest in judas, Alexander, Hymenaus, Demas and others. And this is the subtlest delusion of all the former. As the lower element of water may symbolise with the higher of Air, in an inferior quality of moistness, though not of heat: so may an hypocrite partake of the lower qualities of a believer, but not of his grace. As the Master is, so is the scholar; if the Master can but read, the scholar can but read; but if he be able to teach Grammar, than the scholar learns that: So an ignorant man can read the book of the creatures without, and the book nature within; but an hypocrite can read the book of the Gospel, and yet may be fare from believing it. True it is, both natural and divine gifts do agree in some respects, as that both are infused, the one by nature, the other by grace: both leave some positive work in the soul, but natural gifts rather by substracting some evil: spiritual by adding some real qualities: both give some liberty of working Godward; but the former give no freedom to the will in working, the latter doth; for whom the Son makes free, he is free indeed: Object. But by this it might seem that the difference stands only in a degree? Answ. True it is, there is a gradual difference between the good grounds, one brings forth thirty, another sixty, a third an hundred fold: but the good and bad differ substantially: For mere common gifts of the Gospel in hypocrites, first are inordinate; as judas seeing the box of ointment broken, thought of the poor, but inordinately; and saul's saving the fat cattles of Amalek, was inordinate and irregular: So Ananias and Saphira, Acts 5. Lust must live, where it is not mortified, if not under open profaneness, then under board. Secondly, an hypocrite may shun a sinful lust, by putting it aside as when uncleanness is justled aside by ambition or covetousness; or an hypocrite may be for Christ in opinion, when the wind serves, but not when it turns, whereas a good heart is set that way, as the needle touched, stands to the North-point: or thirdly, hypocrites may do much by their conviction of understanding: but a believer works by the divine habit of grace put into and dwelling in his soul: moreover, true grace and moral differ in this, that the moral makes only a change of accidents, as the fire makes iron hot and burning, but changeth not the iron from his nature: but grace changeth the whole nature also: for example, it doth not only make a man pray, and be zealous, but it turns his worldly froward heart, into an heavenly & meek. Lastly, know it by this, A true Christian moves toward God with a most kindly and inward instinct of spirit, as the smoke moves upward and the stone downward; an hypocrite moves by a forced motive of passion, fear or the like violence: life always hath a naturalness of moving, as the eylid always moves to keep out dust; so grace hath her instinct: The Law of God is written in his heart with the pen of a Diamond; therefore as only nature teacheth Bees to fly home from a fare: so Grace sends the soul to God in her revolts, arms it against enemies, succours it in troubles, inclines it to good: But not so in the other; whence comes that deadness, variableness, dulness, weariness, and other disorder of spirit, in all unregenerate ones: Beloved, these differences are weighty: lin not till you can truly try yourselves by them, that not Selfe but Sanctification is that true principle which works in you. Do not as common folk in a crowd, who wait for the King, they think each Officer and Courtier is the King, but he that knows the King by face, will not be decieved by his followers. I deny not but all these particulars are good for followers, so the King be chief. All the pieces of silver are good which make up the sum, but yet come short of good pay. Christ is the life of the soul, the treasury of it, the strength of it: The Angels could not foil Satan save by the strength of the Lamb. Lean yourselves, roll yourselves upon him, as the Spouse in the Cant. upon her beloved; and so you shall not be gulled in your obedience by any false principle of Self. And so much be said touching this last Branch of this main and principal doctrine of self: one of the chief points intended in this my book. The Lord give a blessing to it for his name's sake.  
Use 5 The fifth and last use is Exhortation, and that in two respects: First, to all such as endeavour to be converted to God: 
Exhortation to two sorts.  Thelatter to such as are converted already. The former of these I chiefly aim at in the doctrine, (though the latter be a necessary consequent upon the point, & of great importance. 
1. To such as are yet to be converted. ) First than for the former of these; and that standing of these two Branches: One is, that fithence this Self threatens the loss of so many men's endeavours for grace, therefore let all (who would save this loss, and hold that which they have gotten,) add this one duty to deny themselves, and forfeit this Self, which else will make them to forfeit heaven: empty thy soul of it and turn it up side down, as one would do a dish which he would make clean within and without. If any will be my Disciple (saith our Lord Jesus) let him cast the hardest before hand, 
Matth. 16.25.  
Denial of Self urged.  (and not the easiest) let him deny himself: That which our Saviour there spoke of one kind of Self, wealth and welfare, health and life; that (in another kind) I say of this Self, privy and inward, deny and abandon it, if thou mean to be Christ's Disciple. Let the obtaining of the Lord Jesus to forgiveness of life, make thee willing to part with and sell all, which might hinder the bargain. Men sell bargains for great sums of money; the Lord sells for no money or price: Silver answers all things in common markets; but here it avails nothing: emptiness of Self, is that only condition which the Lord looks after: It is with this commodity as with the jewellers purchase of a pearl; It is worth all he hath, though he should set all to sail which he could rap and rend, his lands, leases, his moneys, moveables, to the very  off his back, all too little to make a sum of sufficient price. Now then mark: As it fares in the one with the jeweller, so it fares in the other with the soul. A fool that is but a common Goldsmith and wants deep skill, when he meets with such a choice pearl as cannot be bought without selling himself out of all shop and plate and babbles; shrugs at it, Oh! (saith he) though it is like, the pearl is somewhat worth, yet for me to put myself out of stock and custom, and to sell all my ware wherewith I was wont to make such a fair show to my chapmen, for a little thing which I may put in a box, and carry about me (without feeling it) not knowing what I shall make of it, or how to put it off to my mind, what a fool were I to do it! But when he hath refused the offer, then comes it to a wise Merchant of jewels, one that hath skill indeed in such a pearl; what doth he? Considers it apart, duly weighs with himself what it is worth, even Lordships and Manors, and a whole Town of land and wealth: it is but the denying of his present humour, and the conveniences of a present dwelling, fine rooms, and a pretty seat, and contents, and perhaps some old gold and jewels, which his Ancestors left him for a remembrance. The question is not (with him) what it will cost, but what it is worth, and what the regret of the forsaken offer will be: money must be had and paid presently, the owner hath need of it, and will not forgo such a thing upon trust. What follows upon this sad demur? Surely, rather than he will reject the offer, he will sell all to his shirt, but he will have it.  
Here offers itself a fine Summer house, with Orchards and Gardens; there a delicate lot of ground, Meadow or Pasture, and bids him, sell not me. His brave walks and ground next his dwelling, step forth, saying, Sell not us, sell thy out-lying pieces, such as are no eyesore for thee to part with; but part not with that which as soon as thou steppest out of thy door, thou goest into. What a narrowing and straightening of thyself were that? Then perhaps it comes to his mind, Oh! if I sell off my livelihood, the world will count me a bankrupt, all will know what I sell, but no body knows what I have bought. And perhaps, some long kept Jewel will tempt him and say, How canst thou part with me, which thou so oft joyest thyself in? So that here be let's on every side, and Self steps in to mar all. But the skill of the Merchant over-powers all, he tickles himself with the thoughts of this Pearl, the less it is known the more it is worth, and the greater is his vantage: and (all things considered) it is no great selfe-deniall to sell all for so infinite a gain, to lose a present little for a future unknown estate: therefore his eye will not spare, he will abondon all his worth, and gauge his credit too, but he will have it, and so he makes it his own. But having so done, will not take twice the worth of it again, Oh! do thou so (poor Soul) and prosper, sell all, self and all: for though it be not worth in itself, the parings of thy nails; yet because opinion and error, and a corrupt heart of self-love, do set such a price upon it, he Lord is content to take it as a price of the Lord Jesus. (As David thought a pot of water upon such terms as the hazard of three Princes lives, a meet offering for God:) so I say, Offer God self and all, it is scarce worth a pot of water of itself, but as it is the price of life, so it makes the selfe-deniall precious to God. Skin for skin, and all that a man hath, will he give for life: but even this precious life and all will a sinful soul give to save Self.  
Oh! what is every man save his mind? 
Each man's will more dear to him then the world.  The mind of every man is the man: the spirit of the Miser, the mind of the Drunkard, the conceit and opinion of a Papist, an Heretic or Schismatic, the will of an Adulterer, (though all of them are as vile as dung) yet they are more precious to them, than life itself! They will engage all, rather than their will and self. Even so fares it with corrupt self: The Lord offers to the soul, the Lord Jesus, the fruit of his blood and satisfaction, to pardon & save it: But upon what terms? Surely these, that the soul sell all: Alas! what is all she hath to sell, worth? She hath nothing but bare walls within, and a dunghill without, he that should carry them away to have them, should take them at a dear rate: for what is old Adam's wealth, but misery and nakedness? Oh! but there is a further thing in it, the soul thinks herself rich, and full. This conceit must be first abhorred: the offer of Christ seems to be too hot and heavy: carnal wisdom, reason, wit, ease, fear of losing liberties and all other self resists it: yea, she so likes the Pearl, that she will yield a devotion, a religion of duties, of costly service to redeem this price of Self: the half of the Kingdom she can forgo, and the other half she will yield to Christ, and so save her stake: but to sell himself wholly to the skin, that Christ may be all in all, ground, money, gold, apparel, meat, drink, and all, this is death. But even this God must have, or nothing. For why? This will lay grace, and the thank of the soul under feet: which God cannot endure; Therefore this price the Lord will have, or nothing. Oh! give it him freely: One piece of Self will plead, how canst thou spare thy darling? Another, to live at ease in an opinion of a safe estate to God: How canst thou part with it, being thy Idol? thy bosom delight? But if thou be this merchant royal, who is able to weigh the worth of the Pearl offered thee, peace of conscience, & an happy death and happier life after; I advise thee put it not off for the sake of a thousand Selves, except thou will bring such sorrow upon thyself after, as all thy will cannot make recompense for, when the bargain is rejected. As the Mariners in jonah would have rowed to land to have saved jonahs' & their own lives; 
Jonah 1.  but when no way would serve, they threw all into sea, Wheat and other provision. And when nothing would do, they cast jonah himself in: so let this last enemy, Self (as perverse as jonah in his own device) be thrown overboard, rather than the precious soul should be in jeopardy.  

Ministers must be the foremost in self denial. Josu. 3.15  And let us Ministers of God (like the Priests that first stepped into Jordan when it gave way into Canaan) be the first that tread out this way to the people of God: for it is a way, which though it be trodden out plainly enough in the Scriptures, yet had need of lively practice to teach it before men will believe it. These sheep are much led by the eye, as well as the ear, by beholding the examples of their Shepherds, I mean, as well as by doctrine. Oh! when they hear us declaim against Self, and plead for selfe-deniall very stoutly with our tongues; they lay their ear to our practice, and hearing our Lute strings to jar, and seeing us wiredraw and cast about every way, rather than we will part with any thing for peace of conscience, or glory to God, not only not our live, but not our passions of wrath, envy, contention, vainglory, not a brass farthing of our gains, not a dram of our pride, ease, idleness, pomp and jollity, will and stomach, pleasure or preferment for Christ and his Gospel: they have the measure of our foot by and by, and resolve to give us the hearing, till our tongues be torn; but till they see in us more selfe-deniall, they will never believe that we speak the truth for God's cause, but only as Parrots for fashion sake. Oh! the infinite prejudice which we ourselves (brethren) by our close cleaving to ourselves, have done to this great cause of God. And this I can say, That such of God's Ministers as have hazarded themselves most for God, and purchasing advantage for their Ministry, have obtained more room in the consciences of their hearts, than many of such as have stood out to the uttermost, and would not abate any ace of their own, for the winning of reverence to their doctrine. And yet, I would also exhort Ministers to be as instant in the teaching of this truth, as in lively exemplifying it in their practice. And rare it is to see it otherwise: that those who have found by experience, the life of this truth of selfe-deniall in themselves; can keep hot coals in their bosoms, but must needs utter themselves to their people in a serious and painful preaching of this doctrine.  
There was a Statute we know of Mortmain, 
The true Mortmain.  which was feign to be enacted since the times of superstition in this our Kingdom, to cut off the validity of such gifts as were given to the Clergy for Popish ends. This Statute should every good Minister enact in his own soul (if ever he look to do good to others) first to cut off, and make Self a Mortmain, a dead hand (for God doth so) if it shall dare to bring any gifts to God for Christ, and to count them as absolute forfeits, as if a Popish fellow should give monies and yearly gifts to a Priest to read Mass or Dirigies for the weal of his soul after his decease. And so the people, let them be exhorted also to exalt free grace, and mere Christ in the promise, not muttering that they find not that fruit of their self-denial, that they expect: but counting it their chief work to wait at the posts of grace (not as foolish pilgrims do, at the gate of the Pope's entrance, knocking with a golden hammer, till he bring them his Jubilee blessing: but with patience attending the promise, till the Lord shall stir the dead pool of their hearts, and quicken them with hope, confessing that it is mercy they may live and breathe in God's air, much more by the air of a promise: (although not yet so established in their hearts as they could desire; yet sufficient to keep them from grudging, to make them lay their hand upon their mouth, and to be dumb, 
Malac. 3.  till the Lord bring healing in his wings, and put an end to their waiting. But as for esteeming themselves for their common gifts of knowledge or zeal, to be ever the nearer to God for which thousands are in hell) abhorring it, and choosing to be the poorest doorkeeper in God's house, than the highest Pharisees in the Church, who need no righteousness of another, because they boast of their own.  
Therefore in all matters of God deny thyself, & cleave to God. God is the first cause, and therefore the true end of our being, actions, service. All Rivers run into the Sea. For us to make ourselves our own ends, were to make ourselves God, independent, and to make God an Idol. To deny ourselves is to distinguish ourselves from the ungodly, who make themselves and the creature their happiness. We look to better ourselves by lemma ourself, but indeed we destroy ourselves: Self is our disease: selfe-deniall is our cure. Whether is it better for us to yield to? but we infinitely better ourselves by denying ourselves, even an hundred fold as Christ tells us. Object. But who ever hated his own flesh? Doth not God himself persuade us by self-loving arguments? As by profit, pleasure, peace? I answer, yes, Self is a plant of Gods planting in our nature. But it is one thing to destroy an horses good mettle, another to rectify and subdue it; so it is one thing to destroy Self, and affections (with Stoics) another to regulate and direct them: Love thyself and spare not; so the Lord by his word may order thee in it, and take off thine exorbitant Self, as in the love of thy wife, seeking of learning, wealth, honour, favour, etc.  
For the better persuading of thee hereto take some motives and some means. First, for motives. Till Self be denied, thou dost in vain enterprise to be religious: thou opposest a desire of thine own against an whole body of death; for Self is overspread in all the limbs and faculties of thy body and soul, as the form is over the matter, and the Call over the inwards. Thou wilt be tried with self resistance, except the principle be first removed: Flesh will so dog thee with her askings, that thou wilt be weary with refusings. Till the soul be thus prepared, there can be nothing done: The first husband must be dead, ere thou canst marry a new; at least in the rectified intention and preparation of thy soul. The flesh of the Virgin had been a clog to the second person, except first separated and purified by the holy Ghost. Else Demas might have clavae to Paul as well as Silas; the ten spies to God as well as Caleb and joshua. But they were of two spirits. No agreement between two cross principles.  
Secondly, God will never stoop to thee, his will is not to be bowed to thine, nor ever will while the world standeth. For his will is the rule, thine the string out of tune: What should order a crooked thing, but a straight? Neither can they both stand together: take whether you will, both you cannot have; you cannot have your will and swinge in your contents of world, lust and liberties, and Christ too; no man can serve two Masters, nor drive two such trades at once, as a Fuller's and a Colliers; the one sullyes as fast as the other whitens: nay, of the two, there is more to be made of following Self alone without Christ, than Self and Christ: by the former a man may at least get himself a worldly happiness, though he lose heaven after. But by the latter, a man makes him wretched and distracted, so that he can neither enjoy the one, nor the other. Skin for skin and all that a man hath he will give for his life. The heart of a Christian is single in respect of his object, only God and his favour no mixtures with it. Either deny nature in her inordinateness or else give God over, for both cannot consent in one degree of eminency; who cares for a wavering minded man, either to make him our chapman or friend or husband? For still he seeks not us, but himself: Let no sweet morsel be kept in our palate, to cause God to be out of relish with us. Better key-cold, then lukewarm.  
Thirdly, it is equal that Christ and God be chief, because they have bought us with a price, to be theirs. We should do him great wrong who hath bought a Captive, if he should do his own work. God hath not only bought our service but ourselves. Except than we never made such a bargain with God, we must be for him, who hath so dearly bought us. To be sure, God will be revenged of us as well for not making that bargain, as for not keeping it. 2 Pet. 2. Some hypocrites are said to deny Christ who bought them. A servant is his Master's money.  
Fourthly, The soul feels a heaven in selfe-deniall. What inward content (think we) had Abraham when he had denied Isaac's life? And Moses and Paul when they could prefer God and his Church, before their salvation; to suffer afflictions with Israel, rather than to be a Prince in Pharaohs Court. Contrariwise, what an hell carrieth that man in his soul, who for base ends, denies God and conscience? Let but a man deny one base lust of revenge, wrath, and what an heavenly heart doth he carry with him to prayer.  
Fifthly, Think what an emptiness there is in thyself, thine own aims and bents of heart, and in those creatures and objects which thou judgest so sweet: Wells wanting water and cloulds without rain. As one saith of the Pagan Gods, why did men choose so many save that each one was emptiness? When the eye of Self falls down from one clear Sun, it thinks it sees three or four, but they are all but fancies. The fullest creature is but a brittle glass full of water; give it but as a crack and it is gone. If we were convinced hereof, who would seek vanity? Who would deceive himself in eating ashes, Esay 44. and hold a lie in his right hand? It is mere inconsiderateness, and want of weighing things, as he saith there of the Idolater.  
Sixtly, Either be armed strongly to deny thyself, or else thou art foiled. For Self is as the wife in the bosom. It is hard to deny a friend a neighbour, (especially if importunate, as him in the Gospel, who came by night for loaves) how much less a wife? Nay Self is yet nearer unto us then a wife: It comes always with a bribe, a gift in the hand, sweetness of lust, is as butter in a Lordly dish: This bribe unhappily prospers wheresoever it goes; except thou deal harshly with it, as he with jehorams messenger it will prevail. Stop thine ears as the Adder. In vain is the net laid for that which hath wing. Dally not with her, as Eve with the serpent, Samson with Delila. If she fell in innocency, how wilt thou stand in corruption? Peremptory folk are best in a good cause; and she is the most chaste wife, who hath the most denying behaviour.  
Seventhly, There is enough in God to make amends for denying Self. That which Self falsely promiseth, God both justly and duly promiseth and peformeth. To join any thing with God is to join a candle to the Sun, or water to the Ocean. And (as hath been said) it is the way to make us hated of God and men: of God for lack of integrity, of men for lack of wickedness. In things confused no man knows his own. To expect reward from two Masters, is to lose our labour from both. So much be said for motives.  
To add some means of getting selfe-deniall. First then, labour to make somewhat else thyself, beside thyself; else thou wilt never deny thyself: For Self cannot oppose Self, in the particular of opposition, no more than Satan can Satan. If once grace come in place and stead of Self, than all old Self, life and the comforts of it, shall go for new Self; else God and all shall go for house and land, favour of men and liberties, lusts and will of the flesh. So Paul calleth grace himself: It is not I, but sin in me; q. d. a stranger, an excrement. No matter what become of flesh, if spirit once be Self. Get this sound judgement, what deserveth to be Self, and all is well: the old house shall down, that a new may be set up.  
Secondly, be armed with sound resolution against the strong error of the world, which maintains godliness to be mere loss. True it is that persecutions follow Christianity; howbeit even with such persecutions & afflictions, 
Ma●k. 10.  a Christian shall have an hundred fold. As God can fill the soul with bitterness in abundance; so can he fill with joy and comfort, an heart which wants, 1 Cor 1. When my afflictions abounded, then did my consolations abound also. As a man may be in Paradise accursed, so in prison an happy man. Reuben what got he in defiling of Bilha? Surely shame, he lost both birthright to joseph, Kingdom to juda, and Priesthood to Levi: He was strength and excelleny, but lost all. And what got Solomon by denying himself in his petition? Both that he asked, and that which he asked not.  
Thirdly, consider what ever it be which thou seekest without God, cannot do thee any good. When God bids honour, wealth, any creature do thee good it shall, else not: They are instruments, and works only by the agent, as the saw by the hand of the mover. They comfort us only by a borrowed comfort. And so on the other side, nothing can hurt, no not Shemei, except God bid him; and when the curse is gone forth, yet it shall be both causeless and fruitless, except God send it. Those that do so Idolise the creature, yet find it oft, their snare; yea the favour of Princes, proves their snare, and so they are forced to say, If God had been chief, this or that had not been.  
Fourthly, stir up sundry graces of God in thy soul: First, knowledge; secondly, faith; thirdly, the love of God. For the first, consider God in his worth. We use to say, Let such a friend speed, he is worthy; only knowing of God and his gift will make him prized, and Self despised. See Psal. 73.20. They that know thee shall love thee. 1 Cor. 1.12.13. See the place. Secondly, faith: see that catalogue of selfe-denying Saints, who refused to enjoy pleasures in Pharaoh's Court, endured the spoiling of goods, etc. How came they by this? By faith they did it: Faith Conquers Self by the same power whereby she overcomes the world; for the world within is the chief world. See 1 Tim. 4.10. Thirdly, love: When Paul was so dissuaded from Suffering, he answers, What do you rending my heart thus? I am ready to go and to suffer loss of all for Christ: all is dung and dross to him. The love of Christ compels us; the Greek word is, hemmes us in as in a pinfold, that we can go no way out of it, 1 Cor. 13. Love is bountiful, she seeks not her own, but Christ's: she suffers all things, endures all things. And to these add, Stir up wisdom, and be able to conclude, that in denying thyself, is true safety, peace, gain: in the contrary is nothing but sorrow, repentance: if not here, yet in a season unwelcome. See Matth. 16. end: viz. when Christ shall come with his Angels. Self shall prove thy plague, thy bane, if thou yield to it, as Amnon to Tamar, there will be no end of yielding.  

2. Branch of Exhortation. Get the Spirit of grace.  The second branch of exhortation is this, Labour to get that Spirit of grace which God hath annexed to his covenant and promise, that it may not be naked and empty, but accompanied and mixed with efficacy and power in the hearts of the hearers. This Spirit opposeth Self in all the elect, and suffereth it not to make the word to go without effect, and to defeat them of their hope. It is such a spirit in the soul as taketh them off from their own spirit of Self, presents so really the good things which God hath given us, 
1 Cor. 2.  that it causes the soul willingly to relinquish all home contents, and (with Caleb Numb. 14.) to turn the greatest iron charets, Anakims and difficulties of believing, into encouragements and persuasions. I might (save for envy) compare it with the spirit of New England (not that all who go that voyage deny themselves; for among many that do, some seek themselves) but I say, to the spirit of such as go thither. For as many of them are discontent with the conditions of Old England, thinking it a burden to live here, where they cannot hire one acre of ground, but it must cost them money; but there they imagine, they may be rich the first day, and occupy as much ground as they please, and live contentfully. In a word, here they find abundance of sad affronts and discouragements, which there they hope to be rid of. Now (having in their intentions) knocked off themselves so resolved from the Old England's, their native soil, and apprehended strongly the new, 
Simil.  as their Paradise, who should speak one word unto them to praise the one, and disgrace the other, but presently their spirits rise with indignation, and conceive so much the more content in the new, by how much they hear the old commended. Oh! they will make histories of their beloved, which their heart is set upon! there is elbowroom and liberty, no enemy to hurt, no fear of prisons, suits pursuits at Law, wrongs or discouragements, no difficulties to conflict withal, in comparison of the good things which they look for: The strength of the object carries them captives, pulls down all objections, and subdues them under the authority of their own desires, and the excellent things there to be had. As for Seafaring by the eight or nine weeks together in danger, ill diet attendance, lodging and rest, want of wife, children old kindred and acquaintance, pleasures & pastimes, tush all these, shall make for their good, and make their new English shore the more welcome to them; they hope God will wean them hereby from all the superfluous liberties, sensualities and carnal affections; and as for the defects of the soil, or of money, or other contents, they will wait, seeing that nothing can be perfect at once; and when they are come thither, they will not return to the Old England which they forsook, upon any terms which can be offered them: Oh! brethren, let me speak to you without offence, shall a poor, conjectural, fading and earthly object, so possess the souls of men, that it sets them in an ecstasy, and shall not the promise of God wash and be clean, be reconciled to God, prevail much more, to ravish us and set us beyond all Self and self-love? Yes surely, when Christ, shall thrust Self out of place and become Self and all within us, and do that and infinitely more than that for us, really, which Self promiseth us deceitfully.  
But here a question may be asked, Object. What are the works of the Spirit of grace? And what means are there to compass them? I answer, Answ. 1 These that follow, which I mention shortly, and so finish this first general Exhortation.  
And lest any should ask me what I mean by the Spirit of grace? I answer the same which Zack. Chap. 10.12. means, to wit, the Spirit and effectual power of the Lord Jesus his satisfaction and intercession, whereby the Ministry of the Gospel is enabled to persuade the hearts of the elect to believe and embrace the promise of forgiveness and life, 
What this Spirit of Grace is?  This Spirit is contrary to that spirit of Self which resisteth grace: the one from heaven, pure, savoury and divine; the other from earth, carnal, sensual and devilish. The first mark of the Spirit of grace is, that it is against Self and that in sundry respects. 
Marks of it. 2.  First, Grace strives to enlarge if self to the uttermost of her graciousness: Self strives to strengthen herself by the plenteousness of Grace; waxes wanton through Grace, so content to enlarge Grace, that therewith she will enhaunse herself; and will get up by the stirrup of Grace into the seat of Christ a●d make herself checkmate with him: as an ill Steward or Bailiff to a great Lord, will seem to do him great service, and look to his grounds and cattles; but so, as himself may have a stock of cattles going upon the same grounds, so that he seeks his own and his Master's advantage both under one; he cannot beteame to promote his Masters with the loss of his own. But the true sight of Grace, throws Self out of her own possession and ends: The fullness of Grace empties the soul to the bottom. Ask thyself then; hath the view of this Grace and of the truth as it is in Jesus, emptied thee of all thy gifts, duties and religious performances? Then it is a true Spirit and destroys Self. There is no true godly Spirit, but it is the more humble, lowly and vile in its own eyes by Grace. Self gathers false courage to herself by the Grace which is offered, grows conceited, confident and full of herself; she thinks she cannot want enough of it; whereas all runs over and leaves her barren. The spirit of Grace, so shows the fullness of Grace, that it exhaustes her own fullness wholly, as those sterven Egyptians beholding josephs' store of corn, were more abased for their beggary; and the Queen of Sheba beholding the depth of Salmon's wisdom, became a fool, all her own spirit of questioning and cavilling sunk down. If thy spirit crouch and creep to Grace and be quite battered in herself, it is a good sign. As the Spirit of grace arises from glory to glory; so self falls from shame to shame, 
Jer. 14.8.  to set up Grace. what shall I say to thee, Oh thou Saviour of all flesh! surely nothing! be confounded and say, who is a God like to our God  
It is nothing but the spirit of presumption, which prides and pearks up itself; 
Mica. ult.  but the Spirit of grace quails the heart, and causes it to fall low as Naaman after did, even to snatch and catch at Grace, as one sterven for want of it. As Peter Luke 4. beholding Christ's glory, cried out, depart from me a sinful man! There is a legal whining baseness and unworthiness, aiming at this, that she might be worthier: But there is an holy sense of unworthiness, when the savour of Christ's fullness, drinks up the Spirit and leaves it empty. As when a proud boy hears a good scholar talk, his conceit of himself turns to abasement; Oh, how his comb is cut! what a fool and an idot he is in his own eyes! If the Grace ye seek doth humble ye, and not puff ye up, it is as it should be; I profess (brethren) it would make one tremble to think how little of this Spirit is stirring in the world; I see but few poor ones among us, by this plenty of the Gospel; take heed the Lord let us not blood of this pleurisy: The truth is, we do but fat people by this pasture, we bring no leanness into their souls: As if Christ served for nothing, save to make men their own Saviour's in part, and give over his own honour; it would do one's heart good to behold some few poor souls, how humble their knowledge of Christ makes them; they stand as an empty bucket by the well side: but it would cut one's heart to see how many bold, bog, & saucy ones there are instead of a few empty ones! Oh! pull pull down your peacocks feathers! If Christ be a fountain, be you a channel dried up! If he be a Magazine, be you bare walls! If he be so rich a dole, come you to it as orphans! be fatherless and motherless, 
Hos. 13.3.4.  that you may find mercy! rest not in thy law humiliation, to lose some of thy jollity only, but let fullness of grace cast out self and all to the bottom. Every one cries out, alas! What have I to be proud of? 
Note.  But humbleness stands not in confessing there is no cause of it; but in casting it out. So much for the first Branch.  
A second respect wherein Grace resists Self, is this, 
2. Ma●●e.  she subordina●es all to Grace: I say, all Self and her branches, carnal Self, hypocritical Self, mixed Self, all now are quashed, and the soul dare seek no other credit, respect, commodity, ease to herself, than the Spirit of Grace will allow her. Grace in a poor soul, is as the power of Reason is to the inferior faculties; when once the soul is infused into the Infant, this supreme one of Reason subordaines the other faculties of vegetation and sense to herself; all come under her authority and name: Look whatsoever Self hath formerly aimed at above Grace, the Spirit fetches it all under itself. As Peter's trade of fishing, and nets were vile in his eyes, when he saw the glory of Christ upon mount Thabor. Even all Self and folly comes behind the Spirit of Grace. Oh! what a blessed liberty is this, to be rid of the bondage of Self! what cause of rejoicing! Oh (brethren!) to love the Lord Jesus for himself, and all other things for his sake, what a check is it to Self? Good brethren note it, and try yourselves by it; if those contents which were unlawful, be cut off wholly, and the lawful seasoned and sweetened by Christ, if those delights which formerly were either savored for themselves or without Christ: now we cannot relish, but in and through Christ. it is some sign that Self is brought under the subjection of the Spirit of Grace. And to this may be added, which differs not much in substance) that the truth as it is in Jesus and the Spirit of Grace, is the supply and furniture of the soul in all the wants and difficulties of it, so that it need take no further thought, it takes off the soul from all those props which she formerly trusted unto, and makes a rich supply of them in Christ really. Excellent is that speech which joseph bid his brethren utter to jacob when he sent for him into Egypt: Take no thought (saith he) for your household stuff and implements which ye use; for lo, all the fullness of the land of Egypt is before you count all your furniture not worth the carrying, 
Gen. 45.20.  for ye shall find in Egypt such store of all necessaries, that you shall not repent you of the leaving of them behind. Surely if the promise of joseph were so well worth the trusting to, what is the promise of Christ worth? And if the store of Canaan were so superfluous in Egypt, what is the supply of Self worth to one that is in Christ? If this were thought of beforehand, how lieth and cheerful would the soul be in going to Zoar out of Sodom? How fare would she be from looking bacl with Lot's wife, as loath to departed from her old treasure? The heart called to Christ, hankers and hangs off, here catching up one rag of Self, there another, loath to go naked, fearing lest there should not be enough for all uses and turns in Christ; but when she hears, Take no thought for any of these, Christ shall afford all meet ease, credit, content and worldly conveniency: Oh it is well content to leave it for who so will: let them take it that know no Christ. As the lame man hearing Christ calling him, threw away his cloak and crutches, saying, If Christ will give me my limbs, I take no thought for these, either I shall need none, or have them better supplied from a fountain.  
Brethren, weigh this mark well. Self cannot digest it. All the whole sea of Christ is no content to her, except she can eike him out with somewhat of her own: she hangs in the air without a bottom, like a stone, till it be upon her centre. But Christ is a sufficient store to a poor soul in the vacuity of other things. Though there were no calf in the stall or bullock in the flock, 
Heb. 2.  yet Christ were enough. Try yourselves: you may as easily judge by this mark, as what meat your stomach stands to. If only you can be satisfied with Christ, while your ease, credit, health and welfare last, than (upon point) Christ is not these, but these are Christ. When jacob saw the charets, he had enough; if you cannot say so, when you behold the promise, all is not well: Only an insufficient Christ causeth such patching. A good new garment needs no shreds to piece it; Christ is to a poor child of God (as Elkana told discontented Hanna) more than ten sons. 
1 Sam. 1.  Till there be enough felt and tasted in Christ, who will forgo his other props? Who will flit out of his dwelling, to lie in the street? The true mother cried, let her have all the child, rather than divide it. So the soul that is guided aright, 
1 King. 3.  loathes to divide Christ; he had as leave have none. Beg of the Lord to reach you out the Lord Jesus in his full supply of all wants, and seasoning of all mercies, that your soul having this boot in beam, may be indifferent for other things, as knowing they shall either not be needed, or else cast in.  
The third branch of the Spirit of grace in opposing Self, is, the subduing and subjecting of the soul with equalness and contentedness of mind to all those terms and conditions upon which grace may be obtained; 
The third Mark. It subjects the soul to Christ, upon his own terms and conditions.  refusing no difficulties, neither use of means, nor forsaking her old contents, but thinking grace a rich pennyworth, whatsoever she cost. There is a baseness and closeness in Self, whereby she causeth the soul to shrug at the conditions of Grace, as wearisome and costly: this humour the Spirit of Grace removes & causes such a cheerful willingness in the soul to stoop to any terms of Gods imposing, that she thinks herself well, if she may so speed. When a man lies sick of a disease without danger of death, he will send his state to the Physician, and give him a slight fee, but he is loath to charge himself deeply for the matter: but if sickness increase, and danger of life appear, than the desire after health, and the fear of danger concurring, make him devour all charges, than he will have the Physician come to him, and give him any recompense, being glad of health upon any conditions. So it is here. Coy and queasy Self, that feels no danger, and reaches at Grace as a good thing in general, can beteame no great pains, nor deny herself any wont liberty, nor submit to any great abasement of herself for the matter; if it come easily, she is content. But if once the Spirit of Grace show her the danger of foregoing it, of delaying to get if, of an indifferent, remiss heart, lazy, carnal, and willing to go to heaven with all her will and liberties; if once she present the necessity of it, and the true sense of utter perishing without it, lo then, the case is altered, 
John 10.10.  then (as Peter on the sudden would have Christ wash him throughout) so she grows resolute to bear down all self, let's, dissuasives, fears, losses, discredit; then (so she may have Grace) she will have it any way; let all go she cares not, so she may enjoy that precious thing she loveth: she tramples upon her pride, ease and all that hangeth on as a clog without, or as a let within, glad, if with the forfeit of all, she can purchase it. 
Heb. 12.1.  Mark this (good brethren) let the Spirit of Grace prevail a little, and it is strange how it subdues that loathness of Self to yield, the rebellion and fierceness of the Spirit! Oh! it causes the Lion and Lamb to feed together, it tames the soul and carries it captive, bound hands and feet, content to abase itself to the lowest and poorest terms, to be taught and directed in the way of God, by the most despised instruments, which before she disdained to learn of. Curiosity now, and choice of Preachers, and accepting of the Grace of our Lord Jesus, in respect of persons, is base and unsavoury. Now she sees Grace is only in the hand of God to give or restrain, now it is a dainty commodity indeed, and bears prick and prize in the soul; any thing will be given for it, if God will now sell it her, let him but ask and have, and whatsoever before was in high esteem, shall now be vile, and as dung unto it! Oh! (beloved) try yourselves also by this mark, and if ye find the least dram of this geason work of the Spirit in you, damp it not nor quench it, lest Self return and set such a deep price upon it, that perhaps ye will never recover it again. If a spirit of frequent and unwearied hearing, travel, conference, meditation, questioning, consulting with such as can resolve us, a spirit of wisdom to devour sinful bashfulness and modesty, and coins in revealing our doubts, be given unto us: if we feel an heart in us loathing that lither, listlesse, dead spirit which was wont to withdraw us, beware we lose it not, nourish it, and although all the world should mock us, and our own base spirit should tell us we shall be noted for our labour, let us make never the less of it, nor be discouraged.  
Fourthly, 
4. Mark. Spirit of Grace resists those special pangs of self, in every soul.  the Spirit of Grace resists those particular and personal pangs of Self & self-love, which the soul especially is distempered with: Self is a stock of many branches, even original antipathy to Christ and Grace at every rate; but some appear in one, some in another: as in the body some humours settle within the entrails, others break out into sores and swell. So here: In some there appears a base lither heart, in some a spirit of the world, lusting to rake and scrape, in others subtlety and hollowness to colour over their own corruption, in some a barren deadness of heart, in others secret pride and resting in their gifts, in some self-conceit of their own way, in others revenge, pettishness, 
2 Cor. 10.4.  frowardness. Some incline to the right hand of selfe-confidence and content in their own hopes: others to the left hand of fear and slavery. Now the Spirit of Grace, 
In some stronger, in in some weaker.  is as fire, devouring that corruption which is next hand, and searching out the peculiar distemper of the Spirit which bears most sway against Grace and Christ: It descants not about other men's lets and maladies, but looks at her own in special, saying, I doubt not but others find their own home and bosom hindrances, let me see to mine own, for other men's shall not hurt me. I feel a very stout heart loath to take a reproof, blustering at any that should tax me! what? Do they know what I am, my parts! or thus, I feel a very froward spirit, God himself must not cross and unsettle me, lest I fly in his face! or thus, I feel a stiff heart of Self, loath to do good, to sympathise the necessities of others, (so I may far well myself) by visiting, by advising, admonishing, instructing them. I say each one hath his peculiar ails and humours, which take off the edge of grace in him, and all because there is not that meekness, tenderness and brokenness of spirit, there wants the power of Christ to bear down such distempers: But the Spirit of Grace encounters every special disease, discovers to every man his own, abandons that spirit which reigns in an hypocrite, who can make a pretty shift, till his own baseness be found out, but then he buskells and taketh on like a mad man. Not so here: For the Spirit of the Lord Jesus is a Spirit of sagacity and search, never linen till it can follow herself by the scent and footings, to her very den, and there strives to drive her out of her hold by violence.  
For why? It presents to the soul the safety and happiness of selfe-discovery, 
This mark cleared.  and the infinite danger of the contrary; causeth it to delight in the convincing of her conscience, and to be loath to foster in herself any such mischief, as might destroy her own hopes. She sees how hypocrites do exchange Self with Self, but purge it not out wholly; desires to resign up her chief fort and freehold to the Spirit of Grace without tergiversation or shifting. And so, she cries out hearty to the Spirit of Grace, Lord how long shall this close enemy of mine maintain herself against thine authority, and try masteries with thy Spirit? Hast thou not yet a further strength to cast down this bulwark? Oh! if thou shalt cast out this defilement to the bottom, so, as I may feel a sweetness in thee to supply and equal it, how sweet a mercy shall I count it?  
Beloved, search yourselves by this. Can you say of all these dregs of Self, Oh, that I might be rid of them at once! Oh, when shall that happy day come! When shall I feel the Spirit of Grace thus working to put all out of question! that which is the bane of the false heart, is the chief joy of a sound one! when shall I feel my soul as sensibly sustained by the Word, as ever I have been by Self? Oh! if now the hour were come, that all the unclean pleasures I have taken in my own bottom and selfe-ends, were quashed, how should I rejoice! And yet I know well what I must forgo, even that which hath been my meat and drink and pastime: but I speak advisedly and in cool blood, I should be glad of it, and hazard all, and I know they should be as dross to me! if thou canst truly profess this, thine estate is comfortable.  
And hereto I may add this, as a fifth mark, that the Spirit of Grace settles and compounds all those objections and cavils whereby Self labours to rivet herself in the soul; she passes sentence against Self, 
5. Mark. It answers all objections of Self.  and when Self hath spent herself in all she can say to hold the soul in her chains, yet the Spirit of Grace is stronger for Grace, than Self for corruption. Notwithstanding all her ease, loathness to part, advantage to the flesh, difficulty of believing, pretences and colours, yet so it is, Grace will bear the sway and persuades the soul to cast her out. She is as those men of Juda, whose words were stronger for David, 
2 Sam. 19 43.  than the words of the men of Israel. So that let Self dispute what she can against mercy, yet mercy is that which at last the poor soul must betake herself to, sooner or later; and better at first, while the heart is tender and willing to take pains, then at last, when she is sapped and soaked in Self. Grace is the thing she aims at, and although she have had many turnagaines and discouragements, yet till she rests there, and sets down her stafe upon the promise, she shall have no rest or peace in her spirit, and therefore, bearing down all difficulties, cavils and pulbacks, she resolves upon Grace and the freedom of mercy: This cannot an hypocrite reach unto: for, either he is resolved to be as he is, or else proceeds on in a continual staggering: If the former, than he is hardened, and will be as he is, if he be in an error, he will live and die in it, he will not change his estate for any man's, he desires to be in no better case than he is. If the latter, than he is always devising of one shift or other to delude his own conscience when it checks him for unsoundness, making it his trade, to daub it with untempered mortar. Contrary to both, the Spirit of Grace causes the soul to be informed of her own danger, to be content to hear of the hardest, to amend any errors which have misled her, though with much pain, searing or lancing, medicines or plasters, she is willing to undergo any hardship for a cure, and will refuse nothing, so she may be rid of an unsafe condition: and although she knows this devil will not out without foaming and raging and much opposition, yet she doth as the husbandman doth, 
Eccles. 11 4.  who knows if he should observe wind and rain, he should neither sow nor reap: So the Spirit of Grace waits not while the coast be clear and all objections of Self be answered (for she holds her own and will not be answered) but breaks through the host of all cavils, to come to the bare promise, and when she cannot untie each knot by picking it, she takes her sword and cuts them in two at once, that the soul may be at liberty. 
Zachar. 5.11.  And (as the Prophet speaks of carrying the Ephah into the land of Shinar) so doth the Spirit of Grace carry this resistance of Self fare away from the soul, whence it may never return any more to pester her in the main point of resolving to cast herself nakedly upon Grace and Christ.  
Sixtly, Grace opposes Self, by setting Self against Self, 
6. Mark. It sets Self against Self.  and thereby wearing her in her own way, that she may forsake it and take a better. Hence it comes to pass, that when the soul hath long traded with her own affections, devotions and duties, satisfying herself with the warmth of her own feathers, the Lord sets another Self against them, that is, suffers some moral distempers to rise up in them, as peevishness, wand'ring after fond & frothy vanities, an inconstancy of spirit to unsettle them, contenting themselves with the creature, any shred of it, eating and drinking, paddling in the world or about carnal objects which formerly they despised: and why these? Surely that they might be gastered by the worse from the better, and being beaten from Self in both kinds, might resolve to fasten upon that which might bottom them upon Christ. I have observed it in sundry, even of tender and good affections, that through fear and weakness could not be persuaded to cast themselves upon the only free and unchangeable truth of the promise, there to settle and to rest in Christ's bosom without struggle or distempers of their own base distrust; therefore the Lord hath suffered them to be exceedingly disguised and burdensome to themselves by the contrary qualities of sloth, ease, wearisomeness, deadness, formality, wrath and other base evils. Their former love of the word hath turned to indifferency whether they hear or no; their painful hear, meditating with some life and savour, praying with devout hearts and fervency, with like care and jealousy in their other course, hath wanzed and waxed wearisome; and those evils which I named, have come in their room; and when they have felt these pricks in their flesh to buffet them: Oh! how sad and unsettled have they been? As a bone out of joint, fit for nothing? Yea, how sullen with God, quarrelling, as if they never had any good wrought in them, and sometimes ready to give over all in a tech and mood: Why, (I pray you) doth the Lord leave such painful souls to such disguisements? Hath he delight to cross them, to break the bruised reed, or to quench the smoking flax? No doubtless. Try yourselves (good brethren) whether or no this hath been your condition? And if it have, know that the Lord is just to deal thus with you (although ye have not perhaps provoked him by an ill conscience, by running to evil or wilful rejecting of the means) even because you still rest upon your own bottoms, and ascribe to your duties and affections: he would pull ye off from these, and draw you to set your souls upon better objects.  
I know what objection you will make by and by: That you have also (as much as in you hath lain) strove against all resting in any affections of your own, Object. laboured to deny yourselves, and to settle upon the promise: Answ. But I demand why then have you not obtained a bottom to rest upon? You will secretly mutter and say, the Lord hath not been pleased to let out any saving and effectual goodness out of his promise, to prevent you in your endeavours, and to sweeten you with the comfort of his Grace, that so your labours might not be in vain? Doth he not let out such sweetness as ye would? Where then is the fault? Can you lay the fault upon God? Or think you that the error lies within your own bosom? What way hath God (I pray you) save the way of his promise, inseparably attended by his Spirit, to let in and convey himself into the souls of his poor servants? Surely if you have closed with his promise for the assistance of the Spirit, to convey his good things upon your souls; then may and ought you to wait his leisure for the answering of your doubtful hearts; and the Lord will not be wanting to give you now and then such handsells of mercy, as are meet to stay you, and to assure you of better measures afterward. But say the truth: is there not within you a secret loathness to give up your own bottom, hopes and hold, to the mere freedom of eternal mercy? Or have you not kept a false measure within you, that is, to mix yourselves with mercy, being loath to deny yourselves, your feelings, zeal, labours and devotions? Have you cast these out, and come under the power and authority of the Word? I fear there is such a pad in the straw; If there be not, it is some sin against conscience which hath wasted you, which must be abhorred: but if it be as I have said, alas! poor souls, then wonder not that God hath crossed you: for it is for good, even to fasten you to himself, and above all means, to acquaint you with his own power, who in the midst of these distempers of yours can forgive you, can embrace you with mercy, and find in his heart to love you: (even then when perhaps you could by't your tongues because you are so bad:) and this, if you can believe it, will carry meat in the mouth, when all your own mixtures must vanish. Try yourselves by this mark, whether the Spirit of Grace have so wildred you in the best and most pleasing ways of your own, 
Esay 26.  till he have driven you into your chambers to hid yourselves there under the secret of the Almighty, under that free, infinite, full covert of the promise, till the evil be overpast. Tell me (brethren) when you can feed and revive your spirits at this feast, and warm yourselves at this fire, is it not high holiday with you? Find you not a difference between this and your own sparks? Be content then, resign up your souls to this work, and say, the Lord hath done you no wrong to wean you from your own breasts, that you might suck at his promises.  
Seventhly and lastly, the Spirit of Grace opposeth Self in all her errors and subtleties. For the former, Self is a great blinder of the eyes and causes the soul to sleep in a whole skin: she doth so baffle herself, with her own shows and forwardness, that she doubts not, but her estate is good. She saith with jehu, 
2 Kings 9  Come and see the zeal which I have for the Lord of Hosts. But the Spirit of Grace is a Spirit of discerning between error and truth, it separates between the precious and the vile, gives clearness to the eyes of the simple, 
Psal. 19  causing them to judge according to the grounds of the word, which cannot deceive, & to distrust, her own conjectural and slight bottoms. Truth is able to approve both herself and her contrary: whereas error can comprehend neither truth nor her own vanity. And secondly, she discovers those subtleties of Self. It were endless to mention them: by a few judge of the rest. Sometime she is so sly, that when her affections and duties forsake her, she can recover herself by her whinings, complaints and mutterings against herself; as if she mourned because she attains no better fruit of her labours. Sometimes she will pretend that she desires grace really, and is willing to be searched, and that she knows not that evil which she would not gladly be rid of, that she might attain it. But yet she deceives herself with dead wishes, and will not ensue those means closely which tend thereto, nor profit by the experience of her own baseness; but her experience leaves her dead in the nest, as it found her, and she will not endure the trial, nor set one foot forward to remove the stumbling-blocke of her iniquity from before her, 
Ezek. 14.  and her Idols from between her breast: Therein she is as she was. Again a third subtlety is, that she will spare her own lazy skin, and cut herself off from those more convincing ordinances and more pertinent and seasonable means for her own good, by putting herself upon such as are lawful and good in their kind; as to avoid close attendance to reading of the word, by singing of a Psalm; also prayer by reading a Chapter; instead of secret and private prayer, she will choose to pray with others, or in family, or upon a book; instead of extraordinary duties, she will content herself with her ordinary hours; and all to show, that she is glad to put off the Lord and save herself harmless with as small a pittance and as poor measures of spirit and courage as may be. And commonly when Self pitches upon her course, this is her property, she is lose with God in the best means.  
Again, she will so contrive her matters, that for the shifting of some close duty of worship, as meditation, searching her corruptions, repenting after falls, or renewing covenant: she will always find some occurrent or other, duty of calling, conversing with others needlessly, or by some work of mercy and duty of the second Table, or any other feigned pretence, to rid herself of that which would stick to her spirit, and discover her lose grounds. Sometime (which I would have marked) when she is so hunted, that she cannot shelter herself, and is pressed to leave all for a promise; she will turn presumptuous, and profess that she hath cast herself upon that also, and thereby hath put an end to all her former distempers, purposing to cast about and fling out no more, but settle herself upon the truth of God: But alas! this her feigned cleaving to the word, is nothing else, save a dead reliance; perhaps she quashes her former fears and doubts: But how? Surely by a lazy and slothful pretence of believing, that she might be free from any callings upon, reproofs or pains taking, and delude herself with ease: for why? Come to the trial of her confidence, alas! it is without savour, peace, contentation or joy of heart, sapless, barren and venturous: dissembling a selfe-deniall and calmness of heart, but indeed a lethargy of the spirit willing to deceive herself. No true desire to honour God in the fruit of a sound course, or to purge out old distempers can appear. I say, all the subtle and sly tricks of self-delusion the Spirit of Grace pierceth into and purgeth the soul of: for, look what I have said of a few, might be said of all the rest: Although I deny not, but many a poor soul hath some secret shreds of Self lying hid and unknown; yet I say the nature of the Spirit is to discover them, if the soul be not wanting thereto. And this be said touching the former general head of the Spirits opposing Self.  

Second general. How the Spirit of grace that it serves wholly for Grace. In three things. 1. In discovering the mystery of it.  Now for the second general; a second mark of the Spirit of Grace is, That it serves wholly for Grace: And that both in the discovery of Grace, in the effects of that discovery, and the end of it. For the first of these. The Spirit of Grace is all for Grace, in the discovery of the mystery of it, the ampleness, largeness, height, depth and length of it to the poor soul, that it may appear in all the excellency and fullness, freedom, bounty, unchangeableness and well be teamingnesse thereof; that no corner of it may lie hidden from the heart of a sinner, so fare as may further him in the bottoming of the soul in mercy. This is a singular and peculiar act of the Spirit, tending to this end, that the soul may not stagger about the sufficiency of Grace which God offers unto her; but may behold the power of the Priesthood of Christ, once offering up himself as a complete and spotless sacrifice and satisfaction for the sins of the elect, needing no more to be offered; able to procure from the Father endless well pleasedness and acceptance, also a free offer of reconciliation, and to create in the soul alone and of itself, (without any antecedent free will, liking and cooperating of Self) a most sufficient clearing of conscience from guilt and fear, yesterday, 
Heb. 10.3. Heb. 13.8.  to day and for ever. This cannot sink into the heart of an hypocrite; he cannot be persuaded that there is enough in the Lord Jesus alone, to discharge him in the Court of heaven; the offer and promise are empty notions with him, to sway all his strength upon; neither dare he rest thereupon with peace without a further addition of his own feelings. But the Spirit of Grace grounds the poor soul in this, as the main work of all, that so all the building may subsist thereon; and makes sure retreat and refuge for her in the midst of her distress, that her foundation may not be shaken. I wish that the method of that Epistle to the Hebrews, especially in the 7.8.9.10. Chap. might well be observed to the understanding of this act of the Spirit.  
Secondly, the Spirit of Grace doth not only offer such a light to the soul, but lets it in by her own working into her, setting the soul on work, to concur with his revealing light, and showing it both that the Lord will confer no less than all this Sufficiency upon a needing soul, and therefore she may (without presumption) take and partake them from his hand: It showeth her that it is the endless & matchless Grace of God, that he can find in his heart to pardon her, yea to cast love upon her, not only when she seems zealous and affectionate (for Self can make her believe that) but even when she is basest in her own eyes, and under the conscience of her guilt; when she is in her blood, when her original loathsomeness & her actual wickedness of thoughts, of words, of wrath, hypocrisy and the like, do lie as a burden upon her, yet then, even then (mark what I say) he hath love in a corner of his heart, for such an one; (such as he will have herself confess to be) causeless on her part, yea such, as (if he had no more aim at being known to be loving, then to love for any amiable thing in the object) he would never show to any. Nay more, lest the Spirit of Grace should leave any thing behind him, he doth offer to create the gift of faith in the soul, 
Esay 5●. 19.  to clasp upon this gift of mercy; and includes this gift in the offer, as knowing that it were in vain to offer the one, without working the other. And hereby he causeth the soul to lay hold upon his strength and ablity to save, (as having received a ransom sufficient:) which is no other, saving the writing of his covenant in the fleshy tables of her heart, 
Esay 27 4.5.  prepared by himself for the nonce.  
And moreover, that all this he hath done of his own free will and motion, without any former principle acting him to intent it, or concurring with him to create it: I say, he hath done it of himself, as judging it meet for himself to do (whatsoever we be) and for the glory of his Name: No entreaty of men or Angels, no difficult terms of persuasion caused it: but it flowed naturally from him, as most honourable to his Majesty to do.  
Fifthly, the Spirit of Grace stays not here, but proceeds to accommodate the soul to embrace this power of God: for to what end should the Lord be willing to do it in her & for her, except she also felt suitable inclinations wrought in her soul towards it: And therefore he moves her, sadly to digest this grace offered, to count it no light nor strange thing; no nor yet beyond the soul's apprehension; but as on the one side he causeth it to be most weighty, precious, and to be highly valued: so, on the other side he makes it familiar, sweet, clear and evident: not a thing above the clouds, nor under the earth, fare fetched, but near the soul, put into her bosom, 
Rom. 10.  belonging to her, not to be rejected, or thrust away from her, except she will perish. These, together with the infinite benefit of receiving it, and the endless loss in foregoing it (as being the only remedy) do marvellously establish the thoughts upon it, and ravish the affections with it, so that lays a most sad charge upon the poor soul (upon pain of forfeiting her peace for ever) not to pass it by slightly, deadly, and formally; but to view and meditate of it savourly, deep y, unweariedly, with admiration, till by this mirror of beholding the Lord with open face, she be transformed to the gloriousness of this grac●, and carried, 
2 Cor. 3. end.  yea left in the stream thereof by the Spirit of the Lord. This for the first of the three particulars.  
The second, is the effect of this presenting work of the Spirit. And that is union: 
The second work the effect hereof, viz. Union.  Whereby the Spirit of Grace shows the soul into what a condition she is translated by faith in the promise. That is, she is made one with the Lord Jesus thereby, and really partaker of all his good things, true peace, contentment in blessings, crosses, all conditions, freedom from all former garboils, fears, enemies, joy in God and his salvation, never to be divorced from him any more. This causes the soul to shake off that wearisomeness of Self, never settled; that bottomelessenesse, never grounded; that inconstancy and vanity, never at rest: and why? Because it had no real good to fasten upon, and to determine those restless desires of hearts: But now, the Lord Jesus himself both in his present grace and hope of glory to come, runues in her stream, or rather turns hers into his: so that look what Self was to her before, emptily and barrenly: now Christ is in her stead. Christ is the Self of the soul; he is all in all to her, acts her, comforts her, stays her, quickens her, guides, upholds her in all straits and troubles. As Self was a body of death in her before, easily besetting her; so is Christ now a very real being of Truth and Grace, a very life of being and welfare unto her. Now the soul is willing to shake off Self, because she hath a better thing in possession; which frees her from the old yrkesomenesse, vanity, bondage and unsubsistence, which before she was disquieted with. Oh! it is a wonderful privilege to a poor soul, that whereas before it was tedious to her to muse of the promise, to deny her own hopes, flashes and pangs, to cleave to the bottom of another out of herself: now all these are become sweet unto her, because Christ is now instead of Self unto her, even all in all. Before it was a violent work to apply the soul to meditation; for she was out of the element of Grace; but now she counts it familiar work, because the presence of Christ hath made it so: a mercy more worth, than all the world beside, when she considers duly of it. Before she was haled as a Bear to the stake, to the word, to the sacraments, to other ordinances, duties: now she hath fellowship with them as her own, even as she is Christ's: before she knew not what to make of herself, her affections, her desires; but now she is able to discern what God hath done for her and her affections, mournings and duties, stand not up in the room of Christ, but flow from him safely, and return to him, as the waters to the sea, whence they came. Oh! what odds is there between the dead life of Self, moving the soul heavily, as Pharaohs chariot wanting their wheels; and the living life of Christ, always affording some warmth, vigour, breath and motion to the soul, and assuring her that is not from herself, but from a principle without, which will not fail her: Oh! this second Adam's quickening spirit, is as far above that dead principle of Self, as a living creature is above an Image.  
Thirdly, the Spirit of Grace draws the soul to the end of Grace! 
The third is the end.  to behold the purpose of God in declaring the riches of that mercy, by which he saved a sinner: that he might purchase more glory to himself, then good to the soul. Of this I spoke before by another occasion: only note this, that the Spirit carries Self out of the soul hereby. For when the soul is ravished with the view of those excellencies of God manifested by redemption, she loseth herself as in a stream, as being ashamed to think that she should so basely struggle for that, by her own strength, which only the Spirit of the promise can conduct her unto, for the ends of the promise, serving to make the Lord admirable in his Saints: Oh! how is the soul ashamed, yea confounded for her own folly, that she should go about the fathoming of so bottomless depth, with her own bucket! I conclude these three branches with renewing my exhortation: Try yourselves by these, whether the Spirit of Grace be in you or no; for if it be, it hath the promise of a full bottom to establish the soul upon, it hath brought realness of comfort and peace into it, and it hath carried it into the sea of the riches of grace, so that it can make songs of the Lords deliverance, with more admiration, then if the inheritance of a Prince had befallen it. I cannot insist now any longer. So much for the second mark, that the Spirit of Grace is for Grace.  
To make an end, a third and last mark of the Spirit of Grace is, 
The third mark is, The calm proceeding of this Spirit of Grace.  that it goeth forward calmly and softly in her pursuit of the promise, without any carnal striving and violence of Self, much less fretting and distemper of spirit upon God's delays. She teaches the soul to wait upon the Lord and hearken what he would say to his Saints, for he will speak peace to them, that they may not return to folly, their old selfe-staggering, unsettledness or bondage: The Spirit of Grace is much like the Temple of Solomon; it loves not to hear the din of Self to disquiet it, 
Psal. 85.8.  as hammers and tools might not be used in the building of the other. 
1 King. 6.7.  While he is at work, he cannot endure Self to disturb him: he will raise up the frame himself, we must only say, Grace, grace unto it, but he will both lay the foundation and corner stone, 
Zach. 4.7.  and set the building upon it, and it shall prosper in his hands. Suffer we ourselves orderly, and by degrees to be led from step to step, without turning off on the right hand or the left, meekly and patiently attending his leisure in our innocency; and use of means; and foist not any secret weights of our own into the balance, as if the Lord were not alone able to perfect his own work: only let there be no stops in our own spirits, to set bacl or quench this Spirit of Grace, under the pretence of our quiet and patiented waiting: 
1 Thes. 5.  A point which no hypocrite can discern. If he be bidden to rest, he leaves his diligence, and waxes idle; whereas true stri●● and true rest go together; and a poor soul so rests from his self striving, that yet he continues his selfe-denying diligence in the use o● means: 
Esay 30.  Try yourselves also in this; but I remember I have touched ●o● part before, when I spoke of the violence of Self. This shall therefore suffice to have spoken touching the marks of this Spirit of Grace, and the several branches thereof.  
Now in a word, for the other piece of the question, how this Spirit of Grace may be attained? 
Quest 2. H●w this Spirit of grace may be attained.  I answer briefly, First, be earnest in prayer to God for it (for the Spirit of Grace and supplication are joined together, Zach. 12.10. That both the Lord would cast down this strong castle of Self, and raise up the strong fort of his own salvation upon the ruins Answ 1 thereof: join with prayer, meditation, be much in the use of all other powerful ordinances of God, (fasting especially) the true Samson to Answ 2 cast down the house over the head of self and unbelief: And observe seriously Answ 3 the graces of others, (such as have shot this gulf, and have had the Answ 4 experience of Christ in them:) Again seek not to please our flesh, (as it is said David would never cross Adonija from his youth, and that made him such a good one) but abridge ourselves of our wills even in some lawful liberties, 
1 King. 1.6.  and abstain from many things which others permit to themselves: diet ourselves daily as those which run for a prize; and that may somewhat inure us to deny ourselves in this great work of Answ 5 Grace. 
1 Cor. 9.25.  Tie ourselves closely to the duties of our places and callings, and be not too indulgent to our backs, bellies, companies, travels, and the like sensual recreations and contentments: many men affect such a breathe in the uttermost of their liberties and jollity, that their very garb bewrays them to be men who savour not much of denying themselves: go to the Lord often with this thorn in thy heel, and bemoan thy pain unto him, 
2 Cor. 12.6.  till he ease thee! as Paul did, and ceased not, till the Answ 6 spirit was sufficient for him: Beseech the Lord not to leave thee to thine own findings, but to take thee into his own patronage, maintaining thee at his cost and charge: It is said that jeconia (long after his obedience to the Prophet jeremy, 
Jerem. 52.31.  to yield up himself to the King of Babel) was so honoured by God, as to become of a vassal and captive, a favourite, and to be nourished from the Kings own dish, to have a portion of meat from him daily: meditation of the Pearl, Matth. 13.44. caused the Merchant to sell all and buy it. How doth Paul Phil. 3. heat his heart with the Lord Jesus, till he cast out himself as dung? D●vid Psal. 73. recovers himself out of his temptation of distrust and impatience by meditation, and then breaks out, Whom have I in heaven but thee! 
Luke 2.51.  Marry bred Christ in her soul, by pondering the message of the Angel against her fear and doubting. Nothing a greater nourisher of Self than unacqaintance and slothful neglect of the promise.  
Again, behold the practice of the Saints, both in Scripture and experience, both living and dying, 
Heb. 13.7.  how they have moulded their souls into the truth of God, and have been content to hazard their own salvation, thereupon saying, if I perish, I perish: Let also (as I touched before) the afflictions Answ 8 of God, whether in our bodies or souls, break us off from our wild olive stock, and implant us into the natural and sweet olive: Say, Lord it is a sweet mercy not to live to myself, (though it cost me dear to learn this discipline) but to be at thine allowance. As an idle wench chooseth to live basely and idly at her own hand, rather than under a Mistress: so would Self do, if God did not overrule the soul: But when she is corrected and instructed, than she smites upon her thigh and repenteth. Lastly, Answ 9 be not too eager in pursuit of our worldly affairs, but quietly let us set our boat upon our stream of providence, to cross ourselves in our carnal appetites, and though God cross us not, yet deny we ourselves, inuring our hearts to mercy & compassion, to such as are in necessity, bodily or spiritual: Let not Papists (the chief favourites of Self) condemn us Protestants in this kind; fare it be it from us to foster a spirit of envy, which lusteth in us after uncharitableness, indignation, morosity, austerity, censoriousness, anger, revenge, suspicions, contentions, 
Jam. 4.4.  discontents, either with men, or with providence and Gods administrations, that please us not: for these moral distempers will defile us spiritually, if we be not ware of it. Seek not honour, repute, respect and acknowledgement from men, let God alone with these, 
Joh. 5.44.  and let us not for such base scurf (yet highly set by in the world) destroy the work of God. Oh! beloved, consider what I have said of this weighty argument, and the Lord give us understanding in all things! for mine own part, I have cause to mourn, that notwithstanding all I have spoken, I have so small hope to prevail with men, because I go against their edge, and speak riddles, to men of another metal! What are we but signs and spectacles to men and devils in preaching these doctrines? What serve we for, save to harden their hearts? For they will fulfil the doctrine, and Self is like to quash their hopes when all is done! The Lord prevent it in you for his mercy's sake. And so much also shall suffice for this whole use of exhortation, to them that seek conversion.  
Now concerning the latter branch of Exhortation, 
2. Branch of Exhortation. God's people must practise selfe-deniall in their conversation.  to them who (through mercy) are converted already: Let me urge this upon them, so much the rather to deny all for Christ and his name; by how much they have already obtained favour to count all as dross in respect of pardon and reconciliation: If in the former respect that of our Saviour be true, how much more in the latter; He that will be my Disciple must deny all, (if the case so require) take up his cross and follow me: And the truth is, such are the times we now live in, that I am (in a manner) forced to add this point of use to the former. For, you must know, the former is secret from the view of men (though one day it shall be known to men and Angels) so that we should do men a world of wrong, if we should judge them to be other then selfe-denyers and believers. 
Matth. 16. end.  But indeed, there is another selfe-deniall a consequent upon faith and that is an outward renouncing of ourselves, and selling ourselves out of all our profits, pleasures, ease and liberties for the name, the truth of doctrine, the profession of Christ in power; That rather than we would betray these to the enemies thereof, neither liberties nor lives should be dear to us: Now herein what do men? Alas! they show that either they never knew what it meant to cast out Self, to receive Christ, or else they have found a narrow distinction between bark and tree, to save themselves harmless: viz. That although they deny themselves inwardly for him never so, yet they have a dispensation, so that outwardly they will not lose a dram of wealth, credit, maintenance, ease, love of wife, child, will or appetite for his sake. And at this plat the world of our professors now fall off: 
Causes.  They love Christ with their hearts, but they will not lose one straw for him: Alas! what wonder that it is so with them? For why? 
Why most men so little deny themselves for Christ?  To deny a man's self for Christ, requires a better bottom than they have any: The Lord Jesus never denied himself to the death for the redemption of their souls, never gave himself as a price to wrath for their pardon and peace: The Apostle Rom. tells us, Doubtless for a good man one would be content to die: Christ hath not been a good Christ to them, for if he had, they would deny themselves to the death for him. They are upon their own bottom still: their own ease, will, health, pleasures, life and liberties are too dear to them; they love them as preciously, as a zealous Christian loves Christ; therefore they will part with nothing for him. If Christ were their Selfe, their inner man, their joy and content, they would cleave to him as their natural and beloved object; The truth hath not made them free; for if it had, they would forsake all for it, and buy it whatsoever it cost them, but not sell it, whatsoever they might have for it.  
Besides, they know not what spirit they are of; while peace lasteth, and the Gospel runs in the stream of their liberties, gifts, services, commodities, and advantages, who but they? An humble and zealous Christian would almost tremble to hear their protestations, their engagements for God and truth, the cause of Christ and Religion; who but they in their fastings and prayers, deep detestation of the sins of the times, and mourning for the sorrows of such as suffer? But let the wind turn to another coast, so that they see the enemies of truth lay hard to their free hold, and they must either sadly suffer indeed for that they have professed, or else bewray themselves to be hypocrites: Then they show upon what hinges their door hangs and turns, even upon Self and self-love: Then they wax stiff for themselves, than they cleave to the creature, their ease and welfares, their liberties and worldly contents. Why this? Alas! They understood not their ow● spirit, and therefore it laid them in the suds ere they were ware. Now their great declaiming against the sins of timeservers, and self-loving hypocrites, is turned to apologise for their inconstancy, self-love and ends of their own: Moreover, another cause is, they sought not Christ simply and honestly for himself, but for somewhat which might be gotten from him, to serve their own turn by his means: They know not how to lick themselves whole upon the Lord Jesus for any thing they lose for him; and therefore they are loath to venture any more, than they must quite make forfeit of. If they knew whom to trust for amends, or could believe that hundred fold requital for God and his Gospel, which is promised to all that lose any thing for him; Oh! it would lithe their hearts exceedingly to suffer any thing for him! To conclude, they consider not what a poor bargain they make of it, when they sell the honour and glory of the Lord Jesus, for the redeeming of a poor transitory content here below: they consider not that they fish with a golden hook for minims; if they lose their hook upon a shrag of trial and temptation, they can never make amends again for it, by all they catch, though the fish were fairer. Conscience is no commodity to weigh in the balance against ease, and carnal profits and pleasures: as Elisha asked Gehazi, Is this a season to purchase olives and vineyards, and manservants or maid-servants? They consider not what poor and silly figleaves they sow together to cover their nakedness, when they pretend a necessity of serving God their own way, (that way which will hold best agreement with their own ends) to shun serving him his way of suffering, which contradicts their self-love. In all these respects and in many more, let us not wonder at the woeful declension of these revolting times, which leave the Lord Jesus himself to sink or swim. Nay further, let us not be offended overmuch at such as at their first entry and onset upon Religion, seemed so zealous as to challenge all enemies of Christ, and began to suffer for him: But having born the brunt a while, and felt the trial too hot and too heavy for them, have with more shame and reproach revolted from him, than ever they began to suffer with honour and commendation.  
And since it fareth thus, let all whom it concerneth, 
Counsels to help this. Exhortation.  to approve their faith and fidelity to the Lord Jesus (as it doth concern all who will not prove hypocrites) now in these woeful days, strive for the holding up and preserving the entire honour and esteem of Christ & his Grace, his truth, profession and Gospel, both in their own souls with sincerity, and before men without shame or cowardice. Consider (poor soul) by whose strength thou standest: do not look too wisely upon next hand examples of staggerers and timeservers, though perhaps thou hast admired them for their zeal and gifts: know them by their fruits; stagger not at their revolts: But look to Jesus the author and finisher of thy faith, 
Heb. 12.2.  who for the hope set before him, and the love to thy soul and salvation, despised the shame, and endured the cross: Behold (if examples do so much affect thee) the patterns of those faithful ones, who in all ages have borne witness to Jesus, and not esteemed their credits, or goods, or lives, so that they might vindicate the glory of Christ, and discharge the trust which in baptism, and much more in their conversion to God was committed to them; to be faithful soldiers, and to contend for the truth, against Devil and his instruments, the world and their own fleshly self-love: The Lord hath had in all ages some who have though it a business of importance to stick to Christ and his honour, whatsoever it cost them; although thy strength be small, the trials of the malicious sharp and fiery as darts; yet if thou canst deny thine own self, humble thy soul, be little in thine own eyes, be above thine own ends and sensuality: Then that God who hath suffered thousands of subtle self-loving hypocrites to fall on thy right hand, and thy left, shall keep thee safe in the midst under the covert of the wings, and shadow of his Almighty power. 
Psal. 92.7. Counsels.  And to this end and purpose, first, get faith in Trials, (more precious than gold,) and look not to suffer for Christ by thine own strength, but get strength from him whom thou sufferest for: Get thee his innocency, be sure thy cause be good, join with it a good conscience, (two excellent banners to fight under) and then by prayer, beg from Christ that strength, courage, meekness, simplicity, selfe-deniall, unashamednesse to confess him, and to suffer for him, which becometh one, who hath received thy being of grace, and the hope of wellbeing of glory for ever from him. Believe that he who nailed all enmity of Satan and the gates of hell, to his cross, hath risen by the might of his Godhead, and is at his right hand; will so provide, that the remnant of their conquered and captivated malignity and malice, shall never prevail against thee. If ever thou tookest hold of his strength to save thee from hell and from perishing, trust him for strength to overcome all earthly enemies; he can and will subdue them unto thee, divert them, disarm them, disable them, and give thee full redemption from them. If ever he built thee sound upon his rock, fear not, neither storms, nor sands, nor tempests, nor any assaults shall ever cause thy building to ruinated: but thou shalt stand, because built upon a rock.  
Secondly, be not heedless and careless of trouble, but be well settled and informed in thy judgement, concerning the weight and the importance of the truth of God. Let not trouble for the cause of Christ, find thee so busied about doing for him, that thou shouldest neglect the consideration of those weighty respects, for which he calls thee to suffer also. Many irresolute and staggering ones have done Christ as much dishonour, as some libertines and timeservers: Self-love and ease hath so blinded them on the one side, that they can look but one way: As thou canst not deny but truth is precious, powerful, and prevailing: So add this thereto, ask what is truth, study it, inquire into it, & the consequences which attend upon, both the faithful sticking to it, against all enemies, and the treacherous traducing it, for fear, or flattery, or any sinister ends. Remember that of David's servants, and apply it to truth, thou art worth ten thousand of us, if we fall, there be others to raise up in our stead; but if thou fall, how irrecoverable is thy loss? And say not, this truth or that, I could suffer for, but such and such I dare not; for if thou honour not God in denying thy own cavils, and suffering for any truth, perhaps thou shalt be so left to thy self-shifts, and snared by thine own treachery, that either God will deny thee an heart, or the honour to suffer in greater truths, if occasion serve.  
Thirdly, know for certain, God will have a day to try thee, what cost thou wilt be at for him. If he have brought thee through the pikes of the enemies of thy conversion; trust to it, he will have some trial or other, to know all that is in thine heart. God bestows no great favours (especially Christ himself) but he will be sure to try thee throughly of what mettle thou art made, and whether the experience of his first and greatest love have deserved at thine hands the fruit of thy faith, to cling to him, and be of more worth, than thine own ends and contents: He rejoiceth to discover those who are firm to him, and bear him hearty loyal affection, from the hollow and false. If Abraham, Hezechia, jonah, Peter, wanted not their trials, (of whom some stuck to God, others warped) shalt thou escape? Nay if God would try Saul and jeroboam and jehu, so deeply, will he pass thee over? No be not such a fool as to think that thou shalt scape in a mist; swim always in a calm sea, and run a smooth course; for as verily as God is true, thou shalt be tried, yea perhaps many ways, one after another. Resolve thyself, it is no slight thing in Gods esteem to try his: if he should leave them without trials, (whereof all sons are partakers) they were bastards: 
Heb. 12.8.  it is dross and no oar which is not worth the trying: easy duties of praying, hearing and worship are no trials for Gods close people in these days, he will have other trials for them; and although perhaps thou hadst scaped many winds and blasts, yet he will have some direct and opposite wind to try thee to the quick, ere the Lord have done with thee. Self had need have trials as gideon's soldiers.  
Upon these considerations, apply this exhortation briefly to thyself. 
Application of all in two duties.  Be for him that hath been for thee even the Lord Jesus, be for his glory and honour to thy uttermost. I will commend but two passages to thee. First in the fear of God (my beloved) be sure that you deny yourselves for God in the point of doing for him. Secondly, 
1. To do all for God.  in the matter of suffering; in both which thy whole obedience standeth. I urge no exactness but such as the Gospel both promises and affords to a believing soul; only I exclude treachery and falsehood. For the former, aim at God, and deny thyself in thy do and duties, in thy worship and use of means, in thy special calling and condition of life. This will inure thee to the latter selfe-deniall in suffering: Throughout thy whole conversation of life towards God and man, thou shalt find, that (from the centre of self-love) the Devil will teach thee to draw lines of crookedness and obliquity, warping from God, and tending to itself. The soul cannot endure to be under the authority of God, either commanding, promising, or threatening; it hath a breadth of her own, in the narrow of God, 
See Hos. 10.1.  and where she can fleece away aught from him and his ends to herself she is safe; yea where the duties are strictest, she bewrays most a false heart, which being pinched in the point of her own ends, is ready to cast all in the dirt. In fasting, what pleasure can the soul find to herself, instead of soul afflicting? 
Esay 58.3.4.  Much more than in ordinary duties she will dispense and seek herself. In men's buy and sellings, how do they foist in a dreg of seeking themselves, loath to lie close to the rule, to do as they would be done too? In preaching the solemn truths of God, what a deal of selfe-honour and men-pleasing creeps into the duty? What duties, means or graces are there, which are void of this dead fly? Witness the innumerable dispensations which this libertine age seeks to herself in all her ways; in fashions, attires, recreations, worldly deal, lending, letting, hiring and borrowing: In the duty of prayer how scanty, seldom, carnal, are we? Looking sometime more at them that hear us, or at the setnesse of our sentences, edge of our own affections, then at God's awful presence, our own abasement, or the special ends that concern us? What causes so little mourning and fasting for the sins and sorrows that are upon us, or hang over us? Self-love; every man looks to his own matters, his own griefs, losses take up all his tears and desires? What causes Magistrates to be so partial and connivent at offenders, at drunkards, breakers of the Sabbath? Self-love, they are afraid to be noted to be precizer then needs, they seek their own bribes or ease; men are loath to disquiet themselves for God or conscience: Whence comes our murmuring under our crosses, or our sottishness and insensibleness under them? Both from self-love; either tenderness to our own skin, or loathness to be at any cost to search out the causes, to humble the soul, or to repent: loathness (I say) to lay any thing to heart: What is the cause of so many jars and janglings among Christians, for mere trifles, to the dishonour of God and their communion? Self-love, that seeks her own ease and profit, little looking how others far; Christians in general will profess selfe-deniall, yet take pritches, discontents: Endless it were to mention all: learn we to seek God in all we do, and whatsoever we find our conscience to accuse us of, as an excrement and superfluity of our own, beware we nourish it not in ourselves, lest it poison the carriage, the bent and stream of our endeavours with singularity, hypocrisy, and self-love. Shake off conceits, rash surmizes, tetches, enmities, sullen froward humours.  

2. In suffering.  Lastly, be not only willing and well content to bear for God, (if we be called to it justly without thrusting ourselves upon troubles) but especially labour to quite ourselves well in our sufferings. True it is, to shun God, and seek ourselves, our own ease and welfare, betraying our conscience, is a fearful treachery; but yet, there is a further mischief than this to be shunned; and that is, be we sure that we suffer for God, and have him that knows our hearts to bear us witness, that (setting aside humane frailty) the sincere aim of our hearts in suffering, is, the promoting of the glory of God, and the entire and tender respect we have to preserve his truth inviolable: There is a white devil corrupting us in the bent and aim of our sufferings, as well as a black, to dissuade us from suffering at all: one Devil (under two colours) aims at this, either at the loss of our souls, when we wickedly seek to save ourselves from suffering, or the loss of the honour of our sufferings, when we lose our reward, through our base and hollow seeking our own selves. Such as suffer in these days for Christ, had need be well bottomed, and carried upon such grounds as will bear us out and save our stake. For, such as suffer out of a proud, presumptuous singularity of their own, to be thought some body, hoping they shall be able to lick themselves whole by some outward encouragements, or otherwise rush upon crosses in their heat and rashness; are like (in such a world as this) to meet with a wrong match of it. And we have seen some examples before our eyes to verify this by woeful experience, 
Note this experience.  that others may learn by their shame and harms, to beware of their self-heat and rashness. The Devil getting ground, and the cause of God losing exceedingly by such Merchant ventures, not to speak of the shipwreck that such make of their own peace. Suffer therefore for Christ; and suffer so for him, that thy conscience may stand by thee for the sincerity of thine intentions; and the Spirit of glory shall rest upon thee, and with Stephen, he (whose cause thou sufferest for) shall discover himself unto thee, not only in his allowing of thee, 
1 Pet. 4.14. Acts 7.55.  but his crowning of thee both here with the honour of suffering, and hereafter with glory for suffering, as 1 Pet. 4. end, and in neither respect will he suffer thee to repent or be ashamed. But I must not here (in this use of addition and by consequent) run out into a common place; some other fit occasion will offer itself for this purpose. Thus much shall serve for the whole exhortation; and so for the whole doctrine of Self, so fare as the Lord hath given grace. Now what shall I say, (brethren) for conclusion, but press us all to seek God, who suffers not his reins and dew to return in vain, 
Esay 55.9.  but to fructify his truth in the hearts of his own people, that he would not withdraw his blessing from this doctrine, which we have at large insisted on in this and the former Sermon? Let us pray, that with Paul's planting, and Apollo's watering, God would give increase.   

THE SEVENTH LECTURE upon the words following in the twelfth Verse.  VERSE XII. 
VERSE 12. Are not Abana and Pharfar, rivers of Damascus, better than all the waters of Israel? may I not wash in them and be clean? So he went away in a rage, etc.  
VERSE 13. Then his servants came near, and spoke unto him, and said, Father, if the Prophet had said some great thing, etc.  

2 Kings  IN the former verse (beloved in the Lord) we have examined the ground of Naaman's distaste of the Prophet's message: and that was (as we have showed) a prejudice or pre-conceit of a way of his own devising, 
The clearing of the coherence, & sense of this verse.  without bottom or ground of truth. Touching the which, as we noted whence it came, even from the root of Self, so we raised a general ground of doctrine from it; and have said what God hath suggested unto our thoughts, concerning the reasons, openings, and several uses of it, repeating nothing thereof: let us come forward to this twelfth verse. For although the holy Ghost doth omit sundry passages of this story (as the thing was carried) yet he will not have us ignorant of any material thing, which might profit us: And therefore here he relates the amplification of Naaman's distaste, from a second allegation of his; and that is, from a supply of Self, by carnal reason. No two friends in the world are so ready to secure each other at a pinch, as carnal reason is at hand to secure Self. The more is said, the worse the disease rankles; but yet that which sound reason cannot make good, lo, carnal reason must be feign to supply. A poor help (I grant) but a poor one is better than none with a corrupt heart. If the former answer and bottom of his distaste had been as good as it was large, he had not now needed to have multiplied so many words as he doth: but being crazy in them, he must make that good with words which wants substance: and therefore he now comes in with an argument of another kind to stiffen himself in his former conceit, drawn from the nature of the message itself; to wit, that it was unlikely, ridiculous, and in truth (upon point) impossible: And therefore he did well to turn away and be angry, as he was.  
The words come to thus much, as if he had said: 
How he ba●keth one evil with another.  There was cause enough to reject the Prophet's answer, because it crosseth mine expectation; my thoughts were fare otherwise then his message, I looked he would have come himself and dispatched it; therefore I had reason enough before to recoil from his answer: But now, put case my conceit be ungrounded, and I myself faulty therefore; yet, let me but examine the message itself, as it lies, and there is great cause to distaste it, in that regard also. For why? What sense or reason is there in it? Forsooth he bids me go wash in Jordan? And what likelihood is there that Jordan should heal leprosy? When was it ever heard of till now? What need Israel have one Leper in it, if Jordan will heal him? And, sure I am, if waters were able to do it, then much more would better waters do it. We have two famous rivers in Damascus, Abana and Pharfar by name, fare purer streams, and (in repute) better waters, than either Jordan, or any other waters of Israel whatsoever: And, if they never healed a Leper, much less (I trow) can Jordan. This being thus, who should blame me for rejecting this message? Yea, for distemper and anger? Can flesh and blood endure to be sent for to a Prophet, and to be thus mocked? I conclude therefore, his meaning is nothing less, then to cure my disease: he doth but try my patience, and put a trick upon me, and so my labour is lost. This is the view of this verse. Now, what doth all this amount unto? Surely (in a word) to confute and out-cavill the message, by carnal reason, and such absurdities as might grow thence. For why? He disputes thus; This message is against common sense, unlikely, yea impossible to reason, therefore ridiculous and false; the consequence of it makes it absurd: for (I say again) if waters would heal, what need any to be Lepers in Israel? And why may not better waters much better do it? Therefore, away, talk no further to me of it, leave me to myself, no man shall beat out my brains, or ever persuade me to that which common sense doth so notoriously contradict.  
But, O Naaman! whither wilt thou? 
The absurdity of his reason.  Is it not too much for thee to be mad with Self, but thou wilt also be mad with reason? In thy former answer thou playedst but the fool: for what although thou thoughtst so and so? Was the Prophet tied to thy thoughts? Or could the Prophet do more or less without warrant from God? Camest thou to a Physician with a fee, or to God for a miracle? If to God, why sufferest thou not him to cast the skole, and to work his own way, and to confute thine? And now in this latter answer, thou wilt be mad with reason. For why? Put case the way of washing in Jordan be irrational and nonsense to thy wit and reason; and what though there be still so many in Israel unhealed? And what if Abana be a purer stream? Dost thou come to the Prophet to be cured by plasters, and by skill of a man, or by the power of God? If this latter, why art thou so mad as to tie a superior cause to the inferior? Or to judge that to be the health of thy disease, which is but a sign? Or to run to the creature from the Divinity and Omnipotency of a Creator? Or, what hast thou to do to run to other Lepers? Or to compare Jordan with other waters? Look thou up to God, whose power exceeds all thy sense, who seeks the honour of his own work, not of a creature, and be content to be cured against and above all reason and sense, so thou mayst be really cured: It is thy privilege above all other Lepers in Israel, to be thus cured by Elisha. Cavil not therefore against thy privilege: it is not Jordan's water more than any other (by any virtue of it) which must heal thee (for then indeed Abana might do it as well or better) but the God and ruler of Jordan and all creatures to serve h●s will, so fare as seemeth best to his wisdom. Thus Naaman should have said in stead of his cavilling. So much for the opening of this verse.  
Two things then we see in this verse: First, the carnal exception here taken by Naaman against the message, which set him further off the remedy, and wronged him more and more of his own hope. The second, the issue and effect of both the former answer, and this cavil: he concludeth that the Prophet mocks him, and therefore in stead of holding the former reverend esteem of his person, now he falls downright to rage and rail upon him, to fret and fume at his defeat, and to turn his back homeward; rather than he will give up his two weapons, he will needs departed and go home, a most nasty Leper as he came.  
Doctrine. From the former of these two, viz. naaman's exception, and the frivolousness of it, I might stay the Reader upon this meditation; How full and fertile a base heart of corruption and unbelief is of stops and bars to deprive itself of welfare and happiness; yea, as one wave followeth another, 
Corruption is full of tricks and devices to hurt itself.  so doth one cavil back another, and all to deprive itself of any blessing which is fairly toward it. And how manifold arguments one upon the neck of another, it can invent and devise of all sorts, to strengthen itself in her own once conceited error? Rather than Naaman here will seem to shrink one jot from his former hold, mark what cavils he devices against the way of God, and his own welfare: so peremptory, so resolute, so witty and wise he is to do himself hurt! but as for doing himself any good, to guess at any intention of God, or the Prophet in this thing, or to call himself off from his humour, to more advised thoughts, we see it is fare from him. So true it is (not only in Heathens) My people are wise for evil, 
See Jer. 4.22. Reason of it.  both to do and to defend it; but for good, exceeding silly and sorry. For why? Not only it is our lot to be deprived of God, and all his goodness, but also we are depraved in all our abilities and powers of soul and body, from coveting any recovery of it; yea more, we bend all the force of our understandings, judgements, memories, wills and affections, to the riveting and establishing of our spirits in that dangerous estate in which we are: There is not a drop or dram of any propensity in us, to use any faculty of reason in us, to any other end or purpose, save to overthrow ourselves, and to implunge ourselves more deeply in our own evil: But to dream of any out-gate of misery, or to harp upon any string of invention, art or device how to break the snare and get out, it is a gift which is denied us, so fare as unregenerate. A sign most evident, in how well pleasing a frame and stream we conceive ourselves to be, when as all our wisdom serves for nothing else, save to devise reasons to hold us; yea, wedge us still more desperately in our unhappy condition: and to wrangle against whatsoever might whisper or sound toward the fetching us out of that thraldom. Ask but a man whom God hath over-poized and persuaded by the Spirit of grace, and he will tell you, through how infinite many cavils, objections and dissuasives of flesh, the Lord hath brought him to the condition wherein he now stands: and, ere he could ever feel the stream of his spirit framed for God, and the embracing of the message of salvation.  
How many thousand fears, doubts, carnal exceptions are there in a corrupt hea●t against either the t uth in general, or such or such truths of promises in special, or the simplicity of their meaning to himself personally? As it is said of Peter, 
Act● 12.  that the Angel gave him a bunch on the to-side, and then his chains fell off, and then he groped for his Cloak and Sandals, and then the prison gates flew open for him to pass through, and then he was carried to the outward gate, and the inner gate (iron doors) & till this he was not set at freedom, nor awakened to see himself delivered. So doth the Lord bring his through manifold obstacles, objections, temptations, and the whole Army of corrupt Arguments, which both within and without beset the soul against the naked truth of the promise, before ever he set them at liberty.  
And the truth is, only the work of regeneration is able, both to drain away this spring and flood of contradiction, and to dry up her streams, that they may not so abundantly flow out to bear down all the force of truth in us, or persuade us to conversion. And the same spirit it must be which must turn our stream to run another way, and take off this rolling door of our corruption, from the old hinges, to open and move a contrary way.  
Only Grace must consume all our base inventions which man hath found out against God: as, 
Eccles. 7.29. Civils against Religion: sundry of the● named.  That this Sect of Religion is everywhere evil spoken of: If once a Christian, ever a slave, a beggar, a fool: These Preachers tell us many tales of a tub, against sin, and of the judgements of God, but the best is, we see not thunder and lightning to follow upon every word they speak. If all were so cursed whom they declaim against, they would look as black as foot, there would be no living among men: but (thanks be to God) we see all things still continue as they were, and men are as white in the face as they were wont: buy and sell, go to markets and fairs, to Alehouses and merry meetings, their pleasures and good fellowships as free and fast as ever. Therefore we see they would but rob us of our liberties, and make us such fools as themselves; which God forbidden, & it were pity that for their pleasures the world should be so turned jopsie-turvie. Others come in and bacl themselves with this, That your best Preachers are no better than they should be: and in corners they are as other men. Some think, if religion once bear sway then their trades must be forsaken, they must sell all and give it to good ●●lke, and Preachers: (not unlike to the Popish Jesuits, who in their Sermons tell the people, that English Protestants have long tails, and horns in their foreheads, and look as grizely as Ghosts, and some grin like Dogs, and the like.) Again, others cavil & say, These Christians are so sad and melancholic, that I am afraid I should die of no other disease, save of very thought and care. Others come nearer, and consider, God would have their lusts and lewd qualities from them, which are necessary evils to them, they cannot part with them: Religion is better to make show of for men's ease, (as Machiavil said) then to make us sound at heart, and so cost us much pain. Others cavil and say, The best cannot tell whether they shall be saved: and they can hope as well as others; and so, hope well and have well. Others think it impossible to change their natures and to be converted. They have assayed often, but they find little come of it; and they love no work which is never at an end, nor then neither. They love that religion which a man can tell what to make of, and come to a point: but as for that which is never content, but first men must forgo their lusts, than their liberties, than themselves, believe, repent, and be ; this is precise and curious, not for their tooth. Others say, If ye hear the Preacher, ye will lose your wits, and drown or fore-doe yourselves. Others yet come closer, and cavil thus, We see the more we are terrified for sin, the further we are from God. God hath not appointed all to be saved: all cannot mourn or believe, it is the gift of few, we know not whom God hath chosen: men may fall away after they have believed; and (if some say true) the justified may revolt and be damned; and they can be no worse, though they never begin: Many go so fare as few can match them, and yet for one cause or other, they must prove hypocrites and lose their labour; therefore they will save theirs altogether: they had as good sit for nought as toil for nought. Others say, their corruptions do so weary them, that they shall never get through them: and others are afraid that they shall never persevere, but (at one time or other) fall foully, and dishonour their Religion: therefore dare not give the onset. To conclude, others have taken offence at the rigour of the Law, and so run out to seek old liberties, alleging that bondage to be most irksome. And others who proceed further, yet say, This and such like doctrines of Self, do discourage them: they fear that a man cannot be rid of it, and they see it is hard even for the best, to discern the Spirit of God from a man's own. Endless it were to reckon up all cavils; only the Lord must change the heart ere it be rid of these her inventions.  

To dispute for God, is a great work of grace.  And much more must the Lord turn the stream a contrary way, ere the soul wax resolute against all such objections: and be turned to dispute for God, to hold close to the promise, and to devise as many, as strong, and as witty reasons for her owns salvation, as before she did against it.  

Some instances of disputing for God.  To argue thus is not common: The Lord hath his number, and will ever have: and they are such as (leaving his secrets) cleave to his revealed will. Such as are loaden with their corruptions, mourn after ease; not for ease only of their fear and guilt: but to take the yoke of Christ upon them in stead thereof: Such (if any) may claim the promise: And such an one (through mercy) I am. Few indeed shall be saved; but then as few lament after God till they find him: and many glorious lights fall away; but then their light was in themselves, they were not humble. True it is, the elect are known to God: but yet such as will first believe, shall in time know themselves to be elect. And why should I think my inducements to believe to be so weak or few? Nay rather, why should not I, (if I be lead by the Spirit of Grace) turn dissuasives into persuasives, and sway all objections to the naked promise? Surely Caleb did so. And God's reasons are many and strong. 
Num. 14.5.6.  Me thinks it is a strong motive, that the Lord will leave none, but such as forsake him first: His meaning seems very cordial unto me, when he bids a sinner be reconciled. For why? There is bottomless patience in his heart to forbear smiting; he hath mercy cut off his own plea: he hath neglected no means to satisfy his own justice; he that would not refuse to forgo his only son, will not lose his cost, surely he means well to a poor wretch. He hath received a ransom, declares himself to be appeased, wishes us to be so; threatens us if we refuse: His Spirit is annexed to his offer: he allureth draweth, encourageth; and yet he urgeth nothing at our hands, but himself promiseth strength to perform; he can and will subdue the hardness of an unwilling heart, by an irrestible prayer; he promises to rebuke Satan's subtlety and malice, to do all our works. It is his own glory which he seeks, why should he lose it? And why should he do that which he hath done, except he meant to perfect it?  
I say thus to argue in truth, is not every one's measure, but theirs only to whom it is given, to answer strong doubts, and to quench fiery darts: To say with Mano ' as wife, we shall not die; 
Judg. 13.23.  if the Lord had meant to slay us, he would never have so fare have declared himself to us, as he hath done. To say with that rare pattern, yet Lord the dogs may eat crumbs etc. so answering the objections of her Saviour against her: 
Matth. 15.  To say with job, though thou kill me, yet will I trust in thee against all the terrors with which thou affrightest me: I say, it is the Lord who only can turn the heart to be wise to salvation: And to be sure, as it should humble all such cavillers, (who are always proudest of that wit which damps them most) as feel this nature unsubdued in them; so it should raise up a special spirit of thankfulness in all them, whom God hath plucked out of all such snares, causing them to turn their Satyrs into songs; and their invectives into admirations: and to bless him, who hath put their souls out of those questions, which (if they were now to resolve) the greatest question would be, whether ever they would be resolved. This I have briefly said of this point generally; whereof much more might have been said, save that my text pitches my thoughts upon the special cavil of Naaman's carnal reason; unto which I hasten, hoping that in this instance I shall satisfy them, who are desirous to hear more of the general.  
The second point then out of this answer of Naaman is this: 
Carnal reason a great enemy to faith.  That carnal Doct. 2 reason is a great enemy to the soul, in point of assenting and cleaving to the truths of the word. So it was here to Naaman, and so it is to all, who lean thereto. For the better conceiving of which point, first in a word, I will show what I mean by carnal reason, what sorts of men, and in how many respects and instances it resists the word. Secondly, I will prove the point by Scripture and sundry reasons: And lastly, come to the uses, and therein answer one main question, how fare forth man's wisdom may be admitted to have any thing to do in the matters of God. 
Carnal reason what.  For the first, by carnal reason, I mean not the power of reasoning according to rational and sensible grounds; nor yet the exercise of that power, in such things as are objects of reason, I mean humane matters, which sense can judge of. For to deny such things, were to make men mere idiots, and to disable them from capableness of Religion: But I mean that carnality of reason, which judges and disputes according to sinful, corrupt and depraved reason, and calls God's holy and mystical truths, (which are only judged of by a superior power of spiritual reason and understanding) to the bar or balance of an unregenerate, 
See 1 Cor. 2.15.  that is an inferior and disabled reason and judgement, which hath lost the the gift of discerning truths, by the error and corruption of old Adam. 
Three steps of carnal reason.  Now this erroneous judgement hath three steps and degrees: For first, carnal reason buys and sells God and his actions according to the mere proportion and scantling of outward appearance, and weighs him so just in her balances, that she will abate him no one dram of weight in the reckoning; but he must be just the same, not one hairs breadth under or over, 
Psal. 78.19.  than she allows him. Thus the Israelites when they were in the wilderness, because they saw no real second causes or means, of a supply of meat and drink, deny it possible that they should be furnished at all, concluding that they must of necessity perish. Can the Lord (say they) spread a table in the wilderness? They would allow the Lord no more power, than the mere possible or probable means would afford. This is carnal reason in gross; somewhat like the gross condignity of Popish merit. This was naaman's reason here in the Text.  
A second step is, when although light out of the word, and common convincing experience dare not confine God so close, nor girt up his power so narrowly, but he must have a power beyond any thing which appears; yet for all that, in secret she thinks it very meet, that God should tie himself and yield of himself to work by rational and likely means; and when he doth so, she is best satisfied, and stumbles when it is not so: 
Luke 7.4.5.  Thus the Jews thought it a very meet congruity that Christ should heal his servant, who had built them a Synagogue, and loved their nation, as if Christ were tied in doing miracles to gratify his benefactors: and so his mother herself, joh. 2.4. when she saw they wanted wine, would needs forestall him, saying, Son thou canst do a miracle, and thou canst not do it at a better season than now, to supply their want of wine; as if our Saviour served only to attend men's opportunities by the power of his Godhead! indeed he did the miracle, but not upon either the ground or end which she framed: This is a dreg of the former. The third steep is, when we confess God and his will and power above all, and confess it must be he only which must work all of himself, and is above the means: but yet in the use of means we expect God should not frustrate us, but work by and through them; not remembering that as in the first, the Lord is tied to no means: and in the second, he is a free agent and is above all means: so in this third, he can work aswell without the means, and against them, as with them: and useth means only for other causes, not for his, but our better help and convenience. So that this base carnality plays her prizes one way or other, and dares act her part upon God's stage; so that no one mystery, administration, work or ordinance of his can pass her fingers, without some verduit or other of her own, she will have an oar in every boat.  
In this first branch I would further have it considered, 
What subject carnal reason dwells in?  in what subjects or persons I conceive this carnal reason to reside, when I say, it is an ill judge, and a great enemy to the matters of God. I do not here intent Atheistical reason, such as that of the Epicurean sect was, who thought the world to be eternal, both before and after, because there could no reason be given how a workman could achieve it, or perfect it: where (say they) are his tools, his levers, his hammers for the nonce? Neither mean I the carnal reason of profane Esau's and libertines, whose belly, bacl, pride and ease of the flesh, wholly sway them, and who have dashed out that dim light of moral or natural notions left in our decayed nature (through the prevailing of their lusts: 
Even professors of Religion. ) but I mean them who ordinarily profess Religion, whose knowledge of Religion added to their natural light, doth curb and overrule in good measure the excess of carnal reason in her grossness: For why? Education, training up to knowledge, and observing of truths taught in the word, will easily moderate the baseness of this carnality; though grace and sanctification hath not yet subdued, either their minds to the true sense, or their hearts to the savour of God's matters, as in the regenerate. Nay further, I would have all to conceive the doctrine in general, as belonging to all carnal reason without exception, wheresoever it be found; insomuch, that the very godly themselves, (so fare as unregenerate, 
Yea the godly themselves in part.  and especially Satan by infidelity tempting them) are carried this way dangerously: as those many instances of Scripture of Moses, of Samuel, of Gedeon, of Sarah, of others, witness, who when they heard of, 
1 Sam. 16.6. Num. 20.10. etc.  or went about God's messages or matters, presently they cavilled by carnal reason, saying, Should all the flocks of the mountains, or herds of beasts be slain, to feed this people? Should Sarah at this age give suck? If the Lord be with us, why are these things upon us? Is not the Lords anointed (Eliab) before him? Meaning these things to reason seem impossible, therefore they are so; or this or that seems likely, therefore it is so: whereas (when they speak as believers) they look at another principle, thus or thus God will, or will not have it, therefore so it is and must be: God will and can do this or that, therefore done it shall be, whatsoever flesh cavils to the contrary.  
Ere I leave this first general, I will add some instances of God's matters, Instance. 1 
Worship of God.  wherein carnal reason prejudicateth and hindereth the soul from conceiving and believing: For although I might only speak in general, and say, it hinders in all both moral (especially if truly understood, as the hallowing of a Sabbath, the ruling of the thoughts and affections in secret) and especially mysteries revealed in Christ: yet it will better satisfy the mind of you that hear (beloved) to name some special branches, by which carnal reason may be guessed at in other kinds. The instances are these. First, in matter of Religion and worship, and the special ways of God to us, as in commands, promises, threats, or our service to him in selfe-deniall, faith, mortification, and the like. For religion and worship, how doth carnal reason judge? Surely, not according to the nature of it, which is a powerful uniting of the soul to God, and restoring it to the integrity of nature according to creation: But it conceives confusedly of it, as a due which the creature owes to God, that the inferior worship the superior, never looking either at the right manner, or true ends thereof. And therefore, although it grant a worship, yet it judges of the frame thereof, according to the pattern of corrupt reason, and thinks that God is best pleased with a blindness of devotion, a superstitious zeal, such a worship as astonisheth the sense with some carnal abstinences, rites, or ceremonies of man's devising, or some outward pompous rites, and glorious shows of Piety, in decking of Churches, in golden and silver ornaments, precious vestments, costly Temples, and rich furniture: But as for spirit and truth of soul, attending the Lord purely in those ordinances which himself hath invented, altogether senseless thereof. As we see in Popery at this day, to what point it hath brought the worship of God. That worship which bites not the Spirit, is most specious to the eye, working upon the carnal part, and putting it in hope that God will be as well pleased with her service, as she herself is, that agrees best with carnal reason. That preachers speak smooth, acquaint, pleasing things, tickle the ear, displease not corruption: That the Sermon be short, and of quick dispatch, that we cope all our Sabbath devotion, yea all our religion within the Church walls, and savour little of it within our own houses, callings and government; but live by comparison of ourselves with the profane, who care for no worship at all: this pleases flesh alive.  

For Commands.  So for Commands: so fare as they go in reason's stream, as to live and be painful in our callings, to beware of bringing our names into discredit by lewd company, drinking, swearing, and pot-companionship, to keep our state from decay, to be no spendthrifts, and so become burdensome to our friends, or the Town. These and the like commands, because they borrow authority from carnal inconveniences, please carnal reason well: But to obey in suffering as well as doing, with the loss of credit, estate, life; to trust God in all these, and live by faith, that God will support us in our endeavours, this is foolishness to carnal reason. A man who suffers for the safeguard of his conscience, seems a stark fool to a worldling. 
Matth. 16.20.  Tush (say men) he may thank himself, this needed not to betid him. 
For Promises.  So in the matter of promises, carnal reason loves to hear that men shall far well for their trusting God, and obeying him: But how? They savour no spiritualness in a promise: So their Cow may not cast her Calf, 
Psal. 17.  so their bellies may be filled with the treasure hidden in the earth, 
Deut. 33.  enjoying the blessing and influence of the Sun, Moon, and heavens, that they may abound in Corn, and Wine, and Oil, and feel no lack in their health, bodies, names, children: so long, I say, they are for promises: They can allege, that God hath promised no more to drown the world: 
Gen. 8.22.  That Summer, harvest, seed time and harvest shall continue, these they lot upon, and snatch at: but as for the promise to ease a loaden soul, to restore to it life and immortality by the Gospel: This and the like are gibbridge to them: He that should press them to get the favour of him that dwelled in the bush, were as one that told them a tale of a tub, 
Deut. 33.16.  or spoke in Hebrew and Greek unto them. So I may say of God's threats: Perhaps in terrible thunder and lightning they will run into a hole: But they behold no power nor Majesty of a just and revenging God in any of them. For why? Thierry sin lies deeply bundled up in them, in the bottom of a deluded and secure conscience; and therefore they fear nothing, they are settled upon their dregs and a rotten peace: but as for the instrument whom God useth to denounce threats, him they fly upon, outface, and bear down with a stout heart, thinking him to speak out of ill will, spite and hatred; as jezabel conceived jehu to be a traitor like Zimri, 
2 King. 10.  and further she looked not. But if the threats of God be so terrible, that they pierce, or bring some real judgement after them, than the best fruit is, some bodily abasement and bowing like a bulrush; no meeting of God, nor preparing to meet him with true contrition and faith: and so the threat still hangs upon record, and is not prevented, as we see in Ahab his case.  
I have been too long in this instance, I must be briefer in the rest. A Instance. 2 second then may be, in the providence and administrations of God: 
Administrations of God.  wherein the judgement of carnal reason is this, That if the moral and virtuous be blessed, and far well, and the vicious be punished, 
Eccles 9.11.  if race be to the swift (as the wise man speaks) and battle to the strong, and wealth to the provident, and poverty to such as struggle not for the world, if the good live long, and the bad be soon dispatched; then they feel their blood to run right in their veins, God is alive, and judgeth the earth: But if God vary from their course, and they meet with darkness and disproportion, that Princes go on foot like Lackeys, 
Eccles. 7.  and Peasants ride on horseback & be exalted, if the righteous Abel perish in his righteousness, and Cain prolong his days, if the malicious prosper as a green Bay tree, 
Psal. 73.  and the like: Oh! then God is not so wise as he might be, here they are puzzled, and at a nonplus, they fall and break their shins at this threshold: then they cavil, and think they may justly challenge him; nay more, they think with them in the Prophet, 
Mal. 3.  they have served God in vain, and washed their hands in innocence to little purpose: for the bad are at as good terms with God as the good, and so they wax careless, profane, distrustful and dissolute, as if there were not God. Alas! great reason, for the mystery of Providence is a riddle to such.  
A third instance may be in Crosses which God dispenseth spiritually, Instance. 3 and to his own ends, not carnally: 
Providence. Job 33.13.  neither will he give account to man of all his matters. But carnal reason will prescribe and limit him in this kind. When she beholds crosses to befall any, she goes down right in her judgement, and concludes, either that there is nothing to be made of them. They come upon all alike; 
2 Sam. 11. Eccles. 9.2. Esai 53.9.  and (as David told joab) the sword devours all alike: or else, they censure such as are afflicted, as the world did Christ, Esay 53. as a man afflicted of God, and humbled for his deserts. Thus the Jews deemed those upon whom the Tower of Siloam fell, and those whose blood Pilate mingled with their Sacrifices, 
Luke 13 3.4.3.  to be greater sinners than others. And so, if any live at hearts ease, merry, and without any bonds in their lives, and go down in peace to the pit, these they esteem favourites of heaven. Thus the Papists at this day measure the Church of Christ, by the mark of prosperity, and success, and succession. 
Psal 17.13. Simil.  As dead fish go always down the stream, so do these men; whereas Gods living fish can swim against it, and discern the love of a father by chastisements, arguing by spiritual reason.  
A fourth instance may be, about the persons of men, and their difference: 
Persons of Men. Proverb.  Instance. 4 Carnal reason esteeming the man, not by that which is precious in him, and to be desired, which is his goodness (as Solomon speaks) and whereby he is more excellent than his neighbour: But either they slight goodness wholly in a man, preferring wealth and honour before it; or if necessity put honour upon some for their shining graces, yet they will look more upon some outward respect, 
Jam. 2.2.3.4.  (as those in Saint james looked at the gold rings and rich attire) and set their mark upon a Christian for his outward accomplishments, as if his learning, sweetness of nature, courtesy, usefulness, esteem with great ones, seem to equal his Religion, they especially honour him for the by, more than the main: whereas a spiritual man discerns a secret worth within, which no poverty or outward defects can stain.  
A fifth instance may be about the actions of men: And these carnal reason Instance. 5 proportions according to sense, 
Actions of men. Joh. 7.27. Joh. 9.24.29.  and thinks as those Jews who stumbled at the works of Christ, and when they could not deny them to be miraculous, yet seeing no state or birth, education, or learning in him, they thought them too good for so mean an one to do; and were offended in him: For why? He was but the son of Mary and joseph the Carpenter, and bred among them. If he had come from a coast unknown, or had been bred up among Pharisees, they could have magnified him. So when a valiant Captain attains great victories, carnal reason wonders not, because there is a proportion: But for Rams horns and pitchers to beat down walls and armies, 
Josh. 6.  it is savourlesse to them. And so again, that which agrees to the custom of the time, and the course of the multitude, passes for currant with such; but that which they see but few do, they suspect as singular and schismatical; for they stand not to the bar of the word, 
Act. 18.14.  but the world: As Gallio looked at law, and common right between man and man, but abhorred all Religion as faction, so these: open and noted offenders they shun to be, but closely to be false, to lie, to do a man mischief, to be unchaste, to do evil for evil; they think these no disgrace; they fear men, and the loss of their favour and repute, they fear no censure of God's eye; to quite themselves of their enemies, as well as they can, put up no wrongs, to be angry when they are provoked, to strike in anger, to love friends, and hate enemies, this they think beseems them.  
A sixth instance may be, the mysteries of faith and regeneration; Instance. 6 which carnal reason examines by her own scantling. 
Mysteries of faith and repentance.  Thus Papists conceive it an unlikelyer thing, that a man should be justified by a righteousness really out of himself, and in another, (as a man to be made rich with the supposed imputation of another man's wealth put upon him) rather than a righteousness inherent in him: It seems absurd to carnal reason, that the detracting and renouncing of that we have, should please God more than that which we add to our own, keeping our own stock still: It is unsavoury to such, to hear that cleaving to a promise, should be of greater account with God, or the denial of our own best duties and devotions, then outward real forbearances of sin, abstinence from liberties, or services of Religion: carnal reason saith, so much as thou esteemest thyself, others will.  
Seventhly, let us see what carnal liberty judges of lawful liberties: Instance. 7 Surely thus: She puts no difference between the one and the other, 
Lawful liberties.  thinking all to be lawful to them at all times, in any measure, with any circumstances, without respect of offence or expediency: nay rather such liberties, games, pastimes, they count lawful, as their carnal sway leads them to, except some great let hinder them; they look neither at rules, nor ends, but think all serve for man's content, and can go as well from one as other, to their devotions; sobriety and mediocrity they regard not.  
And lastly, for their common converse with men in buying, selling, Instance. 8 
Conversation with men.  eating, drinking, and other passages of life and conversation, carnal reason either thinks them quite besides the bounds of Religion at all, or else goeth to work by no rule in them; but conceives in these, each man left to himself without any control; their tongues, their passions, their trades, and all their civil deal, they count arbitrary matters, and so that they be not debauched in any notorious kind, as in oppressing, wronging, or foul excesses; they suppose it is free for every man to get what he can, to shift for himself, and to seek for the best gain, who shall be jolliest, bravest, and live at the best terms for the flesh. This be spoken for the first general, to show what this taint of carnal reason is, how bad and incompetent a judge it is in God's matters, forestall the soul from cleaving to his truths. As the oil in the hand cannot be hidden; so it is easy to discover the nature and behaviour of this humour: as she told Peter, so I may say to every rational and carnal man, thy very speech, thy garb, and outside, bewray thee what thou art; 
Matth 26.73.  for thou wilt have one finger in each of God's dishes, his word, sacraments, or whatsoever.  
I come now to the second general; 
Proofs of the doctrine.  to prove the point by some texts both of truth and examples, and then by reasons. For the former, note that 1 Cor. 2.14. The carnal man savours not the things of God; for they are spiritually discerned: Such as the man is such is his reason. And again, The wisdom of the flesh, is enmity with God: It is not subject to God's matters, neither indeed can be. They that are after the flesh mind the things of it: And to be carnally minded is death: and so many more might be added. So for examples, the Scripture is full of them, both of grosser and finer spun stuff in this kind. When our Saviour, joh. 3.5. ●. discoursed to Nicodemus of being borne again, what said he? Shall a man then go again into his mother's womb, and be born a second time? And yet what a great Doctor of Israel was he? His great Mastership could read no lecture against carnal reason. So again, read the example of the people which came to choose Saul King; 
1 Sam. 10.27.  when they saw what he was for mean breed and parentage, the text tells us, they despised him, Shall such an one reign over us? Can he save us? So the Prince whose arm the King leaned on, when he heard the promise of God, that within one day the famine should be turned to plenty, made this answer, If there were windows made in heaven, could this be? 
2 King. 7.3.4.  I will never believe it! It repugns to sense and the present state of things. So those Jews, who saw and heard our Saviour preach, and do miracles, despised him, Shall this man save us? When the Messia comes, no man shall know whence he is: But as for this man, we know him, and whence he is, 
Joh. 7.27.  a poor man, joseph and Mary's son, of no breed, training, or outward glee to the world-ward. So those false teachers (of whom Paul writes in all his Epistles) were carnal ones, and led by the reason of the flesh, despised Paul for his mean preaching without eloquence, 
2 Cor. 4. & 5 chap.  and for his mean presence and person, being (as it seems) to outward appearance, of no great stature, nor glorious utterance. And those Corinthians (although not so deeply tainted) yet had a dreg of this poison, when they esteemed of Preachers according to the fancy of the man: 
1. Cor. 3.4.  some would cleave to Paul, some to Cephas, some to Apollo, some to others, as their humour led them. Who cannot by these examples perceive, what an ill judge carnal reason is in cleaving to the truths of the word? As Naaman here was held from God's purpose to heal him, by his Abana and Pharfar: so each of these examples were hindered from embracing one truth or other, by the obstacle of their own reason.  
Nay, the Scripture rests not here alone, but brings in the Saints themselves (with infamy) for their being forestalled against the truth hereby. Moses is taxed for distrusting God at the waters of Meriba: 
See Texts before.  Gideon for cavilling against the Angel's message, Samuel for inclining to Eliab, Sara for laughing (which I named before) all of them being letted by this enemy, from cleaving to the truth, because they felt nothing within to favour it, carnal reason foisting in this cavil: Tush! What likelihood or proportion is there between this truth and thee? Thou give suck, and be a Nurse at ninety years old, and so of the rest. So much for proofs.  
Reason 1 Reasons follow: First, the soul is stripped and bereft, by the sin of Adam, from that holy purity of Reason, 
Soul bereft of the purity of reason in her first creation.  whereby it could conceive, digest, and understand the matters of God, as their proper object (without mistake or errors) as the eye or ear can discern colours, or sounds. This holy power of created nature, is now turned to a mere privation; sinking paper being as able to contain the distinct impression of the letters written thereon, as corrupt reason can distinguish or discern the stamp or notions of holy things. It cannot reach them: for it faileth as the short arm of an infant cannot reach a thing above it, it cannot retain them, for it vanisheth in them as sense doth in dreaming. They are above the capacity of the soul (as she is) even as Hebrew is above the reach of an idiot: no man wonders that he rejects it with indignation, as exceeding his faculty: Gods matters are reached by a superior power to that which a natural man hath: as a tale told is reached by a faculty above that which the beast hath. The substance of the understanding is as it was; but the excellency of her faculty is lost.  
Reason 2 Reas 2. By base and lewd custom, it hath contracted an habit of a contrary quality, 
Base custom hath marred right reason.  which is saplesnesse and unsavouriness of mind, which she gathers up in the world, by the base customs of it, seen and heard: and so licks up scurf, as the Spider doth venom, or the sink gathers dregs daily. False prejudices and misperswasions are imbred in the soul by this means: I say, by the error of the wicked, those false opinions which the common multitude have taken up, & put on as a garment, against God's clear truth. These are carried from hand to hand, as wares in a market, by Traders and Chapmen: and they wax more defiled by the carrying: For why? Principles of truth being naturally loathed and abhorred by men of corrupt and perverse minds and will, they muse as they use, they report them as they like them, and so breed in each others minds hateful thoughts and conceits of them, as of God himself and his Attributes, Religion, and all the mysteries of it, the lovers of it, the power and practise, the administrations of God, his worship and ordinances. As Hemlock or Cockle seed multiplieth by shedding on the ground; so the Dice-play of men, as Paul calls it, Eph. 3. doth infect the degenerate world, and increaseth, till as a leaven it hath soured it through, and festered it to the heart as a canker. As a leaf of paper all over written on both sides, near and close, admits nothing else to be written in it, without confusion: so the minds of worldlings being wholly possessed with the scurf of lewd opinions in these matters, admit no interlinings of truth, but abide erroneous. It is said by Matthew, that it was given out by the Scribes and Elders, that Christ risen not again, 
Mar. 28. end.  but was stolen away by his Disciples: and that error passeth for currant to this day. So do errors in God's matters root & settle among the ignorant and unstable. The strength of false principles, which corrupt time hath raked on heaps, to harden herself against the purity of Truth, 
Acts 13.8. Exod. 7.11.12.  are as those Enchanters were to Pharaoh, and as Elimas' to Sergius Paulus, to avert them, and detain them. Custom makes error to be thought truth, forestalles it, and takes up the room of it, so that it can subsist no where.  
Reason 3. The soul thus doubly infected, is chained by Satan with Reason 3 her own bands, insomuch that as he entered into judas by the sop, 
Satan rules strongly in the soul by carnal reason.  so doth he into the soul by both these traitors. And being entered, imbarkes himself more strongly against the evidence of all divine truth, infusing his errors and lies into the soul, as first he did into Eve, when he drew her from the simplicity of obedience. He enlarges carnal reason exceedingly, and puts into the soul most unsanctified and erroneous thoughts against all truth and savour of goodness. He puffes up the mind with conceitedness and pride, setting her up with him in his throne: so that she becomes wiser in her own opinion, as Tyrus in Ezek. then Daniel, yea then seven men who can give a reason; so that she waxes impudent and refractory in her own way, so that there is more hope of a fool then of her. Oh! (saith Satan) thou mayst well stand upon it: 
Exod. 28.3. As he falsely, so here truly, Much carnal reason makes thee mad.  for thou art counted a jolly wise fellow indeed, worth ten of these poor Puritans, pity that an hundred of such should bear down such an one as thou. Oh! this adds drunkenness to thirst, and makes folly mad, so that as the Adder, she stops both ears against the charm of truth (be it never so powerful) through pride and prejudice.  
Reason 4. Lastly, the Lord leaves all such to Satan's blind-folding, 
The Lord infatuates carnal men justly.  and Reason 4 to their own perverseness, whereby they are sealed up to their delusions; because they hardened themselves against the naked truth, would not believe it, nor yield up this strong fort of carnal reason, to the obedience of Christ, the Lord suffers them to be led captives to their own erroneousness, denies them grace to look in, and reflect upon themselves, to see by what an unsound principle they are led, yea carried to hell: and some are justly given up from a carnal sense to a reprobate sense, that they pride themselves in their shame, ridiculous unsavoriness, and cursed misprisions of truth; so that the corruption of carnal reason grows from an error, to a confirmed disease, and to an habit of wilfulness, and rare it is to see such subdued and captivated to the obedience of Christ. In all these four respects, it appears to be no wonder, that carnal reason should hold off the soul from cleaving to the truth, or judging aright of the matters of God. So much for reasons. I come to the use.  
Use 1 And first, this should be use of examination to all sorts, to try themselves about this taint and corruption of carnal reason. 
Examination. Conviction of carnal reason by many particulars.  Ere I proceed to any more uses of either admonition, comfort, terror or instruction, let this be weighed, that it may appear who are the parties of whom I speak. I have said enough before in those instances which I named, and need add no more: yet because the matter is weighty, take two or three more, and go to work narrowly, for no disease is so dangerous, so incurable: Instance. 1 If God would lend us his heifer to blow withal, or cause us to reflect our own corruption upon ourselves, 
Natural savour.  how happy were it? Perhaps by this means God might pluck off this cover of darkness from our faces! 
Esay 25.  Try thyself by this first, viz. Thy natural carnality and savour: Thou knowest what it is, not to savour and relish meat and drink in a deep cold; what it is to love or not to savour this or that dish of meat: The self same discover in God's matters: Canst thou relish a bargain, a game at cards and dice, any base talk of the world, (though never so long) any idle tale, 
Carnal reason described by the savour thereof.  or gig of a jeering, gibing wit, or any merry conceit and discourse, or matters of the belly, bacl, purse and commodity; I say, canst thou judge perfectly how these taste? But if thou come into a religious company, where there is speech of a promise, of faith, the sacraments, any mystery of Religion; any commands or threats of God, than thou feelest that the savour of these is as the taste of the white of an egg without salt: It is a woeful sign of a carnal wretch, that hath no salt of God in his Spirit to season him, 
Mark 9.50. Luke 14. ult.  but is still sapless and dry, infatuate and unsavoury: Thou hast lost the comprehension and savour of God, and art as a vessel without a bottom; thou canst not endure the talk of such things, 
1 Cor. 1.20. Matth. 16.21.  they are an offence unto thee: There is a piece of the Jew and Gentile in thee as yet, God's matters are a stumbling block and foolishness unto thee; and thou art as irksome and fulsome a creature to the appetite of God and good men, as a potion is to a sick stomach. Try thyself I say, by thy taking up the customary errors and speeches of worldlings, as thus; what make ye of this preciseness? What? Think ye there was no Religion in the world, ere these singular fellows came up? What? Will not indifferency and reason serve men, to be honest and no meddlers, to pay all men their due as quiet folk should do, but men must pester the world with so much zeal! As for these Preachers what are they? Mean fellows, such as the world might want, yet subsist; few of them have any learning, and they are bad for a commonwealth: And as for these young hotspurres let them alone but a little, and by that time, they have wife and children, to look to, and feel what the hard world is, we shall have the wind in another door: then they will be less in their heat, and fall to their business, as other men. By my faith and truth, or as God mend me, I love Religion well, so that too much of it make not men mad; I would I were dead or hanged if I love not an honest man with my heart, so it be with reason! Ah! thou sapless and barren wretch, thy language of Ashdod betrays thee, and that exceeding emptiness of good, utters itself in thy very speech and carriage! thou art weighed and found light.  
Secondly, try thyself by thy Protestant carnality, which is an addition Instance. 2 of some divine light to the dim light of nature, 
Protestant common savour.  whereby carnal reason is somewhat allayed and abated, but yet the old principle abides still, and Religion prevails no further than carnal reason will admit. Try thyself about this also: Dost thou drive two trades, a spiritual and a carnal? Dost thou hear, pray, receive, and profess, with thy carnal savour and sent still unpurged? So fare as thy wealth, credit, money, pleasures, and worldly appetite will suffer, so fare thou wilt be Religious, upon condition thou mayest lose nothing by Religion, but keep the breadth of carnal jollity, ease and content still, nourish thy old thoughts and affections close, sanctify a rest upon the Sabbath, so fare as will stand with thy business, taking money, hireing workmen, paying rates, debts, and reckon; maintain so much Religion as will keep thee from open profaneness, but as for conscience, alas! there is little, thou wouldst please a carnal husband, wife, friend, rather than God, and lose thy repute with God, rather than thine ease, credit, living and maintenance in the world, and yet think thyself to have as good an heart to God as the closest worshipper in spirit and truth? To equivocate with thine own conscience, to flatter, to lie, to cog, and play the timeserver, thou carest not, so it make for thine ends; and yet Religion shall be the stalking-horse all the while, and that shall be the solder for all cracks: examine thyself; is this thy condition? Then is thy state as bad as the former, and in this respect worse, because thou art a subtle hypocrite, further from sincerity, than a downright carnal person! thou art just of the temper of the times, and if a Religion of bowing to altars, to images and pictures of Saints, and our Lady, and the crucifix should be obtruded, or a worship of blind devotion or Popish pomp, void of all sap, lo, thou wert the man most like to embrace it! For why? Since that a mediocrity best contents thee between Atheism and Preciseness, what were more like to agree with thy humour, than such a medley?  
Nay thirdly, try thyself by this: Perhaps the Lord is so full of thy Instance. 3 carnality, 
God's leaving of thee to the savour of the flesh.  that he hath secretly given thee over to the sway and swinge of thy carnal reason, so that thou bewrayest thyself what thou art, (as the rat behind the painted cloth:) Try thyself by this also: Is thine heart, thy tongue, thy pen, thy carriage let lose so fare, that no Preacher, no persuasion, can unsettle thee from thy dregs, but still thou holdest and wilt hold thy base principles, they grow from a twig to a strong arm and bow of an oak past bending: thou wouldst pull out the throat of any man that should rob thee of these whelps, and as a chaste matron is to an harlot, so is a spiritual Minister or Christian an offence and indignation unto thee: Dost thou say as once a Pharisee did, Wife, let our children go to our Parish Church (so they go no further) for they are green and raw, but as for thee and me, we need it not, we are not now to learn the way to Heaven, it is tedious to our old age to keep our Church, we may do as well at home in reading upon a book: verily, many such there are, who thus lie in their mire, and there (like old jades) die, and will not come out! Art not thou such an one? Nay art thou not grown so rooted in thy carnal reason, that it makes thee little better than a politic Atheist, swaying all thy course by it, sitting at the helm of it, and adoring it as then Idol? Achitophel was a worshipper of God too, 
2 Sam. 16.21.  but a villain, who for his politic ends would have Absalon spread himself a tent, and defile all his father's concubines, to make all Israel to know, there could be no reconciliation! what? Was not such a thing against God? Yes; but what is God to a politician? Tush, tell ye him of selling Church livings, of following his lusts and pleasures, of serving the times, and framing his conscience to the Religion of his betters? Is not that the way to be quietest, to have the favour of men, to have our lusts, and to be furthest off from a Puritan? As Machiavelli was wont to say, truth of Religion is hard and needless, a form is easy, and to as good purpose: I say, examine thyself, perhaps thou hast overlived thy hope and accomplished thy destiny, being now grown to measure all by thy own fleshly meet-wand, and to count gain and lust godliness.  
Instance. 4 Again, try thyself about these particulars following: First, about God● attributes: Dost thou limit that infinite power, providence, alsufficiency of God to thy carnal sense? So that God cannot change the miseries of the times, cannot restore the integrity of his Gospel, and the power of practice, cannot curb and restrain the malice of bad instruments, because it seems unlikely. Secondly, about the way to salvation. Instance. 5 Dost thou cavil unweariedly with restlessness of arguments against the doctrine of selfe-deniall, the utter inability of flesh to convert himself, or doing any thing toward his own happiness? Canst thou not believe God hath so small a number; that the Minister in his duty is to be heard as God himself; that morality hath no power in spiritual cases; that the Sabbath is to be so closely kept; petty oaths and vain words must be so accounted for; that we may not revenge ourselves upon such as hurt us, but love our enemies? Dost thou think a man cannot become sure of his salvation, by a bare word of God, without some revelation? Wilt thou with Thomas be brought to believe no more than thou seest? Art thou one of them that judge the goodness or badness of things by outward success? Dost thou take foul scorn that the Minister of God should teach thee the right carriage of thyself in thy calling, the married estate, thy buy and sellings, as well as how to keep the Sabbath, to pray, or receive the sacrament? Dost thou cavil and say, thou art as able to teach him in such experimentalls, as he can thee? Hast not thou an opinion that because men judge thee wise in a worldly business, therefore thy skill is as good in matters of God also? Dost not thou disdain them who are silly in the world, as if they were unworthy of thy company or commendation?  
By all these, and by all other marks and symptoms, which either I have or shall deliver, of this disease, I advise thee to thy thyself: If any of these three cleave to thee, thou mayest seem wise to thyself, but thy wisdom is earthly, sensual and devilish: 
Jam. Matth. 16.  yea as our Saviour said to Peter, Get thee behind me Satan, for thou savourest not the things of God, but of men: And know that God and his matters are not more irksome to thee, than thou to him: lukewarm water will not sooner provoke vomiting, than thou dost the Lord to vomit thee out of his mouth. And so much may serve for this: according as thou findest this use to discover thee, so let the other uses following affect thee.  
Secondly, let this be an use of Admonition, consisting of sundry caveats Use 2 and watchwords to God's people: 
Admonition.  And first beware lest they be Branch. 1 offended at Christ and his simplicity: remembering that item, Math. 11.6.7. Blessed is the man that is not offended at me. Disesteem not your God, Religion, choice and portion, because ye see the jollity of carnal men cannot brook it, or stoop to the means thereof. jer. 2.9. The Lord taxes his people for their forsaking him; by sending him to Chittim and the heathens, saying, Do the heathens change their Gods? So say I, change not, nay, be not ashamed one jot the more at your Religion, 
Be not ashamed nor weary of powerful Religion.  because of the deep prejudice and disrepute which the world hath it in. If ye be not yet resolved to be sincere, let not the opinion of worldlings beat you off: If you be resolved, then much less let them cause you to be ashamed, or to shrink in your horns ever the more. If the truth of God be not able to bacl ye against such cavillers, you have tasted but small love from God or sweetness in it: If you think it hard to suffer, to bear indignities for that which ministers so unspeakable peace of conscience unto ye here, and must bring ye to heaven for ever, do ye not requite her well for her labour? No, say with our Lord Jesus, Matth. 11.29. I thank thee, Oh Father, that thou hast hidden these things to the wise, and hast revealed them to babes! My heart is more knit unto thee for thy honouring poor souls (who have nothing to take too, save thyself) with so rich a Pearl as Christ and Faith; than it can be offended with thee, that there be so few great, noble or learned ones to profess it: Alas! They have greater matters to attend, and while they carry their heads in the clouds, they fall into the ditch; their bellies are filled with their earthly treasure, 
Psal. 17.  and their spirits are puffed up with their great wisdom: But we look low and creep upon the earth, that thou mayest pour down thy heavenly riches upon us; and shall we having a feast in the mountains, envy their diet of the valleys? No, if the Lord hath given thee any insight into the mystery of Christ and regeneration, what frame and bent of heart the Lord delights in, Oh hug it.  
Be not troubled with the verdict of carnal reason, for as the root is, so is the fruit: Men do not gather grapes of thorns, or figs of thistles: 
Matth. 7.17.  Alas! If you see the world love her own things, so love you the Lords, and be not ashamed of him before Princes: Let the same affections be found in you, when you are compelled to be in the company of worldlings, which you bewray in the company of zealous ones, (due circumstances observed) and abhor the least wry, base thought, word, or behaviour, which should cause them to think, that you are dashed one whit out of countenance in your Religion for their sakes. I am not ashamed (saith Paul, for chains and prisons sake, or for false teachers sake who rejoice in the flesh) of the Gospel of Christ, for it is still (as it was ever) the power of God to salvation: 
Rom. 1.16.  and so Phil. 3.16.17. There be some (of whom I told you before, and tell you again weeping, enemies to the cross, whose God is their belly, whose glory is their shame, who mind earthly things. But what of that? Shall my conversation be ever the less in heaven? 
Psal. 73.20.  No: so David Psal. 73. was troubled at the jollity of such, till he recovered himself, saying, such a fool was I, yea a beast in thy sight! 
25.26.  But then he adds, I have none in heaven but thee, or in earth like thee! Thou shalt make their image despised! And it is good for me (do as they list) to draw near to God Oh! if thou wouldst cling to God, he would make such to come and worship at thy feet, and to choose thy portion! and so they shall when God shall visit them, so little cause hast thou the whilst to flinch for them.  

Despise carnal reason, as fast as she despiseth the simplicity of grace.  Despise you their carnal reason as fast as they disdain your simplicity: Say of it as Ahab of Micaia, I hate him, for he never speaks well on my side. And do not consort with them in their way, to seek approbation and allowance from them, in point of any compliment or endowment, whereby your hearts should be drawn aside from sincerity. Perhaps when you see the world esteems you for any outward gift in you, you will (with Hezechia) pride yourselves in their allowance, 
Esay 39 2.  and so forfeit conscience. But as Solomon saith, Taste not of their dainties Prov. 23.2. 
Prov. 23.2.  for they are deceivable meat. In the story of our Church we read, that many of the Martyrs were highly prised for their parts, some for curious singers in a Choir, as Parsons at Windsor, some for dexterity and dispatch, as Marbeck was admired by Gardiner for his English concordance, Smith for his skill in painting, Hawks for his personage and parts of wit and expression, julius' Palmer for his neat and ripe wit & learning: But Oh! their purity and holiness, these stained them. What cared these holy men for their approbation of one, or abhorring of the other? For their parts they esteemed all as dross for Christ, our Master Christ was scorned for his baseness, because he was no Prince of the world, but road meekly upon an Ass. But did he care for it? No, If my Kingdom were of this world, 
Joh. 18.36.  my servants would surely fight; but since it is of another, let this go. Oh brethren! one great cause of our disguisement at this day, and of our degenerate profession, is (as I suppose) the peize and weight which this carnal world hangs upon a Religion of form, whereby (with common consent) they exalt it on high, as that which hath prevailed against uprightness. It is an ey-sore now a days to our jolly Christians, to be over precise, and to cross with the sway and stream of the world; and therefore now, all strain their wits to seek out some liberty and dispensation against preciseness, that they might temporise with such. Beware (some of ye) lest you lose your Religion in carnal reason! I can tell you, it will soon overshadow and deface the power and vigour of it, if ye look not the better to it. Nothing is such a choakepeare to Religion, and such a pillar of Satan's Kingdom, as this carnal reason! And dare we be ashamed of our spiritual by a carnal? Do we begin in the spirit, and end in the flesh? 
Gal. 3.2. 2 Joh. 8.  Look we well to ourselves, that we lose not the good things we have sweat for: know it! God's apples will not swim in one stream together with this dung of carnal reason: be content (if it must needs so be) to be counted absurd and irrational: Say with him, that had throughly learned his lesson, by that which you call heresy; 
Act. 24 14.  I profess to worship God; by this my Religion of spiritualness, I most honour him! If I be deceived, so it is. I abhor the coleworts and unsavoury salt of carnal reason! Oh! what thoughts of heart doth it cause, that many Christians formerly of special note for zeal and holiness, should forget of what note they were, and become of the concision; 
Phil. 3.2.  be ashamed of their circumcision! Oh! that men should now count Religion which was wont to stand in the renewing of their minds, now to consist in their transforming to the present world! As in Peter's time, so now, 
Rom. 12.2.3. 1 Pet. 4.4.  men count it absurd, that we run not with them to the same excess of riot: And as Micol, so all her children, 
2 Sam. 6.23.  (for she is not barren of these) count david's and dancers before the Ark, fools! But I tell the (O man) if thou fear God, thou hatest the very garb and outside of a carnal worldling, as the next step to arrant profaneness and revolt! Be ashamed of no part of spiritual Religion, but count it thy Crown! say not, I will be as I was in heart, but to please my Master and to shun scorn, I must now and then drink, be of the common cut and fashion, and game, make up my bargains at the Alehouse, wear long hair, bolt out petty oaths, and say some prayers in family, as these rational men do.  
Mark what I say to thee, As I do not bid thee carry thyself as a fool among such, venting whatsoever thou thinkest, and crossing shins with every profane fellow; so yet, if, for thy wise, holy and spiritual worship of God, thou be disesteemed and nicknamed, and thereby art ashamed and discouraged, woe be to thee! Thou art ashamed of him, 
1 Pet. 4.16. Matth. 16. end.  who will (one day) be ashamed of thee, before Angels and men! God's people are indeed and must be counted strange ones, odd, absurd; none but strange men, pilgrims and strangers, 
2 Cor. 9 end.  abstainers from the diet of the common world, can go to heaven: 
Rational carriage simply not condemned. Matth. 11.19. Psal. 73.9. Sam. 6.22. 1 Pet. 4 21.  No rational carnal ones shall come there: I speak not this to cause thee to distaste reason and wise proceed in thy business, or to affect some guise which others do not, as if Religion stood in such affectation, (for the commonest is best, if modest) but to teach thee as a child of wisdom, to justify wisdom, and not to condemn the generation of the righteous, for the sake of a multitude who are led by blind reason: I conclude this point, If thy Religion should cost thee some disgrace, scorn and descant, yet if a spiritual one, be not ashamed in that behalf: If this to be vile, be more vile, and hang these reproaches before thee as thy glory, committing thyself to him in welldoing, who will requite thee an hundred fold for that thou losest for him. so much for this first branch of this use of Admonition.  
A second branch of Admonition to God's people, is, 
of Admonition.  That they beware Branch. 2 of nourishing any such dregs of this disease in themselves, as may either hurt their own souls, hinder the power of the word in them, set God himself against them, to purge them by unwelcome medicines, or cause God's people to be jealous of them, 
Nourish no such dregs in us, as by which carnal reason might be supported.  for their overmuch propenseness and inclination to this carnal reason. Still I prevent any objection which might arise, let none think I debar God's people from either reasonable and wise courses in their affairs or policy (so fare as warrantable) in Religion itself. No, in no wise (as the woman of Abel spoke to joab) but there is a traitor, 
2 Sam. 20.21.  carnal reason the son of old Ad●m in the City, which makes all the confusion; throw his head over the wall, 
Sundry of these noted.  and I have done. Many professors defile the ointment of sweet Christianity, with their overmuch policy, carnal fetches, and this dead fly, 
Eccles. 10.1. Matth 10.  makes all stink. They put more of the Serpent, than the Dove into the confection: their wisdom is not subdued and well prepared, as the Apothecaries use to subact and kill the poison of that serpent, whereof they would make an antidote: a man may perceive, they are more reaching, subtle, temporizing and equivocally reserved in their courses, then truly humble, harmless and innocent: their traffic, their company, their liberties, their family worship, their whole demeanour bewrays them: that fear of men's displeasure, shrugging at the least stir of danger, or the like, are above plain naked simplicity of believing or obeying with them. 
Prov. 30.34.  Christians, (so they walk as wisely as they may) should strain no blood out of the nose of wisdom, nor seek to go too fare in their carnal circumventions; but leave all to God, let him see to them, 
Psal. 119.93.  and say, I am thine Lord, save me; I desire to walk in thy way: Stand between me and my harms, so that I need not for any straits, be put to an ill conscience: 
Psal. 37.5.  I commit and roll my ways and ends all upon thee, do thou all my works for me.  

Carnal policy causes breaches among professors.  I see (brethren) an apparent difference among you in this point: That the simple and well meaning dare scarce trust many of you (who yet would seem as forward professors) because they see such shrewdness, such tricks and policies in bargains, and performings of promises, such hard dealing, savouring too much of worldly wit, and every man laying in for himself, to save one: Others have smooth tongues of their own to defend their ill qualities, even by lying and shifting defences, others can keep their own council, and make the world believe, that they are forward men in Religion, but all is to by't in their own minds and conceal that deep ignorance which they know is in them, or else worse evils, which they count deep skill to hid from such as might teach or admonish them: whereas others are naked and glad to be open hearted in confessing themselves each to others, that they might shame themselves. And so the one aims at avoiding shame, the other at getting grace: 
Gen. 49.21.  Others have an excellent gift at giving good words, with Napthali, but they will be sure to spare their own purses, their charge and travel to avoid expenses, yea such as by their own consent are laid out for their behoof; others will be as little as they can in good conference or in extraordinary duties, for fear; loath to let their neighbours see them forwarder for the Gospel, or in loving the ministry, than they are, lest they should be censured: others are very zealous for the Gospel, with a squint eye to their shops, their trades, custom, good marriage and take: Others will in no sort displease their Landlords, or superiors, very Nicodemites, doing that they do by night and by stealth, for shame, or fear, wanting faith and courage, to carry them out: 
Joh. 3.3.  Others covet to be thought well of by all sorts, and so carry a very even and smooth course, rather void of vices, then truly virtuous in God's sight; and fulsomely salute all sorts with equal love and courtesy, good and bad, so that a man cannot see conscience to sway them.  
Others have such a dark and doubtful behaviour, that no man can tell what to make of them, like those Sceptics, who were ever considering; so these walk as staggerers, neuters, nonresolved ones, as if their Religion were still to choose; and these affect the name of very wise ones, because they will utter themselves no further, then (if need be) they may keep their retreat safe, and have the wind on their backs. Others are very carnal in seeking their own praises, and advance their own gifts, merits, and good deeds, not so much for God's ends as to blaze their own worth and to be counted benefactors. Others will smooth and side with the bad and corrupt in a Town, lest they should displease, and so betray good government to their own self love; cannot endure to see any of their own kindred to be punished (much less their children) for open crimes; eager to maintain their own greatness, sway and elbowroom, in their places: Others will always go with the stronger side, be their cause never so bad: Others are so dangerously worldly, snigging and biting, usurers, hard and oppressing, or defrauding the simpler in their bargains, cannot abide any should go out of their fingers without a nip: Others affect good Preachers for some carnal ends, and professors for their natural parts, love the richer sort, 
Jam. 3.3.  cleave to Gentlemen and great ones, such as wear velvet and satin and rings, but bid the meaner sort sit at their footstool: Others fall to compare Ministers, and who shall go for their money: Again, to end, how many are there, who will be all in all to them whom they are beholding to, for their gifts, favours, lend, and gratifications, despising others? Infinite it were to mention all. I have (I doubt) wearied you already: For some are yet worse, and will sit at table and hear godly Ministers and others depraved by vile tongues, and scarce give them their breath to latch the blow, lest themselves should be thought too forward: Not to speak of those large breadths which they take to themselves in their profession, for their attires, pleasures, hair, companies, and the like. Shall I praise you in these? I praise you not.  
I fear rather that this carnal reason and corrupt heart of yours, 
Carnal reason eats up grace.  hath betrayed you to him who is the father of cunning and subtlety; & truly since this new found Religion of worldly policy and shifting came in, the simplicity of godliness hath been thrust up in a narrow room. And I tell ye plainly brethren, I fear that these time serving qualities do but lie in many of your bosoms to betray ye, when times of trial for the truth sake shall come! then (as thick as now ye stand up to our very mouths & pulpits crowding for room) when ye shall see some of us suffer for the truth we preach or practise, we shall see you come as behind hand and scanty: 
Professors unsound in peace will be so much more in persecution.  Tell not me, I will never believe it; he that cannot walk sincerely toward the Gospel in peace, he will never abide one brunt for it, by persecution; I look to see this place thin enough one day, by many of you, who (I doubt) think full little of it, and say, Am I a dog that you presage such things of ye? 
1 King 8.13.  No, I judge you not as dogs, but God give you and me, the properties of children, to be more ingenuous, cordial and plainehearted: These eagle's feathers mixed with others, devour and mar all: 
One Barbara Rogers.  Start at such mixtures of carnality, as once an holy woman of this assembly did, who being inclined to the dropsy, and consulting with the Physician, (who bade her to bestir herself and be angry with her servants, and fly about their ears lustily) answered, Oh! this will breed a worse sickness in me, your remedy is worse than my disease! As she durst not offend God by carnal wisdom for health, so neither grate you or go against the edge with simplicity of conscience and conversation, either for fear, favour, flattery, liberty, gain or ends of your own; but join with a comely and lawful prudence in your ways, the simplicity of Doves; 
Proverb.  and you shall find that he who walks plainly in his course, and deals faithfully in reproof of evil, shall at last have more peace in death, and be more honoured than all crangling and worldly wise brains, who have so many ways to the wood.  
The fox and the cat were talking of their tricks, but when the hounds came, the cat knew one thing, worth all the fox's skill, for she leapt upon the tree and was safe, when the other was torn in pieces. Death or the cross will try us who hath best skill, either the subtle or the simple: As he once said to the Crabfish (which he had always observed to go backward, and to gather up her joints) when she was dead, and lay open and spread abroad; Oh, so you should have lived! So say I to you, to such as one day shall wish plainness, Oh, you should have loved it all your life! Do so still, it is never too late to amend, if your hearts be not hardened: Oh! turn your swords into mattocks, and such of ye as have delighted to be perilous and shrewd fellows, affect plainness, fly with Doves, as birds of that feather; let the little child play at the hole of the aspe: Call not in question the truth of your Religion, affect not dark, close and doubtful carriages, but be as little children void of guile: And so doing, as Peter saith, 1 Epist. Chap. 2.1. casting off all guile and falsehood, come (and welcome) as new borne one's to covet the milk of the word: It would never trouble me then to preach to you: but now I fear you defile the truth, (or yourselves rather) with that you hear. 
An eminent pattern.  There comes a thing to my mind, really done, of which I will tell you: Once a simple minded traveller upon a poor horse was overtaken by two or three swaggerers well mounted, who asked him whither he would, and how fare he went that day? He told them to such a place, twenty or thirty mile off, and he hoped to reach it if God let him not: They scorning him and his poor horse, pransed away, (having a journey also to go) but at next Alehouse or Tavern they stayed an hour or two upon their tobacco and wine, and having so done, to their geldings they went, and put hard on; by that time the poor man was gotten a good way forward, keeping still his plain course and race; and being again overtaken, was again mocked by these gallants; but in fine, so it fell out, that their oft turn into the Tavern at each five miles end spent their day, and kept them from their journeys end; whereas the poor man's even and honest pace, overtook them and cast them behind. Walk plainly and hold on with simplicity, and that shall bring you safer home, than all the flourishings of carnal men, though now and then at a start, they may seem to outstrip you. So much for this second branch of the Admonition.  
A third caveat may serve from hence, 
Admonition. God's people must so shun carnal reason, as yet not incurring the just aspersion of folly.  to teach God's people to shun Branch. 3 the contrary extremity of foolishness and indiscretion in all their course and conversation. True it is, carnal reason and fleshly wisdom is an excess and overflow: yet want of wisdom, prevention, activeness, and dexterity in managing our affairs, is another extreme in the defect, and to be avoided as prejudicial to the repute of the godly, dishonourable to God, and occasioning base scorners, to cast aspersion upon Religion, as if none but fools were so precise. All that fear God therefore, do not (under colour of abhorring carnal reason) abandon reason and all from your attempts. Wisdom makes the face of a man to shine, 
Proverb.  and makes a man to stand before his betters; 
Proverb.  however it is the counsel of the wise man, establish thy thoughts by counsel, and by counsel make way. And Saint Paul saith, Be not slothful in business. 
Rom. 12.  Some men are like those who bend crooked sticks; they cannot mend one extreme, save by bowing the stick to a quite contrary bend, till they break it: Some to avoid one rock of sensual and worldly reason, rush upon another rock of rash incogitancy and precipice, running headlong about their matters. 
Act. 20. end.  Right reason may be kept (as the Townclarke told them of Ephesus) though carnal be abhorred, which is but the dregs and lees of the other. God hath (not for nothing) planted understanding in the mind of man, to be as the Pilot to steer the motion and course of our ship, through this vast seafaring life of ours; and therefore he will have all his to ponder their way, and tells us, 
Proverb.  That the eyes of a wise man are in his head, as the fools are in his heels. And therefore as in divine especially, so in humane matters also, it becomes a Christian to walk as exactly as wise, not as fools. It is the part of a wise man to think thus, 
Ephes. 5.17.  I make conscience of contention and quarrels, go to law: Therefore to prevent ill report, reproach, loss, and repenting too late, it behoves me to go wiseliest to work of all: Wranglers and lewd ones, if they have overshot themselves, will help themselves many ways: but a Christian must forfeit and lose that which by discretion he prevents not. Therefore deal and bind sure, if thou wilt find sure; leave not bargains doubtfully and rawly: require bills or bonds in matters of weight; take not things upon trust, men's bare words and promises, saying, neighbour, you and I shall agree, take it, or let me have it: But take witness, 
Jer. 32.10.  rest not upon bare meanings, and forgotten covenants, which breed many differences in the upshot, unwelcomely, and suits needless and unkind.  
There is I confess diversity between men, religious and carnal; 
Sundry instances of folly in the deal of Christians.  but let not that forestall discretion. I have dealt (saith one) for so much, with my friend without script & scroll, and I hope now we shall not disagree: yes, it comes in a day, which falls not out in seven year again; and death may cause as great difference between the best, as the worst. Abraham would not take Ephrons' shuffling words; 
Gen. 23 15.16.  What is that between me and thee? But weighed him out the silver and took witness. And David, when Arauna would have given him his floor, would not so slightly go to work, 
2 Sam. 24.24.  but paid him his price. Oh! it is not the speech of wise men, but fools, to say, I had thought thus and thus, or I thought not of this or that! Did ye not? Why did ye not that in time, which after will be too late to redress? What a shame is it for a Christian who must judge the earth, 
1 Cor. 6.2.  not to be able to manage his own business? Not to stop a breach with the cost of a shilling, which after may prove a ruin and cost a pound? Not to be skilful in his trade, in knowing the seasons of sowing, tilling, reaping and husbandry in their seasons? What a shame it is, 
Rom. 12.  for him who should be fervent in spirit, serving the Lord, to be sl●ck and lazy in his calling, and by improvidence, to become himself a burden to the Church, a reproach to the wicked, and a tempter of God to suffer the seed of the just, to beg their bread? How is this prevented, save by serving providence?  
Whence come so many banquerupts as are, even professors, save in great part from hence, that men rush unskilfully upon unknown trades, fill their hands with stock (from other men's purses) wanting skill and experience to manage them? And so by their unskilfulness either in husbandry, manufactures or traffic, spend their own, and their wives portions and children's means, and so must seek to hid it by travel into another world? Are not our plantations like to take well, if such be the planters? Others although of a loving heart to God's people, yet wanting discretion, suffer themselves to be much overlaid with burdensome persons, which oft causeth strife between them and their wives, when their states sink. Others pick quarrels with their trades, and so changing them for hoped gains in another, bury their stocks. Others attempt foreign voyages rashly, having no ability, spending that in the journey, which at home might be a stock for them to live upon; being utterly inexperiensed in such employments as they must be put upon. Others hope for great matters abroad, and finding poverty, grow discontented and repent them. We must know, it is one thing for a man to deny himself for God, when he calls us, as he did Abraham; another to call ourselves, when God calls not, but rather our own spirit deceives us: And yet it is a common thing with such, if they be taxed for such rashness, to say that men speak like worldlings from carnal reason; what? Must not God be trusted? Yes, but not tempted. Paul and the Pilot Act. 28. differed, yet Paul would not beat out his brains, nor cast him overboard, but rather guide him in his government.  

The third and main.  But the worst of this folly is, when it disguiseth Religion herself, and causeth that which is wisdom itself, to be counted foolishness. How many men pull upon themselves unseasonable and needless trouble, strong and cruel enemies, fines, censures, imprisonments, for their ungrounded zeal, rash judge of their betters, without a calling, (for then I grant they serve the Lord who will bear them harmless) mixing their own passions, invectives, upbraid and distempers, with the cause of Christ, who needed no weapons of such warfare: And hereby bring upon themselves either uncomfortable sufferings (if they stick to it) or else base recanting of their follies: How many private persons run themselves a ground, by meddling with abuses and corruptions, to which they are not called, going against the stream of those evils which it is bootless to exasperate, and so are drowned in that gulf which they cannot shoot? How many neglecting their callings, under pretence of zeal, run from place to place, misspend their time, borrow and pay not again, open the mouths of the vile against them to say, these fellows rail upon us for our carnal wisdom and worldliness: But surely we had rather follow our work hard, then hang upon each bush, and run ourselves into debt, and pay no man.  
Again, how many foolish and rash women, by their unseasonable cross of their carnal husbands, cause zeal in hearing sermons, to be ill spoken of, through their want of subjection? 
1 Pet. 2.12.  And few there are, who have learned to walk wisely toward such husbands, Masters, parents, neighbours who are without, that so their liberty be not restrained, and their commodity be not ill spoken of, by their abusing it to fleshly ends? How many zealous Ministers lack wisdom, moderation, and observing of season, manner and measure of their reproofs and censures, but disable themselves as much one way, as they think to do good another? But it were endless to dwell upon all. Let the conclusion be this: By how much thou seemest to abhor carnal reason, by so much be more careful to be guided by right reason, and true wisdom, which may cause thy Religion to be honourable, and prevent that offence and aspersion thereto, which else cannot be avoided: This for the third branch of Admonition.  
I conclude this use with the fourth and last caveat, 
of Admonition, direct to sundry objects.  somewhat more Branch. 4 generally concerning Christians of all sorts. First, let me press this personally to the sundry sorts and conditions of men, Ministers, people, parents, husbands, tradesmen and such like: Then let me also press it really, by abandoning those several vices, which beget and nourish this carnal reason in men. Touching the former: First, let it be admonition to Object. 1 Gods Ministers: Go not to work with this tool in God's matters. 
Ministers in sundry respects.  Please not yourselves in your invention, preparation of yourselves, when God suggests variety of thoughts, aptness of discourse or fine phrases, good proofs, uses similitudes and applications; do not feel your own warmth, take it not for granted that you cannot now choose but win the spurs: but know, God's matters must be done under another banner: As he said, not words, but strength and money must help in the war: So say I, 
Esay 36.5.  not your strength, nor might, nor wisdom, but my Spirit (saith the Lord) must effect it. As the Lord said to jehoshua and Zerubbabel, 
Zach. 5.7.  although you be weak in yourselves, yet I will enable you to lay the foundation, and to make the roof of my Temple: So, let God be chief in your work and deny your own reason, lest God confound ye, and make ye ridiculous to them whom ye would sell yourselves unto.  
Again, draw not on your people to carnal admiring of your parts, learning, speech & memories; teach them not a lesson which they are too prone to teach themselves, to have the faith of our Lord Jesus in the admiration of men, or accepting of persons! It is the way to breed partiality, pride, carnal savour in your people, 
Jam. 3.1.  and to destroy the spirit of selfe-deniall and simplicity in them.  
Vent not your own singular conceits and fantastical private opinions, to enhanse your names among the vulgar and ungrounded multitude, whose honour is but base breath, and ends in shame and repentance: Forsake not the main truths of God and the streams of wholesome doctrines, for those muddy creeks and slimy channels of your own inventions: for if this heat once touch your brain, you shall find it so to follow your hand, that (ere ye be ware) you will be over head and ears in this puddle, and nothing will savour with your ministry, but your own novelties. What a pother have those Eatonists and Pointers (as they call them). made in Norfolk of late, being men wholly ungrounded in the principles, yet under pretence of zealous magnifying the freedom of grace and power of faith, how have they puffed up themselves in a conceit of their own perfection, and maintained that they need not pray daily for pardon: Oh, woeful pride!  
Moreover, beware ye Ministers of Christ, of preaching Christ carnally, of envy rather than good will, and of swerving from the plain and effectual demonstration of the spirit, (whereunto all learning and parts are too mean to serve and attend:) Beware I say of taxing such, as although they affect not your course, yet come not shor● of you in sufficiency and worth: Farce and stuff not your Sermons with acquaint and neat words, frequent quotations of Fathers and languages (whenas God knows you make it (some of you) but a veil to hid your ignorance among them that are simple) Alas! oftimes your false Latin and Greek bewraves you to the judicious. Peter converted not three thousand at once with such preaching! Be wise unto sobriety: I deny not but among the learned, or in controversies handled among them, there is good use of tongues and arts oftimes: 
1 Cor. 14.21.22.  But to the simple idiot, ye are but signs of God's wrath, no instruments of Grace.  
Again, affect not moral subjects alone in your Ministry, (though there be use thereof) but especially strive to go against the carnal edge of the people, and first ground them in those things which are spiritual: urge the doctrine of original sin, faith in the promise, selfe-deniall, the new creature, mortification, taking up the cross, preparation for death, and the coming of Christ; other things will fitly follow, if once your people's hearts be truly broken and moulded in Christ, they will soon take the stamp of your moral doctrines: but if ye begin with these, you shall as soon take an hare with a tabor, as draw them to savour that which jarreth with their carnal reason. So much for you my brethren.  
Now for you, the people and hearers, I say this: be not led away with Object. 2 partiality and conceit in heaping up to yourselves teachers of your own, despising others; 
People in divers things.  but in all simplicity, embrace such, and all such with an indifferent spirit (according to the proportion of their gifts) who are meet to do you good: God hath made them all yours to serve your souls: be not so base as to embondage yourselves, and cleave to such or such persons or parts, neglecting the main scope of common edifying: occasion not jealousy and distaste among God's Ministers themselves by your folly; (as ye must needs do, if they be not the wiser) but cull out each man's special gift, and make use thereof as given you to the supply and furniture of each part of the body, with most apt and meet grace and ability, for her need. Discourage not Gods Ministers who are faithful, by balking thief Ministry, and cleaving to strangers, and perhaps inferior to them: These are pangs of carnal wisdom, and savour not of that spirit which is from above, pure and peaceable: 
Jam. 4.  Much less be drawn away from sound teaching, to carnal jangling, that so ye may learn an easy way to heaven, forsaking that one way which is truth and life. Affect not pompuous words, great shows, such as set forth themselves with carnal compliments and ostentation: admire them not: perhaps because you would feign come from Church with as whole a skin as ye brought, loath to be galled, because your conscience is crazy, therefore ye seek to such. And just it is with the Lord to plague people for this carnality of yours, with Ministers just like themselves, lips and lettuce, cup and cover agreeing, that each may be a stumbling block to the other. So that although you live as ignorant and blind as blocks or bats, yet you shall glory in the flesh of each other, saying, you have one of the Belwethers of the Country, as good, learned, peaceable, and good a fellow as any in the Kingdom: Oh! how doth Satan infatuate the world with the golden cup of formal devotion, through such! that he might cry down the power and sincerity of the truth. Furthermore although you affect the most Religious Ministry, yet rest not in the person: fasten not your faith upon man, his worth, zeal, holiness: believe not for man's sake, but for that power and efficacy which you discover in the ordinance: let God's truth be that into which your assent resolves itself, 
Joh. 5. end.  lest otherwise Satan buffet you in the time of trouble, that you never distinguished persons from things, and the demonstration of truth, from man's excellency.  
Again, catch not at new points, (forsaking old grounds) nor at choice similitudes, allusions and discourses: I observe it among some of you, that if God vouchsafe us sometime more neat expressions then ordinary, how are you taken with them! Oh! such a Sermon, such a point, how it affected you! take heed your brains deceive not your hearts; choose out special Sermons, by the peculiarinesse of conviction and persuasion, not by pleasing conveyance of words. Besides look not at the outside of things, but at their spiritualness: look not at a Minster as a friend, or one that stands up to fill the room, to serve the cure, and to stop confusion: 
2 Cor. 3.1.  But so let men think of us (saith Paul) as the dispensers of the mystery of Christ, (whatsoever their infirmities, errors, and wants be) and of the manifold graces of God, as messengers of reconciliation, as helpers of your joy (not to domineer and play Rex) but to feed the flock, and to seal them up by the promise, to beget them to travel again of them till Christ be form in them; which things if they were looked at by the people, alas! that unsavoury and carnal eye wherewith they behold the Minister would be turned into a spiritual; their feet would be beautiful, they would give them their very eyes, 
Rom. 10.  and count them as men of ten thousand. 
Job 33.  Men weigh not their gold in large hop scales, but in small ones for the nonce, and so they weigh truly; so let not the Minister of God be put in common & carnal balances, but in the weights of the sanctuary: Then the Minister should be a Shekel indeed, and have double honour and maintenance; and be received as in the name of a Prophet, above a common man: you whose souls are engaged to him (as an instrument) of your salvation, 
Matth. 7.  can tell what I mean. Such say with Paul, 2 Cor. 5. I know no man now according to the flesh, but according to their grace and spiritual use. Inure yourselves to it now, and at sickness and death it will be sweet for you to hear God in him, (I mean your Minister) losing upon earth, that which he hath formerly forgiven in heaven. But I see that I have broken my bounds: I must break off abruptly, and leave that which remains both of this and the other uses, to the next Sermon, if God will. Let us pray, etc.   

THE EIGHT LECTURE still continued upon this twelfth VERSE.  VERSE XII. 
VERSE 12. Are not Abana and Pharfar, rivers of Damascus, better than all the waters of Israel? May I not wash in them and be clean? So he went away in a rage.  
VERSE 13. Then his servants came near, unto him, and said, Father, if the Prophet had said some great thing etc.  
I Can not (beloved in our Lord Jesus) finish in the former exercise, 
2 Kings  that which I intended concerning the doctrine of carnal reason. I repeat nothing, but call to your mind, that in the fourth branch of admonition, I first spoke (by way of watchword) to the several conditions of my hearers. And first I entered upon caveat to God's Ministers, and so proceeded to the people. Let me now come to Parents and Object. 3 Governors: Be careful to what Tutors, and Teachers, 
Parents and governor's, beware of it  Masters and Guardians, ye commit the education of your children: Carnal reason looks at carnal ends, where children may not be bacl and belly beaten, where they may learn their books and trades, and have their stocks restored at their year's end; and this I dislike not; so be it, that ye neglect not their souls (which else will cry out against you) and leave them to themselves; so be it, you plant them not under Masters which are content (so they do their work) to give them their liberty upon the Lord's day, to drink, to game, and to keep company with them, by whom they may soon be carried into the depth of Satan, and grow debauched in their manners all their life after. Worldlings make but a mock of this I grant, and say, so they may have their children taught to behave themselves civilly, and learn their occupation, they care not greatly for preciseness, or to have them more Religious than themselves: but when they see this narrow scantling will not be kept, but irreligion teacheth them to grow drunkards, unclean, swearers and the like: Oh! than they wish they had been brought up with Puritan! Oh, ye husband's Object. 4 and parents look to it! let not carnal conversing with your wives and training up your children and servants, 
Husbands and wives.  humouring them in their vices for peace and ease, teach them the common religion of the times, swearing, cogging, deceiving, breaking Sabbaths, jeering and squibbling at those that are better than their selves: I tell you, look what Characters are in your seal, will soon be seen by your wax; they shall have cause to curse the day that ever they saw your faces; nay perhaps one day your own consciences shall rend you in pieces for that you see the fruit of your government appear so fearfully, and shall say, it was I that nipped this blossom on the head, I corrupted my wife, I tainted my children in their youth, I shall pay the shot of their soul's ruin.  
Object. 5 So ye Physicians, 
Physician's  take heed of the disease incident to your profession, even to be haife Atheists, and that by ascribing so much to natural and second causes, and too little to God: Philosophy and Physic will reveal no better, except Divinity teach you to ascribe all to the supreme cause, and be content to stoop, and be at a set in your cures, when providence will have it so. Teach yourselves & your patients who is that great Physician that rules your Art; and take not upon you, to keep that key of success, those issues of life or death, which are under divine custody, who can kill by a disease not mortal, 
All sorts.  and can save when the disease is deadly. Object. 6 Likewise you Magistrates, 
Magistrates.  boast not of your skill in the law, but fear God, & say, it is the Lord who subdueth the people unto us: you scholars Object. 7 and Sudents, beware of that profane tradition that ye cannot be religious and learned; 
Scholar's and student's.  set up the Bible above your other library, and prayer above your studies, and the Lord above your wits; tie your boats to his ship, to be led according to his motion; follow the star till you have found out the babe Jesus, and do homage to him with the first and best Object. 8 of your treasures: Ye tradesmen, shopkeepers and labourers, sacrifice not to your nets, 
Tradesmen.  say not to your hands, you have made us rich: ye rich men Object. 9 say not to the wedge of gold thou art my stay, this were (as job saith) to Object. 10 deny the Almighty: ye poor folk now in this dear time, despair not of relief, 
Rich and poor. Job. 32.16.  because you see few friends; say not, God give me health or else I starve, for more than I work for I look not for: use industry, but set up God above, adore his providence who all this year hitherto hath so provided, that yet ye are not starven, make him your God alsufficient: Object. 11 Ye midwives, teach not women in their travel to call upon our Lady, 
Midwives. Jona 3.9.  but bid them say, salvation is of the Lord. And thus would I speak to all sorts if they were present; cast out that carnal reason whereby ye feel yourselves most tempted to distrust God.  

2. Branch of this fourth Admonition. 1. Prejudice an abettor of carnal reason.  And to these former, let me add also other caveats in a word, against those evils which nourish this carnal reason in you. As first, one prop of this sin is prejudice and forestallednesse: Such as those Jews, Acts 28. bewrayed, who when Paul made his defence told him, This sect of nazarenes is every where ill spoken of, and from this carnal ground, they renounced his apology and cause. A second, is scandal at the power of Religion; Oh! it is a pinch and a check to their carnal liberties, men cannot endure such chains, Psal. 2. and will have no Lord to curb their lusts. A third is, offence and stumbling at the means of Christ and Religion: Do any of the Pharisees follow him? 

2. Scandal at Religion and her meanness.  
3. Base fear of man.  
Luke 1. Tradition.   None save these people who are accursed, embrace him. A fourth is, base fear of man, more than God. My grandfather, father, friends, favour not this way; I see it breeds loss, danger, trouble and pursuit. A fifth is, the tradition of men: As Zachary disliked to name his son john, because none of his family were so named; rather they choose to be irreligious still, then to change the custom of their forefathers: And the threats of parents to their children do deter others, saying, if I thought thou wouldst be one of these zealous ones, thou shouldest not have a foot of my land. A sixth is, lewd counsel 
Lewd counsel.  of such as egg away the younger sort and tell them it is the next way to reproach and beggary. A seventh is, base flattery of superiors, Oh! there is a slavishness in some men's spirits, that so they may be taken up with their betters, they will forfeit their Religion; they will lose God, rather than the company and countenance of the great. An eight is, base ease and formality 
Ease and formality.  of profession, it is an Idol universally received, and spit out of the mouth of carnal reason, the Mass (as we say) bites not. A ninth is policy, 
Equivocation.  when men equivocate with their own conscience for their safety sake: as those in Queen Mary's time, who would come to Mass to spare their skin; and now adays what dare not men do, to save a living?  
Here perhaps it might be expected, that I should say somewhat about Jesuitical equivocations. But if men of their own side might be heard speak against them, Papists against Papist, I need say nothing: 
Josephus B●rnes.  for sundry of them have written in the open disclaiming of such villainy. It is sufficient, 
M●lderus Episcopus Antwerp.  that in such equivocations the heart thinks one thing (by reservation) and speaks another, and that to deceive: What is lying if this be not? And whereas they say, that is for lawful evasion: I answer, it is indeed for evasion, but that which is by a lying way cannot be lawful. A Papist is asked, art thou a Priest? He answers no; he reserves this, not a Priest of Baal, or not a Priest to utter it to thee; herein is a lie both for matter and manner: for matter, in that he utters; for manner, in that he means, that is to deceive. They object, the whole proposition made both of the expression and suppression is true: I answer, That only which is expressed, is the proposition, which is a lie; not that which is concealed; if that were uttered, the whole were true, but so there were no cozenage. To think a truth, which in word they gainsay, is a lie. A lie properly respects another; by declaring his mind by words, which serve to that end; no man is said to lie to himself, but to another. If I should say the fire is not hot, meaning by an heat external; or a man is no reasonable creature, meaning as an Angel: are not here lies? He that denies, denies whatsoever is contained under the sense of that he denies. He therefore, that so answers and swears, is perjured; and so all sound Divines affirm. Let what tricks be used, that can be, God takes the oath not as he intends it who makes it, but as he who takes it: oaths must go according to the common use of men. To swear, is to call God as witness in things doubtful: but who doubts whether a Priest be a Priest of Apollo? Truth is an act of righteousness, not to be esteemed by conceits, but words. See Jerem. 9.8. 2 Cor. 4.2. It is objected, they maintain not such answers always, but for uses to shun danger, death, etc. I answer, that which is nought, must never be done. He that saith, I saw not such a Priest, reserving in his mind (at Rome or Venice) doth not qualify his lie, because he doth it to himself only; another cannot apprehend his mixture or limitation: Such therefore are of Saint james his double minded ones: It is objected, that which is concealed, is but only a desperate thing, not contrary to that which is uttered. I answer, yet it is a lie: for if I affirm that of Plato, which is only true of Socrates, it is a lie; yea this is a double lie, because it is under the colour of simplicity. Again, an oath is the end of all strife Heb. 6.16. But by these oaths, controversies are never ended, but endlessly multiplied: they object, the judge is incompetent; or they are asked of things under the seal and secret of confession: but then we must not lie, but shun such a judge, or deny to answer: for what is so false, but may be made good, if we may reserve what we list? A written lie, borrows no truth from him that reads it, nor a spoken lie by him that hears it; a lie it is because it is so in the writer and speaker: Truth must be to us as David was to his soldiers, worth ten thousand of them; so worth our life, goods, liberty and all. The speech of a woman; I will not therefore deny a truth, lest I should die; but I will not lie lest I be damned. Tell me, what laws could bridle liars, if this course were lawful? How foolish were the Martyrs who lost their life for want of this trick? Whose testimony should be currant in Court? These equivocators object the lies of the midwives, Abraham, David, Rahab etc. But one sin excuses not another. When 1 Sam. 16. the Prophet said he came to sacrifice, he was not asked the question, he spoke the truth, but not all, neither needed he, Christ seemed willing to go further, but did not; and why? Because he was dissuaded by others. Other examples which they bring, are not words which require a reservation to clear them from a lie, but have an entire truth in them being aright understood. The conclusion is, the trade of equivocation is devilish.  

Ambition.  A tenth is, affectation of honour and preferment, for which it is easy to lose a good conscience; he that can lose a little pomp, may purchase a great deal of peace. So also to end, schism and singularity, these and such like, 
Schism and singularity.  are oil to this flame of this corruption; cut these off, intercept these succours and through mercy this carnal reason may be starved and vanish for lack of nourishment and fuel. But I insist no longer: let this serve for the fourth branch, and so for the whole use of Admonition.  
A fourth use may be confutation of Popery: It is a mere dunghill raked Use 3 together by carnal reason. 
Confutation of Popery.  All the world itcheth to go after them. Those that fear God should say as Peter answered Christ, Joh. 6. Will ye Instance. 1 also go after them? No Lord thou hast the words of eternal life. Alas! men are weary of spiritual worship, when they have carnal. The Devil and his eldest son, know well the complexions of carnal people; and when the Gospel hath been preached twenty year together, yet people will long after the garlic and onions of old Religion, and carnal reason with her tail sweeps down a great part of the stars of heaven: we do but gugge and tyre most men with our preaching of selfe-deniall and faith: Alas! one carnal Popish fellow would draw more after him, than ten Preachers. As one saith, The Devil never shed drop of blood for us; yet he boasteth that he can have ten to one more at his beck then Christ. Popish Ambassadors have pulled away abundance of London professors to their Mass; they establish their throne upon these two pillars of pomp and devotion, both carnal; and by their Circe her cup, have made drunken the Princes, Peers, people of the earth from the highest to the lowest. Those devilish devices and pretences of theirs, their antiquity, universality, visibility, without interruption, of succession, their consent: Their goodly shows, rich vestments, ceremonies, golden Temples, Altars, Images, and Crucifixes, their allegation of Fathers, patching up old garments, with the shreds of man's testimonies, have set such a flourish upon their Religion in the eyes of fools, that they have infinitely screwed themselves into the affections of our libertines and carnal Protestants; 
Eccles. 7.26.  I have touched this point in one sermon before, I will here be short: As Solomon saith of the harlot, so say I of all their painted Religion; He whom God hateth shall be catcht by her: And it is just that so many in this land are left to tickle after this Religion of theirs; The Lord leaves them to be deluded hereby, because they never cared to receive the truth; to be gulled with pebbles, because they loathed Pearls. And when error hath gotten once into the entrails and bowels, it pleaseth so well, and is so rooted, that they hardly return to their former diet any more: 
Gen. 8.12.  The Dove cared not for the straight Ark, when as once the face of the earth was dry, and gave hope of large liberty. The only soil for Popery are the lose moulds of carnal reason: There she roots and prospers: besides this, they mightily insinuate themselves by carnal reason in another kind. Their great promotions and preferments, which they proffer to their adherents, do mightily prevail with ambitious minds, and hath drawn aside many pregnant wits.  
Another trick of carnal policy in Popery is this, That they have always Instance. 2 found Sinon's and factors among ourselves, to bring in the Trojan horse among us, under pretence that our Religion and theirs, our ceremonies and theirs, do not so differ, but that wise Cassandrian spirits, and men of moderation might reconcile them together. In opposition whereof, one of our worthies wrote his Reformed Catholic, and shown, that (notwithstanding their blanching) we must be as irreconciliable with them as light and darkness. To this end was that cursed Interim in Charles the ninth, and Luther's time, even to eat out the marrow of the Gospel, and to choke all that were unsound at heart. The like to which, was that Possiack Synod in France; and still to this day, do they keep their possession among us, by the mediation and negotiation of such agents of theirs who (abhorring the power of truth) uphold Popery by their distinctions, and by consorting and complying with the Papist to the uttermost, that he may be pleased, whosover is wronged. And thus the cause of Christ from age to age loseth ground, and Popery enlargeth itself, as the sea encroaching upon the shore. As our worthy Martyr john Rogers once told those Anglo-Germane exiles, if they still resolved to maintain this Popish Pandora, and not to establish pure worship, abandoning their trash and formalities, all would go to wreck, so we find it.  
Instance. 3 And thirdly, herein they concur with carnal reason, that from her they borrow help and assistance to their Religion; as if God needed such art and skill of man, to further his designs. As for example, To provoke men to mortification from the world, they exhort them to renounce commerce with men, and betake themselves to a Cloister. To draw men to chastity, they persuade them to vow abstinence from marriage. Sundry penances they lay upon the bodies and purses of men, which though God never appointed, yet they say, it is impossible otherwise to prevail against the invincible sensuality of men: Spiritual mortifying being so difficult, that they see few will apply them, they are compelled to devise carnal, and such as border upon the flesh: And indeed they want not the example of many of the Fathers, who often stretch a joint, and go against the express Scripture, when they would persuade any difficult duty, by advising policies of their own, to eke out the infirmity (as they think) and penury of divine persuasions. As Origen, notwithstanding all his Allegories of the text, yet made a gross and literal construction of that text concerning Eunuches; making himself one corporally, for the desire he had of virginity: But such tricks and devices of men the Lord abhors: I confess that himself for a time permitted a pedagogy under the law, (when the light of truth was dim) consisting of such carnal rites and abstinences, cleansings and humiliations; but withal he confined them to their space and period, and meant not to have his Gospel and the clear sunshine thereof to be darkened with such blind devotions of superstitious brains: No, God's art is able to invent ways often times more efficacy than such as these, which indeed have a show of Religion, in not satisfying the flesh, but are brought in to oppose the power of Christ, 
Col. 3. ult.  who is a stronger man to cast out Satan, than he is to hold his possession: But Satan will never cast out Satan, for than could not his kingdom endure. I conclude therefore upon these grounds, that till carnal reason and religion can be reconciled, (which is as hard as to yoke the Unicorn to the plough) Popery and Christian Religion cannot stand together. So much for this third use.  
Use 4 A fourth use from hence, is Terror and Reproof, to all that do and resolve to abide under the banner and conduct of carnal reason. 
Terror to all that cleave to carnal reason.  Brethren, behold not your own baseness only in some few pranks of carnal reason, as in devising of excuses and shifts to defend thy sin, or in rejecting Gods counsels and commands, or in cavilling against the promises: But take this mirror of thy cursed nature, thy perverted and degenerate reason, and see what an ugly hue thou art of, in the sight of God; a very natural idiot is not more irksome unto thee, and unfit for thy service, through his perverted brain and cross foolishness, than thou by this depravedness and reason of understanding, hast made thyself irksome and odious to God, and unmeet for his service. Consider of it sadly, although some relics of reason are left in thee for thy natural and civil courses and ends, yet in the main respect, and in that wherein thou wert more excellent than all creatures, and barest Gods image about thee, I mean holy reason and pure understanding in divine matters, and for heaven, thou art most wretchedly debauched of all other. Reason was set up in thee by thy creation, as a Queen in her throne, with her Sceptre in her hand, furnished with all excellency, to conceive and judge, affect and savour God's righteousness and will, abhorring all other. But by old Adam, lo, she is fallen into the hands of thiefs, who have rifled & robbed her of her best jewels; she hath not lost a few spangles & ornaments of her attire and dress, but is deposed from her royal estate, and the sway she bore over all the powers of the soul, will, affections and conscience, (which were as her Peers and the Nobles of her Court) and above all the members of the body (which were as her subjects of lower rank) but both under her authority, going, coming, and doing what she pleased, in a most beautiful and comely agreement: But now she hath lost her government, they rather sway her with their violence and impetuousness: For why? She hath lost her subjection to God, her dignity is gone, and now in stead of spiritual clear insight into God's mysteries, she is left blind, erroneous and perverse: Not as a sick Physician who hath all his skill still, save that he is letted from the exercise of it by accident; but bereft both of power, will and skill altogether.  
Come hither ye Pelagians and Anabaptists, and visit this jezabel thrown down by her Eunuches from her Tower, and dashed in pieces, so that none can say this is she: Behold this widow sitting as Tyrus in the ashes of desolation, and yet having no sense of her loss, she misses not one of her jewels, nor earrings, she feels not the loss of her Crown and Sceptre: Oh! woeful creature that was wont to be enriched with such choice pearls and goodly jewels, as all the earth had not the like, shall all the world, all the creatures, shall God and the Lord Jesus, and his Ministers and servants, bewail and weep over her, saying, Oh, that thou sawest what thou art stripped off! And shall she be senseless of her poverty and nakedness? Beloved, give me one carnal man or woman in all this assembly, that ever was troubled for this their misery, and I will recant! Even as a poor man cuts his meat with the same rusty knife wherewith he doth his work, so one tool serves for all business: 
Carnal men handle God's matters and their own with the same tools.  look with what instrument they bargain and buy and sell in the world, the same they go to work withal in the most curious and holy services of God: By it they judge, esteem, affect, practice; and all these they do perversely, mistakingly, erroneously; and condemn all which sorts not with them: Nay besides this cloth hath taken a deeper dye and tincture, she is plagued with other false principles of worldlings which make her brutish, profane & Atheistical, so that if we could see such a one, Pelagian, Papist, or Machiavilian, in their true colours, we would think we saw the Devil in the flesh: Who would not tremble to see such a sight? Who abhors not Esau despising his birthright for his red pottage? Who loathes not a Papist in his carnal worship? And yet carnal reason (the root of both) who trembles at? Who is moved to see sots and swine to trample these Pearls of Religion under feet, at the trough of their own draff, profits and pleasures? Who thinks such wisdom sensual and devilish? Who saith with Christ, Get thee behind me Satan? Thou savourest the things not of God, but of men? Those savourlesse wretches, whose God is their belly, and whose glory is their shame, 
Matth. 16.24. Phil. 3.18.  whence came they, but out of this womb? Nay (brethren) who think themselves such jolly ones as these? And yet (as wise as they are) to hear them talk of regeneration, Christ and faith, were a spectacle more ridiculous than any Pageant!  
Let therefore (I beseech you) this terror sink into all your hearts, and carry rottenness into your bones, 
Application of it.  who are sick of this disease: you shall not need the fever, dropsy or plague to destroy you; your bane is in your bosom: And will you cover it over with a fair suit & not see it? Then I wish ye to look upon that curse of God which commonly haunts such persons. How did that woeful Spira by the counsel of the Pope's legate and carnal reason, deny the truth? What made the halter to hang Achitophel? Did not carnal reason? Oh, (saith he) thy counsel is forsaken, David will prevail, prevent death by murder! How doth God leave many a civil and moral fellow (that stood upon his carnal bottom) to reproachful sins? To strike and kill in their wrath and so come to shame: To commit rapes and unnatural lust, and so come to their ends: What examples have we seen of this in our Country? As if the Lord from heaven would be avenged of all despisers of Religion! How many of your moral and good natures are daily seduced to uncleanness and drunkenness? Oh! well may we say, where is the Scribe? 
1 Cor. 1.16.  Where is the wizard of the world, that lays up for a rainy day, and saith, soul take thine ease? How suddenly is he pulled down from all, 
God be fools carnal reason.  and dies like a fool? How doth God scatter the imaginations of such as could make themselves merry with disdain of Religion? And what fools doth he make them? How many of your ambitious ones, die beggars? How many of your reaching heads, engrossers of farms, trades, and such as have many irons in the fire, come to the state of banquerupts? And then, Oh! Puritan are wise men, for keeping within their bounds! But till sad experience come, they will either have all, or lose all. Here some of them are encumbered with suits at law which ruin them: Others defeated of their ambitious hopes, and being frowned upon by their betters, run mad, or prove beggars, having lost a hundred of pounds for moonshine in waters; some hang themselves: 
Sad precedents.  Others meet with potent opposites who crush them; others looking after gallants, get harlots into their bosoms; small matters are too base for them, therefore great things must bane them: As Saul falsely of David, so may I truly say of this, they have chosen her to the confusion of their own face! How are Herod's crossed and beaten down in magnifying their parts? Some Scholars at University losing their wits for their proud aspiring spirits: Others thinking to win the spurs, have been disgraced by God in their Pulpits, their acts, strucken dumb, their wheels taken off, and they made ridiculous, to teach others to be humble, and make conscience the foundation of their wisdom and learning: As that woeful and cruel King of France in his ruff, would needs force one of his Nobles to take a staff and run a tilt with him, and so one of the broken splinters running in at his eye, pierced his brain and killed him: So doth carnal reason put one weapon or other into Gods own hand, by which they run with him till their own throat is cut, and they destroyed. Oh! be all such abased in yourselves, and become fools that you may be wise; and that in time, before God prevent ye by his wrath, and so you wish it too late. This for Terror. I will add some counsel after Reproof.  
Another branch therefore, may be bitter reproof to all sorts for their Use 5 overmuch yielding to the rule of this woeful mistress carnal reason: 
Reproof in divers respects.  I have touched some particulars (by occasion) before; 
Practise of carnal reason reproved in all sorts.  I will add a few more here: I say, it should convince the consciences of us all that are before the Lord this day, for our arrearages of carnal reason: We should say as Pharaohs butler, Lord this day comes much of my sin in this kind to my remembrance: O Lord, the branches of this stock are infinite! How oft hath my base heart stumbled at the pureness, the closeness of thy ways, desiring the door were opener for my carnal ease, liberty and breadth to go in at? How oft have I thought my fine wits and China-mettalled understanding too dainty for thy matters to meddle with? My parts too good to honour thee? How little have I laboured to submit my wit to thy will with gladness? How often have I stumbled at the simplicity of thy Ministers & servants, as too meanly gifted for my reach? How much ado have I with my cursed heart to profit by them, as not complying enough with my carnal expectation? How oft have I measured good things by their success? Being ready rather to choose sin with happiness, than virtue with defeat and ill consequence? How weakly have I been carried with partiality of heart towards the godly? Affecting them who have been close, faithful, friendly, useful, beneficial, welconceited of me, tender and indulgent, merciful and bountiful, rather than others, who hath been more estranged in affection, more ready to reprove my faults? How much ado have I from restraining indignation from such as are aloof from me, and little esteem me? How seldom have I gone to hear publicly or to take counsel, but I have rather sodered my faults, than desired that the righteous might smite me? How prone am I to look at the greatness of some religious ones, and to make use of them in that kind, rather than their good examples, and the savour of their grace? How weak have I (O Lord!) discovered myself to be, both in doing and suffering? In the one, being carried more with outward encouragements (hireling-wise) then upon a promise? If I have found my labours, my services, accepted with men, credit, countenance and maintenance following, how trim have my wheels gone? If not, how heavy? In the sufferings I have had, how do I seek rather to lick myself whole by outward helps and remedies, then by that hundred fold which thou hast promised to requite my losses withal? And though I have not run to good witches, yet how have I clavae to mine own carnal reason? And seeming to have shot a gulf, how have I been drowned in a shallow.  
Oh! when I have found unkind, unthankful and base usage at the hands of them whom I have served in Ministry, counsel or helpfulness, how hardly, yea bitterly have I taken it? As if I had done it to be thought well of, and not as one who had learned to undergo good and bad report? How hath my arm shrunk itself in toward such? As if I had served an ill master who will conceal the labour of my love. Oh! ye Headburrowes, and Officers of Towns, let this truth of God convince ye: how do you look at pleasing men, shunning ill will, aiming at serving your own turns and base ends, rather than at discharging duty in punishing offenders, both spiritual upon the Sabbath, and moral at other times, despisers of the ordinances, swearers and drunkards? Is not this carnal wisdom? else know not I what is. Alas! where is David's spiritual reason, that blessed God for giving him an heart to build a Temple, and prepare stuff for it, although it were the lot of Solomon to have the name of it? So God had it, how little cared he by whom? So Christ were preached, how little did Paul envy, or care by whom? And so again, what is the common speech of men? If I had ever hurt him, it would not have grieved me to be ill spoken of, or dealt with by him. But alas! thou hast more cause to bless God for thy breastplate of innocence to shroud thee from God his revenge. Thou shouldst see God rather against thee for thy little respect to his Majesty, in the sincerity of thy spirit, then at man whom thou hast not offended. So again, how oft have our carnal hearts intruded themselves upon God's administrations, to censure him for the long suffering of the bad, and the crossing of his own in their zeal and good cause? Ah, poor worm! canst thou comprehend God's ends in thy fist? How do we Ministers murmur and complain, if we do no good? Why? are we above election, or servants to it? Is it well, not that we are a sweet savour in all? And so I might be endless.  
Therefore I beseech you in God's fear, let this be a special mean to humble us all for this our base enterfeering with God in his holy ways, 
Application of it.  by our carnal reason. Oh! you who have been so ready to be led from God, by fear of parent's displeasure, loss of favour of betters, repent and break your hearts: Ministers who have betrayed the cause of God by base time-serving, and pleasing men, loathness to suffer, Oh! repent of your carnal reason, & recover God's losses ere ye die. Oh! you that have chosen to save your live, or lives, rather than God's honour, consider how small your gains have been, in losing your souls for a molehill of earth.  
Repent, O carnal wretch! who wouldst never be brought to more religion than lay in the lap of thy carnal reason, not cut off a lock for God, not forgo a petty oath for him, not lose so much love of an husband, a Landlord, as is worth two straws for him. Repent and be humbled, O thou that hast fleerd and laughed in thy sleeve at the sincere! Thou who hast made God's worship and profession to serve thy turn, and sold thyself by it, to credit, to custom in shop, to good marriage by it, thyself being bad. Come out, O thou hypocrite, who (like Absalon) hast openly spread thy Tent, for the attaining of thine own ends! Ye politic projectors and cunning plotters for your own gains, enhansing above others, though with an ill conscience, and oppressing of the silly, humble yourselves and be ashamed! Take God and his people to witness this day by your tears and mourning, that it is so. You that have come, and are still coming to the Sacrament with carnal hearts, for custom, and to prevent the Court, or reproach, rather than conscience, who have your hearts on the left hand, saying, I see nothing there to be had, it is no likely thing Abana can heal me, and Jordan can cure my leprosy! Me thinks I fear I shall go home as I come, and lose my journey! Oh! above all others, repent ye of this carnal dispute! Naman repent: repent you, ye have sinned with him, repent with him on God's name. The Lord from heaven (beloved) shower down blessing, and convince your spirits of these and all other declension● of yours by carnal reason.  
And to conclude, 
Counsels added. 1. Let not the conceit of your Religion deceive you.  lest ye should think (any of you) that your disease is incurable, be stayed with a word or two of counsel. And first, beware lest the conceit of your religion blindfold your eyes, that ye should not see how carnal ye are: it is not that which can save you harmless. The ground is nought, and your black colour will take no other die. What boots it that now and then you hear the Word? That will not alone mend you, as long as this bosom Orator lodges within, which will in one night undo as much as God hath done all the week. Offers, and wishes, and prayers, vanish where this Devil is harboured. 
Judg. 20.8.  Little jether cannot kill Zeba and Zalmunna, great Giants. What is hail shot to shoot down a Fort? Or a spear to the scales of Leviathan? As long as thou liest in this ship, thy going up and down stops not her motion: thou art carried by it nevertheless. Carnal reason is no torrent, soon up soon down; but a gulf which only the Spirit of God can exhaust and dry up.  
Secondly, consider well the nature of it: it is enmity to God, 
2. Counsel. Consider the nature of it. Enmity to God.  and perpetually opposite to his matters. The more spiritual the object, the more contrary is this. Till it be searched to quick, 'tis smooth and quiet; but than it will fly in God's face. Gamaliel advised his fellows, Act. 5. to desist, lest they should fight against God. Carnal reason dares do it; either at long sword, or with a pocket dagger: Be afraid therefore lest God turn again and fight against thee! 
Acts 23.3.4.  As Paul said to him that perverted the Law, so I to thee, Take heed God smite not thee, thou painted wall, that opposest his pureness and spiritualness. 
Acts 13.8.  Paul seeing Elimas' the Sorcerer, bend himself against him, and said, Oh! thou full of all malice and subtlety, how long wilt thou pervert God's way? Stoop therefore to God, and prevent the wrath!  
Thirdly, 
3. Counsel. And the penalties attending the custom of this evil. 1 Sam. 4.9.  consider whether God's hand be not upon thee by some either spiritual penalty of a dead, hard, impenitent, scornful spirit: or else temporal judgement upon thee, according as thy sin lieth. When thou seest God really come against thee, play not the Philistin, to fight against him the second time. God can vex thee even by them thou hast scorned: He can force thee to consult with a poor Minister for ease, scaring thy conscience. If he do so, resist not. God delights to resist the proud, and by mean things to beat down mighty. Be not as the Drunkard on the top of the mast, who being beaten, felt not. God aims (by conquering of thy masterly carnal reason) to pull down twenty more jolly fellows. Once I knew one who was converted to God by an holy servant of his, and his conversion brought the whole Town into order under God's beck. For why? as Ahabs children's guardians trembled at jehu, when they saw two Kings could not stand: so these seeing one tall Cedar fall, and stoop with all his wisdom, fell down flat. Oh envy not the Lord this honour! 
2 King. 10.4.  make him and thine own soul this amends! Entertain but a suspicion at least, that God will be revenged. Brethren, God's market grows low, this ware lieth upon our hand: let us take some handsel this day of some of ye; we will take any thing rather than sit still. If I could but draw a jealousy and fear that all is not well with some of you; I should go home with gladness. Oh! Doth God say, 
1 Cor. 1.12.  Not many great, learned, and wise are called? And do not I tremble? O Lord am I one of these few? Say not, if there be but three at Church to day touched, I will be one. It stands not in boasting. Oh! that this needle might draw the thread after it.  

4. Counsel.  Fourthly know, that as hard as this leprosy is to be cured, the Lord is able to do it. Look upon Naaman in the 13. verse. Yea, by the despised remedy of preaching, even a foolish way to flesh. See those prophecies, Esay 25. ult. He shall pull away the cover of darkness, and pull down the lofty ones. So Esay 24. Read also Ezek. 28. Though Tyrus sat as a Queen, thought herself wiser than Daniel, having increased her wealth and jewels; yet God saith, he would pull her down. Labour that this pulling down may be in mercy. But more of this in the use of exhortation, and the means there prescribed. Thus much for these fourth and fifth uses of Terror and Reproof.  
Use 6 Now I proceed to the last use of Exhortation, and of Comfort, and Thanksgiving annexed thereto, 
Exhortation.  and so conclude the Doctrine. And Branch. 1 therefore in the first place, 
Give up our weapons of carnal Reason to God. Job. 42.2.  I exhort all God's people, that if formerly carnal reason, distrust, and cavilling of heart have dogged them in matters of God: they would now at last (being thus convinced of the truth of God) startle and shrug at it, and say with job (in a like case) I have once spoke, but I will hold my peace, and lay mine hand upon my mouth. He had long jangled and cavilled with God, alleged for his own innocence, and seemed to call God to the Bar of his own carnal reason And as his friends one way had cavilled against his uprightness, by the misery that was upon him: So he on the contrary, cavilled against the justice of God, by justifying himself. But the Lord approved neither of both, but sent Elihu to be a moderator between them: And the Lord steps in himself, and convinces them both; till at last job yields with confusion of face, and comes in with abhorring himself, and silence. Oh! this is (up and down) our base spirit: we have long lived in an habitual contradicting of God, not only in his crossing of us, but in his ordinary walking toward us. Oh! how should it humble & tame us! Oh! how should we abhor our cavilling spirits! The very Papist himself is not more carnal than our spirit is: They cavil against a spiritual presence of Christ in the Sacrament, and plead the words (Hoc est corpus) tooth and nail: They cry, Is it not the word, the very Text? (They can cleave to the Text when it seems to serve their turn, but else they make it a nose of wax) And how eager are we against them for it, calling them Capernaits and Carnal? But mean time we see not that carnal reason within our own breasts, which fights against Gods spiritual government and administrations. We cavil saying, If God were as he promiseth, we should hear some real voice from heaven, or see some glimpse of his presence in an outward manner: Surely he would declare from heaven who are for him, and who against him: 
Carnal reason wishes old ways in stead of a promise.  His enemies should not flourish and have their wills as they have, Goats should not trample upon sheep, surely he would judge the world in equity, & not suffer things to be so darkly carried. Indeed we have the word, and his promises sounding in our ears, and his threats, but he follows them not really, with blessing the godly, nor destroying the wicked. Oh! those were happy times, when the high Priests Ephod answered cases, when God spoke with voice and by miracles, visions and Prophets! This scurf is lodged in our bosoms, and we little ponder that, Heb. 1.1. that now God speaketh by his son; as if he should say, this manner of his revealing himself, exceeds all other to a believing soul. Faith can make a real presence (though no carnal) both in sacrament and in word preached, and in crosses, and in the most hidden administrations of God in the Church: But it is this cursed carnal reason, which darkens all, and causes every object to be like the glass through which we behold it.  
To return therefore, if thou have been a man given to thine appetite, put thy knife henceforth to thy throat, and stand not to defend or maintain it against the Lord: Bestow no more wit to cavil, but fight against thy infidelity: Sarah laughed behind the door at the message of the Angel, but she was ashamed of it, 
Heb. 11.  & she is said by faith to conceive seed, she had cast out carnal reason, ere she could breed by the promise. If thou see a difficulty in the promise which thou canst not match, yet turn thy struggling against thyself, and give glory to God in shaming thyself, that so thou mayest give him more in believing. Oh what should it boot me to hear men say, I have as moral a people as any are; except it may be added, as spiritual also, what joy can be? moral and carnal civility, and rational Religion may well agree: truly this taint is deeply festered into most of us: 
You of this congregation look to it.  No congregation (for this fifty years) hath been so beaten and staved off from carnal reason, a life of sense, and unbelief as this; and therefore look to it, Satan will more rejoice in your flesh, then in any other: if he can rule in you by the sceptre of carnal reason (as truly he doth in most of us) Oh! how will he crow upon his dunghill, and exalt himself above the truth of God so long preached! Give over this strong hold, forsake and surrender this castle for God, stick no longer to it: say thus, If I cannot believe as I would, yet I will set my mark upon God's word, I will honour such as can: God's truth ceases not to be faithful, because I am unbelieving! God keep me from being unfaithful, that it may be true to me; Alas! if God spoke never so really from heaven, what were it without faith? 
Joh. 21.  And when Thomas put his finger into Christ's sides, what had he gained by it, if still unfaithful? God hath made himself clear to me by more expressions then to many; I have had more patience, deliverances, blessings, redemptions, than many; I have touched and tasted the Lord, and groped him with hands, and yet unbelief hath made all unsavoury: So that I see it must be faith and not carnal reason which must prevail. For then Israel in the wilderness had never been barred from Canaan by unbelefe: Oh therefore! I am weary of this woeful enemy: I could put ten cavillers to silence, ere I could set carnal reason at a nonplus; she hath a fountain within her springing up to death, and is never weary. But Oh Lord! pardon what is past, and through mercy for the time to come, I shall turn a new leaf! Oh! that I could (nay the Lord) prevail but thus fare with you! I dare not leave you here; But Oh! that you who are not come so fare as this, might at least attain this!  
Branch. 2 Secondly, therefore let me draw ye one step further, and that is, to be a fool in thyself, 
Exhortation. We must be God's fools ere we be wise to salvation.  that thou mayst be made wise. The sun never riseth, but ye shall perceive a dimness and blackness cast upon the air, though the moon and stars shine never so brightly before. So where the light of divine wisdom approacheth, it causeth all the wisdom of flesh to vanish as smoke before it: And this the Lord of purpose effects in all whom he converts, as he rehe did to Naaman. He will make all flesh to be as grass, and all the beauty of it as stubble, that he may shine only in the soul, and that the Kingdom may be the Lords. It is (I confess) as ridiculous to us, 
Joh. 3.5.  as that a man should enter again into his mother's womb: But such a change must there be; the fruit in the womb undergoeth not more alteration, ere it see the light, then carnal reason must do ere the soul be begotten to God: It must be with it, as with a scholar that would learn a poor trade; he must lay down all his learning, and stoop to be an idiot in that science till he be taught it: It must even be as the Jesuits novice is to his superior, whatsoever he teaches him, or enjoins him (be it never so repugnant) he must submit, he must have no understanding, cavils or objections against it, but freely suffer himself to be led into the stream of authority, and captivate all fears, unlikelyhood, dangers, to the blind obedience of governor's; he must say the Crow is white, and the Swan black, yea even suffer his senses and brains to be knocked out, that he may be a true novice, a wise Catholic: no Jesuit will else have to do with him, if he say not yea to his assertions, and nay to his denials, if he be not ready in all things to assent. This I affirm of them as most unnatural (for Religion expels not reason, but rectifies the carnality of it) but yet (in a sort) the Lord requires no less in point of carnality, than they do in point of reason itself.  
The Lord will triumph over it, and say, where is the Scribe? The wise man? 
1 Cor. 1.15.  He will cause this wisdom to become very madness, ere ever he commit the seed of true wisdom to it, and the soul hearing principles of Christ and faith, must chain up cavilling, and thrust her eyes into God's bosom, professing to know nothing in any mystery of Religion, save that which truth reveals; and having (as jonathan by his honey) received sight, 
Psal. 73.15.  he must cry out, Oh, fool that I was! Oh, beast in thy sight, Oh Lord! Oh, now I appear a very fool to myself, and perceive that darkness cannot comprehend itself, till a light of God be held into the dungeon, and then it falls down as Saul with that light which shone about him, 
Act. 9  and saith, what wilt thou have me to do? I am as thou wilt have me; 
1 Sam. 3.  my wisdom, my wit, shall be thine, speak Lord and thy servant heareth: he that formerly should have persuaded me of this, might as easily have forced me to say, it is light at midnight; But Lord now I am a fool in myself, merely empty of mine own sense, and wholly thine, addicted to swear to thine edicts, and if thou s●●ak the word, I lay hand upon mouth, and have done: This is to be as a little child whom ye may win to say what ye list: Oh! this is the next way to make thee wise to salvation! This is to be unto God's wisdom as the Queen of Sheba was to salomon's, even to have no spirit left in her: Oh! thou must say with David, My fingers shall forget to play, and lose all cunning.  
Thirdly, thou must so be stripped of all thine own, 
Word of truth must cast the seed of God into the soul, when once emptied of herself.  as yet thou must Branch. 3 not be a mere void and empty one of all other wisdom: But the word of truth must be shed as seed into thy soul, and the principles thereof, must be infused into it, to inform it, and to create (of nothing) a new nature of divine light into it: I say, as they spoke, in Act. 23.7. If an Angel from heaven have revealed any thing from heaven to him, we will not gainsay it. These words the Pharisees used of set purpose to oppose the Sadduces who denied Angels and souls of men. So must thou: That which hath been most contrary to thy wisdom, must now be all in all: Now thou must oppose thyself thus, If God have revealed any truth of his from heaven, I will sooner cast thee out, then resist it: Be thou as parties who put their matters to compromise: They are first bound in bonds to stand to award. So do thou, bind thy carnal reason as a dog to the stake, that it stir not a foot, nor once mute while God is speaking: yea do thus with gladness, as poor men are glad to be bound to arbitrement, because they desire an end: So thou, because thou desirest to be savingly wise, be glad there is such a word of truth shining in a dark place, and open all windows to let it in, do not stop any crevice of light which might enter, but greedily attend, study, meditate in this word, till the Lord thereby have let it into those dark corners of the heart, that was before in the shadow of death; and till the truth do incorporate with thine understanding, and cause the scales of darkness to fall off, as Paul's did, that thou mayest see clearly those things that concern thy peace: All the fogs, mists, and cavils of carnal reason being scattered: Oh! let her interrupt the Lord as she will, yet the soul knows whither to go for deciding the question; she will not forfeit her bond, by which she is bound to stand to the last decision of the word.  
Fourthly, get the spirit of the Lord Jesus into thy soul, 
The fourth. The Spirit of the Lord Jesus must create holy wisdom in the soul. Joh. 1.18.  who is the active worker of true and sanctified wisdom in the renewed soul: According as the Apostle tells us, He is made unto us of the Father wisdom etc. He enlightens every one that comes into the world with true light, being that light which the soul must come by to the Father, whose light cannot else be approached: By the flesh of the Lord Jesus the soul is made capable of this light of the word; else there is no capableness: And the Spirit of the Lord Jesus works the soul into this light, because it reveals him unto it, in the mystery of reconciliation and forgiveness: For why? Till the soul be made wise to salvation, all her wisdom is only in the brain, & will not hold: The Spirit of Christ therefore lets into the heart as well as the head of the believer this light, and conveys the goodness, warmth and sweet of it, into the soul, and that it is, which causes it to dwell in the soul, and to be an immortal and un●● caying light, which shall abide to eternal life, till the soul see light in God's light; else the light of the Hypocrite, is but a violent and dim twilight, caused rather by a necessity of conviction, than a powerful persuasion. Therefore apply thyself especially to such helps as may bring Christ into thy soul; The sight of his salvation to thy soul is the quintessence of spiritual wisdom; this will cause thee to grow in all light when once thou art enlightened in the mystery of acknowledging Christ to be thy Saviour: 
Ephe. 1.18.  For why? This will teach thee that Christ is all godliness in a mystery; all the whole truth of God is lapped up in him, as his infant's body was lapped up in  and swath-bands: Else all knowledge is but a guessing and conjectural thing: count it then thy chief wisdom to be wise in escaping the snares of death, and in believing unto salvation: Oh! who shall bring me where I shall hear a Sermon of Christ, to pardon me, to reconcile me to God If faith in the Lord Jesus once turn thy stream, and carry thee with a fuller sway to heaven, than all thy worldly wit carried thee before, to thy cavils and objections, there is hope, thou hast well quitted thyself of carnal reason.  

Faith the true eye to behold the mysteries of salvation.  Fifthly, look with the eye of faith into all the mysteries of godliness, to bear down carnal reason: No mystery can be understood without faith. The Spirit of God works faith first, as that instrument, whereby the soul is led into all the secrets of God: Faith by a promise will make carnal reason stand by as a very fool. Hence it is, that the spiritual man is said to judge all things, even the hidden things of God: And yet to be judged of no man: 
1 Cor. 3.  Why? Because the light of faith, is the highest light: All other lights are of a lower kind: And hence it is, that a carnally wise man coming to hear a poor soul to speak (by the light of faith) touching the matters of God, stands as a man astonished, and as a fool in the presence of a wise man. For why? The Spirit which revealed the promise of salvation, reveals therewith all other promises, and all parts of the will of God: So then, I say, in the fifth place, let faith subdue thy reason, and show thee a real sensibleness, savour and wisdom in all the matters of God: By her eye, judge of the Sacraments, discern the real presence of Christ there, (though not really carnal) behold a sacramental union between him and the Elements, for the carrying of the soul into an union with him and all his graces: Faith in the promise of the ordinance, will as well give thee a spiritual savour in Christ sacramental, as ever it did in thy reconciliation: Both being planted upon a word of God, whereto the Sacrament is an inseparable and sure seal: Let carnal reason judge of a Sacrament, and what will it make of it? A piece of bread, a cup of wine: She believes no more than she sees: What wonder? A man may draw water out of a deep well without a bucket, as easily as a carnal man can gather sap or savour out of the Sacrament, except Christ be his wisdom and righteousness: spiritualness in the first promise, tasted by faith, gives a relish to the soul in all other parts of the word: And so I might speak of each part of sanctification. Faith only can get a spiritualness out of each promise of God, to purge the soul of her corruptions: To guide her in her way: To answer her doubts, her fears, her objections: To support her in her crosses and straits: To season her blessings, and to preserve her unblameable until the day of her salvation. A carnal man savours no more of these, than a dog savours a chip; for he wants that whereby such privileges are spiritually revealed. She harkens not to the word, (as the Pilot neglected Paul, Act. 27.) But Paul had the revealing of the safety of the ship which the Pilot wanted, and therefore slighted the Pilots judgement fare more than he could do Paul's.  
Sixthly, I exhort thee to savour spiritual things, 
Savour spiritual things.  and to be able to prove thou dost so, and that thou art made truly wise for spiritualness. Quest. How may I prove it? Answ. By these few marks. First, such Sermons, Ordinances, Ministeries, as savour most of spirit and life, affect and ensue; such as savour of flesh and baseness, form and carnal reason, reject and detest: Read and hear the word, with seeking out the true scope and true savour thereof, prying into it, as the Cherubins into the mercy seat, not resting in the bark and surface: Bless God for any wisdom to weigh and judge aright of holy things, and their difference; cleave to a spiritual worship of God, and abhor a carnal serving of God: Hear the word with humility, faith, attention, obedience; for to the humble and trembling at his word God reveals wisdom, Psal. 25. Esay 28. Prepare thyself reverently to the sacraments, with faith, repentance, love and hunger: whatsoever savours of flesh, as pride, pomp, ease, self-ends, world, pampering of the body, suspect it not to be from God. Learn with Paul, 2 Cor. 5. to accept Christ according to spiritual, not carnal respects. It is death to the spirit to be carnal, or the flesh to be spiritual, but to the spirit, it is life, Rom. 8.  
Secondly, love simplicity: It is a companion of spiritualness; 
2. Love simplicity.  get the one, and the other will follow. Affect not a subtle, overreaching, close and worldly-wise conversation. It will justly cause God's people to suspect thee: Let not a double, winding, shifting heart and practice be found in thee, either to God or man-ward. Wisdom I dislike not, seasoned with grace and meekness, but carnal and politic wisdom of the world abhor: we are called Protestants, Professors, be not ashamed to be according to our name: let us be without welt or guard, not bordering upon defence of evil, or cavilling against the reproofs of the word: Be not simple only in point of Religion, but also among the Religious; Be not ashamed of God, or of God's faithful ones, for their meanness. Better is he that walketh in his simplicity, than he that perverts his way and is a fool. Condescend to mean things, Rom. 12. God's precious ones come out of cottages, yea sometime caves and dens of the earth.  
Thirdly, labour for heavenly mindedness, Phil. 3. Col. 3.2. 
3. Labour for heavenly mindedness.  Our conversation is in heaven. Let your affections be above, where Christ sitteth: Resurrection of the soul with Christ, and an holy activeness of spirit with fruitfulness, is a step to the soul's ascension with Christ, and converse with God. This world full of carnal occurrences of profits, pleasures, companies, earthly courses and delights, will make the most savoury Christian forget himself, without great grace. Be armed therefore against this temptation: Know these things well and behold them aright, they are nothing, happiness is not in them, they promise, but keep not touch; use them therefore as if thou usedst them not, as wings upward, not as clogs; let them be as water, and grace as oil, which will swim aloft; pass through them as that fresh river is said to go through the salt sea, without taste or brackishness: If grace be chief, she will be a true moderator between these things and the world; but if the world be chief, she will so bribe and bewitch thee, that the best things will lose all savour and welcome in a short time.  

4. Prefer the words verdict.  Fourthly, hear the word, before the judgement of reason in all the promises and governments of God, personal or public: Censure not God as unrighteous. It came from God that Absalon should prefer the judgement of Hushi, that he might overthrow both him, and Achitophel. Say of carnal reason, as he did, the judgement of it is not good in case: And when Achitophel hath counselled, then call for Hushi, and say, I dare not trust carnal reason: Is there never a Prophet of the Lord, Baal's Priest are too pleasing to be faithful in this case. So much for spiritualness.  

5. Be wise in all thy course.  Lastly, be wise in thy whole course. Quest. How shall I try it? Answ. If first thou have the properties of a man truly wise: As first to choose the one thing necessary: To discern between things that differ: To be ready for the hardest: To make safe thy retreat. Secondly, true wisdom is planted in God's fear. Eccles. last Deut. 4.6. Thirdly, shun the ways of error, to discern between the way of the fool and the wise. Col. 1.9. Fourthly, practise wisdom, both in deliberation for God, and in determination. Psal. 119.57. More fully be wise for thy soul and self. Matth. 6.23. Redeeming the time, Ephes. 5.18. Project and plot savourly, seasonably and wisely for God and his glory and ends. Rom. 8. Savour the things of God, and be wise for God, are all one in the Greek word. Use all watchfulness against all enemies, especially spiritual. Mark 13.34. Meddle with our own business, finding still enough to do at home, 
1 Thess. 4.12.  2 Thess. 3.10. else we be inordinate and busiebodies, as Peter, Joh. 21.21. Be sure in all cases of doubt, to cleave to things holy, pure, of good report. Phil. 4.8. A comprehensive rule. Of two moral evils choose not the less, but abhor both: Of two evils, the one of sin, the other of sorrow, choose the latter though great, rather than the former though less. Rom. 3.8. Let things of profit and pleasure yield to things honest. 1 Tim. 6.6. Trust not men upon fair pretences, but first try them. Be neither stout to believe nothing, nor credulous to believe any thing. These may serve for a taste, lest I digress too far. Thus much for the use of Exhortation.  
Use 7 Now for the other two of encouragement and comfort. First, let this point encourage the simple, 
Silly ones have an advantage about carnal reason.  poor, mean in wit and parts, that though they be cast out as Ipta Judg. 20. from their brethren, and as the poor blind man, Joh. 9 Yet the Lord Jesus will not forsake them: They want excess of wisdom, but they also are thereby rid of much carnality, and savour of the flesh; and so their enmity to God, is the less. Defects have made many happy; they had perished if not perished. A reverend man of God, once said, it was well for him he was lame on his hand, for else he had never (in show) been either Minister or Christian. Many husbands who have wives, and wives who have husbands of less pregnancy and parts than others, let them know, that in this defect, they have a blessing, they have the less carnal opposition to encounter in each other, and the Devil hath the less colour to tempt them to shrewish, discontented and churlish behaviour. I know that silliness is a want in nature; yet I say, weakness in parts (if there be any competency of understanding) may as soon attain grace, as greater abilities: I dare not say, that in silliness itself there is any praise; for the silly lie open another way to be seduced both by too much credulity, and levity in mind and manners. But this I say, if God please to work, the fort of carnal reason is more weak in such, and sooner shot down. As I say of them whose wealth, credit, learning, birth and dexterity is small, and cannot greatly commend them to the world; so I say also of these, both the account they are to make to God is less, and their obstacles to believing are not so strong as others. Is it not a cause of blessing God, that he hath removed those brazen bars which do so hold out faith in others? Although then (poor souls) ye are slighted in the world, yet if ye cast up your reckon right, you may say, Lord seeing it is no better, I thank thee it is no worse: Except I saw more of the witty and wise to prove Religious then do, I think it is well enough as it is; I see the least dram of grace is so precious, and great parts do need so great a measure of it; I cannot but set mine heart at rest, and content myself with my portion. I know Lord thou art not an hard Master to gather and reap, where thou neither strawest nor sowest; Thou requirest no more than according to the abilities thou givest; If I have poor gifts, yet I bless thee for fewer lets: In this respect, I can digest my weak apprehension, judgement, memory and parts, and withal the disrepute of the world; I would not for all the worldly wisdom of the ungodly, change that simple facility of my heart to stoop to the word, and to submit to the truths of God.  
So long as I see Religion to consist in the denying of somewhat, 
Religion stanus as much in denying of somewhat as the enjoying of it.  rather than in the addition of any thing, I shall not murmur, that I have bought some vacancy of distempers, cavillings and resistings of grace, with the paring of some superfluities which may be spared, counting them happy defects, since thou wilt have it so. I see although no excellency of man can resist thee, if thou wilt abase it to the simplicity of Christ's, 2 Cor. 10. yet not many such are called, 1 Cor. 1. but rather such as have little to lose, and are glad that Christ will own them, Matth. 11.6. Mutter not at the worldly wise, their portion and jollity, for you know not with what lets they are encumbered. Alas! they must first consult long with their carnal wisdom, and if that gainsay, they must obey; and how long will it be ere your stout hearts and stomaches will come down? God must take them as the she-wilde Ass in her months, when they are in straits, if he will have aught from them: Oh! they must have the good will of their jolly and gallant wives, or husbands, or kindred, they must consult with their greatness, and what carnal inconveniences follow the profession of the Gospel: If these consent nor, they cannot come: If old customs, gamings, companionships, merriments, their proud wives, usurious courses, great business in the world will not stand with this simplicity, they must not meddle. Agrippa was in more chains upon the throne, than Paul at the bar in this kind; 
Act. 26.  he was almost persuaded, but his clogs of state and bravery pulled him bacl: A world of Lions is in the way, no hope to overcome them. The lands of Elimelec they would have, but Ruth they will not marry; 
Ruth ult.  one objection or other is against it. And therefore I conclude, you that want these pulbacks, bear the more indifferently some defects: They who will not sow till weather be good, may stand out altogether; but your coast is always clear: Bless God, wonder at your lot, and say, Lord why should such a plain jacob be chosen, and Duke Esau refused? A poor limping, halting creature be preferred to such a Potentate! A poor David chosen from the sheep, and a tall Eliab rejected? The rich guests excluded, and poor beggars under hedges and in high ways welcome! truly because the Lord hath chosen them to confound greatness and carnal reason: Oh! I bless thee (O father) for it, even so it is, because thou pleasedst so to have it.  
Branch. 2 And to finish the use, let me add a word of consolation to all God's people, 
Thanksgiveing due to God for freedom.  and press them to bless God, that they have shot this gulf: God hath not done little for such: How many have been left drowned in this whirlpool, yourselves escaping? It is a token, God means to impart himself yet more familiarily unto you, and come in and sup, yea dwell with you, (being humble and broken) because he hath taken down such a veil of separation, a wall of defiance in you: He hath cast down your high things, that you might stoop to the obedience of Christ: Return with Naaman and be thankful. No patient owes so much to a Physician for his cure in a desperate case, as thou to the Lord: yea by this cure of carnal reason, believe and get experience with David for time to come, He that saved me from the Bear and Lion, will also save me from this Philistin: Get hope and confidence that God will cast out those remnants and roots of this poison which yet abide; hold down your corky, bubbling flesh daily, your spark wits, ripe heads, experience and abilities; Implore still the same sad hand of the spirit to suppress them from pearking up, you shall find, it will not quite leave you till death; but be not discouraged; It had the birthright first, and birthrights hold long. jacob had recovered the right of birth, when Isaac blessed him, yet it was five hundred years ere he got possession; in the mean time jacob was a prisoner and slave in Egypt, a pilgrim in the wilderness, and in Canaan, no Lord over Edom, till David and other Kings subdued it. But seeing it was jacobs by promise, he got it at last; and so shalt thou at death, though the whiles thou be held down mightily by thy enemy, as Hannah with Peninnah. Trust God, that neither thy own corruption within, nor yet the world and error of the wicked without, with all their carnal jollity shall pluck thee from thy sincerity: That which hath been the bane of thousands, zealous Ministers, Magistrates, Gentlemen, Courtiers, Citizens, Lawyers, Students, and others, yet shall not be thine, if thou wilt cleave to God Oh! beware lest Satan conspiring with thy carnal heart disguise thee not, and make thee a ! When thou seest so many of thy time and parts, education, disposition, kindred and family, still to be left to their cavils, descants, and the stream of unmortified reason, loathing and scorning to stoop to the conditions of Christ either to do for him, or to suffer: Oh! be thankful and think thy state happy, whom God pulled as a leg out of a Bear's jaw, or a brand out of the fire; and consider how much better it is to bear now and then a squib for thy Religion, then to be made a booty to the Devil for thy revolting. Thus much for this and the rest of the uses belonging to this doctrine.  
Now I must not forget my promise (beloved) and by so fit an occasion I must answer a question, and that is this, 
Answer to a main quaere.  May not carnal reason in Quest. 1 any case be used? If not, 
Whether carnal policy be unlawful. Answ. Yes: As appears by the particulars. 1. Politic and crafty shifting.  how fare may policy be admitted with safety of conscience, and in what particulars? For the first; carnal reason if convinced so to be, (for sometime lawful policy may seem to be carnal, and yet is not) is simply unlawful. As may appear by these particulars.  
First, politic shifting with an officious lie, or an handsome sudden evasion, though against truth. Thus the midwives made a lie to avoid the murder of the Israelitish women: True it is, the Lord covered it in mercy, because the scope and end was holy, and tending to charity; and it said, the Lord built them houses, yet not for their lying, but for their mercy. The like I say touching the woman that concealed Ahimaaz and jonathan, saying, They were gone over the brook, when they were in the Well: So Rahab hide the spies, and is commended for it, Heb. 11. but not for her lie, saying that they were gone. I say not, that they ought to have discovered them, nor do I say it is easy to answer the question, what should be done in that or the like cases (the Lord keep us from straits and from horned occasions and hard exigents which are both ways difficult) but I say, these things are not lawful, we leave the dispensation and issue of such things to God, to whom only mercy and pardon belongs, when the soul hath offended by a kind of necessity. But to affirm that God may be, or is pleased by a lie, or needs it, were horrible. Now than if a shift or a lie for a good end, a weighty and holy end, yet cannot be maintained as warrantable, what shall those carnal shifts be counted, which wicked men use to conceal themselves, when their own lewdness hath brought them into straits? As jeroboam wives policy to disguise herself going to the blind Prophet, and making herself another, because she feared Ahija, for her Idolatry. So saul's disguising himself when he went to the witch, and making himself another, lest else his wicked purpose had been defeated. And the like may be said of the ordinary lies and mannerly shifts used to serve men's own turns, when there is either a denial of a truth, or affirmation of a falsehood: As when a servant for some respects doth answer shiftingly to any that shall call for his Master, and ask whether he be within, or at home; and sh●ll either deny it, or further add, he is gone to such a place, being yet false; of which sort are infinite other tricks in common use among men, and counted venial toys; as in promising to go to such a place, to do such a thing, to come to a friend (no limitation set down) and yet fail, etc.  
Secondly, politic closeness, darkness, 
2. Politic closeness and neutrality.  and reserved neutrality to go no further in Religion, than we can come off fair and make our own retreat safe, without endangering of ourselves in any kind: obeying the commands of men, by disobeying God. This is a real falsehood of heart and practice, which we call temporizing, coming from a base deceitfulness of the spirit to God-ward; and is a deserting of God and his cause; yea though it be through fear or frailty, as Peter's denial, and the revolt of many that suffered in time of persecution: But much more when either no danger, or not so great is to be feared. Suitable whereto is that cunning temporizing that looks at the displeasing of men more than God, 
Gal. 2.  as when Peter at Antioch eaten meats forbidden by the ceremony, (as confessing an abrogation) and yet when there came Jew's thither, he withdrew and abstained from them, to avoid quarrelling.  

3. Politic carnal equivocations and reservations.  Thirdly, politic reservation of conscience in the actual committing of an evil: As in Queen Mary's time, many would go to Mass with their bodies, pretending to keep their consciences entire and undefiled: Suitable whereto is the practice of our Jesuits in their equivocations, whether in their oaths or other actions, when they swear in word, but say they reserve themselves mentally unsworne and meant it not, or by some trick of exception which they suggest to themselves, viz. That such a one went not this way, pointing to their sleeve; or that they were not in such a place of company, meaning to betray it to others, etc.  

4. Politic self-love.  Fourthly, politic indirectness of course, swerving from providence and duty, for a man's own indemnity; as when David fearing the Philistines, (who discovered him to be their enemy) and distrusting God's protection, let his spittle fall down upon his beard, and scrabbled upon the doors, 
1 Sam. 21.13.  so that he was thereupon taken as a mad man by Achish, and so escaped. So the Papists have a trick which they call good guile (much what the same when we call an honest thief or knave, who is not altogether so bad as others) and say, thereby they do great matters both for public and private good ends.  

5. Formal policy.  Fifthly, formal policy, when men (proforma as they call it) or for their fee, will plead a bad cause, or having been retained on the one side, will afterward speak for the other, which is the sin of Ambodexters, Sycophants, and flatterers, who speak on both sides for their vantage.  

6. Politic profaneness.  Sixtly, politic profaneness, as Achitophel, who for the making way for his Master's purpose, played the traitor against his liege, besides the horrible impieties committed against God.  

7. Politic Religion.  Seventhly, politic Religion (which I touched before) when men devise out of their own brain, a way to devotion, as if God's course were insufficient, as for persuading of chastity, to debase marriage under virginity: To teach men diligent use of the means, by overthrowing the absoluteness of God's decree; (as if these two were incompatible) To provoke men to liberality to begging Friars, by affirming Christ himself was a beggar: To draw people to punctual confessing of sin, by enjoining auricular confession: To avoid looseness of lust, by commanding penances and fasts beside the word: To put an heretic to silence, by falsifying a text, as one of the Fathers to stop the mouth of the Manichees, affirming two contrary principles of good and evil, out of 2 Cor. 4.4. answers it thus, In whom God (the true God) hath blinded the eyes of the unbelievers of this world transposing the Genitive cases, and marring the sense; so putting out both God's eyes, to put out one of the Devils: 
8. Politic blanching.  So to maintain a carnal point with blanching it over with many rules and caveats; which rules will never be observed, but the evil will soon be done: as in point of scandalous games and pastimes: a mere fetch to maintain either pride in our own abilities, (as if we saw more than common folk) or to establish carnal liberty: Is not this to choose to be nought with much ado, rather than to sit still and be honest? Goodness rather desires to be innocent with jealousy, then guilty with distinctions. And thus I might be endless. I conclude, what ever reason is carnal, and what ever proceeds thence, word or deed, is earthly, sensual and devilish. And so much for answer to the first question.  
The second question arising hence is this, whether any policy and Quest. 2 wisdom may be used by Christians, 
What policy may be used?  though perhaps there may be some appearance of humane mixture in it? Whereto I answer, that in some cases it is lawful for a Christian to use such policy, although perhaps to some simple minded ones it may be thought subtlety: for the matter rests not in the judgement of men (who are ready to censure whatsoever they cannot comprehend) but what the word alloweth. For he is allowed not whom man, but God himself approveth. 
Rom. 2. end.  And it is an error in many weak ones, that under pretence of simplicity of conversation (which God expressly requireth of us, 1 Cor. 1.12.) they cry out of all policy, as circumvention and subtlety. True it is, this wicked world is full of shifts and subtleties, and sometimes God's people themselves are too much given to break their bounds (as I have already showed) but yet, we must neither condemn the righteous, nor justify the wicked. The Scripture itself affords us examples and proofs of the lawfulness hereof: Matth. 10.16. our Saviour tells his Disciples, he sent them forth as sheep in the midst of wolves; and therefore wills them to be wise as Serpents, and innocent as Doves; so fare as simplicity and pureness will admit, policy is not only lawful, but also necessary, both for the honour of the truth, and the safeguard of the godly, their names, estates and persons, 
God himself justifies policy.  as also for the countermining and opposing of Satan's wiles and policies, and the malicious plots of his instruments: And the Lord himself doth justify it. For, not only in extraordinary cases, as the borrowing of the Egyptians jewels and gold, that they might rob them by their sudden departure: But also in an ordinary way he allows policy: For he taught joshua policy, Chap. 8. to use a stratagem and circumvent the men of Ai, by dissembling a flight: and David, 2 Sam. 5.23. bidding him to go against the Philistines by a way unlooked for. And sundry patterns we have in Scripture of the practice hereof with commendation. The respects therefore wherein it is lawful must rather be understood by us, than the thing in general condemned: and they are these.  
First, when it repugneth not to a word of God, 
Upon what terms it is lawful.  manifest or by just consequence deducted. For whatsoever is against the word cannot be well done, with all the colouring in the world. As for a man in any case to speak a direct untruth, or deny a flat truth, cannot but repugn to the word: But in some cases to conceal a truth, 
Esay 8.  or forbear the denial of an untruth, agrees well with the word. Secondly, when policy trencheth upon charity, and is against mercy, compassion, love, good report, justice and honesty. 
Phil. 4.  As Paul saith, Finally brethren, whatsoever is just, good, of good report,, that ensue, and the God of peace be with you. Thirdly, when it is against the glory of God, and the honour of his name, as of our profession and the Gospel. Do all, saith Paul, Col. 3. to the glory of God the Father. In this respect (as I take it) some of the chief Martyrs imitated them, Heb. 11.38. who refused to be delivered when they might: not simply unwilling to be safe: but lest their escape might possibly be an occasion of insulting to the enemy, and an imputation to their cause, and a reproach to them for deserting the truth, whereas perhaps setting this regard aside, some private persons might have fled to one City, being persecuted in another. For nature itself seeks her own safety; and it is a sin to bring needless trouble upon ourselves.  
Fourthly, when the using of such policy, stands not with the peace of a man's private spirit and conscience, although perhaps it be erroneous in that particular. 
Rom. 14.  The reason is, because whatsoever is not of faith is sin; not only against knowledge, but without knowledge. For as in the former respect it is most horrible to go against the light, though the world should judge it never so glorious and goodly, as Rom. 3.8. although good should come of it: so when the thing is either done against light, or doubtfully, (though in itself the policy may be lawful, yet) to the doer it is unlawful and a snare; as we see in the cases of some weak Christians, that because they did but doubtingly cast a little frankincense into the Idols fire, (without any purpose of worship) for the safeguard of their lives, although at the present they saw not so much evil in it, yet afterward, seeing the dishonour to God accrueing thereby, they were so wounded, that they were never well, till they had reversed their act, and lost their lives. Still I say as before, that we may in some cases of extremity, pity humane fear or frailty, but that makes nothing for the allowance of that policy.  
Quest. 3 Thirdly and lasty, here it may be asked in what special cases it is lawful for men to use these warranted policies? 
In what cases is this policy lawful.  I answer, it is not easy to make an induction of all particulars; yet to satisfy the mind of the Case. 1 hearer, I will mention some. First aloofenesse and carrying of things afar off, and concealing of a truth, or ourselves, whether in word guise, and semblance, act or practice, for good ends, either of obtaining some good, or avoiding some evil, inevitably like to ensue, upon discovery of such a truth; cannot be unlawful, so there be no direct denying truth, or affirming falsehood: For the matter is not in this, what error another is necessarily brought into, but whether I lead him sinfully into it. 
Josh. 2.4.  Thus Rahab in concealing the spies by all her skill and policy had not done amiss, if she had not used an indirect mean also to save them, to wit a flat lie: (which yet the Lord did mercifully pardon to her) and so I say of the other examples before mentioned. But commonly (through the bordering of these two so nearly) we are very prone to mix the one with the other. 
2 Sam. 17.8.  Hushai did well to conceal from Abs●lon the weakness of David, yet it was hard for him to keep his bounds, & to affirm that of him (for strength and courage) which as the case then stood, was out of David's power to perform, if he had been suddenly surprised with such an army: yet the Lord was in the counsel (not allowing any untruth, but) ordering it to his purpose of safe conducting David. So to carry ourselves aloof from the ungodly by any art of concealment, to defeat their malice and intents, so we flatter them not, or wrong the truth, is lawful. For defence of an honest man, it is lawful to present what we know by him, which might blemish the accusation cast upon him, but to make a lie in his defence is unlawful. Special is that of Zedechia, consented unto as lawful by jeremy himself, 
Jer. 38.36.  where the King (to prevent the suspicion of the Nobles, that the Prophet and he should talk of surrendering the City) instructs him to answer them by a concealment of truth, yet with truth. Tell them (saith he) that thou besoughtest me that thou mightest not more be cast into the dungeon; and that was true in itself; but neither all the truth, nor that which concurred with their thoughts: But yet their error was no sin in jeremy. It is a sure rule dissimulation by negative concealment is lawful, but no simulation.  
A second instance: It is lawful for good ends to use this policy, viz. Case. 2 To offer the object of a thing indifferent (that is such a thing as may either be offered or not offered without sin) to a bad person, who yet is like to accept & make use of the thing so offered sinfully: For example, for the freeing of an innocent, myself or another, from an unjust calumny or exception, it is lawful to ascribe to a carnal man his uttermost due praise (so I neither lie nor flatter) though perhaps else, I should not be forward in praising him, considering what base evils he is fraught with. 
Act. 26.8.  Paul used this policy in praising Agrippa (a Jew who believed Moses and the Prophets) for that particular, and that he was a meet judge in the cause; and (for the present) taxed him not for his incontinency with Berenice (wherein he professedly lived) although perhaps this, by Agrippa's sin, might possibly harden him in his course: yet because it had no direct ill on Paul's part, and made for a good end, it was lawful.  
A third instance may be this: It is a lawful policy to use the unavoidable Case. 3 malice or evil in any man to a good end, either mine own benefit or the good of others, and so the indemnity of both: If I would pursue a bad person, whom I know (though in other private respects whether justly or unjustly) to be in the displeasure and deep ill will of a Magistrate, yet it is lawful for me to borrow aid of that enmity and grudge of his, for the punishment of the offender: Although (were it not in such a case) I ought neither to concur with his displeasure, to aggravate it, or to occasion his sin to rankle in his bosom. An example whereof we have in Paul, Acts 23.6. who seeing the two strong factions of Sadduces and Pharisees bend against him to overthrow him, used policy to set them together by the ears. I (saith he) am a Pharisee, and the son of one, and am accused this day of the resurrection of the dead: All this was true, although more was true also: But he foresaw that this speech would set a quarrel between them, and so it did, and thereby himself escaped the dint of their fury, and drew the more potent side against the other from himself. Some might think it a shift and a subtlety not caring what became of others, so he might escape: But he did lawfully use the unavoidable sin in which they both lived, to wit faction and discord, (although simply it was not a sin to hate an heretic) and which it was not in his power to hinder, for his own safety; he only sought (I say) to disunite them justly (who were now unjustly combined in a bad cause) that himself might escape.  
Case. 4 Fourthly, it is a lawful course to use this policy, to take the bow which a bad man shoots in, to outshoot him, and so to put him to silence. For why? Herein is no actual, but an appearing and semblable concurrence only with him in his evil by a supposition. Thus to confute a Papist out of his own tenets, (though they be nought) as to cut his throat with his own knife, is not unlawful. The Papists exceedingly vilifies the word written, and the cleaving thereto, and saith, it is a nose of wax, and may be turned any way: But tradition (he saith) is surest, and the voice of the Pope determining is certain: To avoid this error, we urge them with their argument for the real presence grounded upon those words (This is my body.) When we answer, that although it be the text, yet not the meaning; they insist thus, It is the word of the Text; Is it not the very word? We do not allow it in their sense: but yet we so fare take the general as granted, that we say the reason is strong against themselves: for if it be so essential to cleave to the word in one question, why not in all? Thus Paul although he do not teach us to borrow proofs of men to justify God's truth, which needs them not, yet) to convince the Heathen who acknowledged no other truth, doth allege their own writers against them, both the Athenians, Acts 17. and the Cretians, Tit. 1. So our Saviour himself, Matth. 12.27. asks the Scribes, If I by Beelzebub cast out Devils, by whom do your children cast them out? Many of their children took upon them without warrant, but if they held their call and warrant good, why should they so slanderously accuse our Saviour for his casting out, whose call (they knew) was more unquestionably good? He equals not their warrant to his, but by a confessed thing, he convinces them of that they would not acknowledge.  
Case. 5 Fifthly, it is lawful in policy to make show of that I mean not, so I do it to a good end, and there be no sin in it. As ex. gr. I intent not to punish an offender in such a course of proceeding as I use against him; yea perhaps, although I would, yet I cannot, nay more, perhaps it were not lawful: yet for the attaining of a more excellent end, I may make semblance of it, threaten him with it, and cause it to appear unto his sense, that I may and will urge it; and all to break his heart to bring the truth to light, and to turn him from his evil, which else (of himself) he would in no wise abandon. Somewhat like to this policy, was that fact of Solomon, 1 King. 3. to the two harlots: When the question was whose the live-child was, (both of them stiffly maintaining to be hers) God put this wisdom into him to call for a sword, and make them believe, he would cleave the child in two: A thing not only terrible and wrongful to the true mother, but also cruel and unjust: But by this means he came to discover the affections of the natural mother. But the common course of men is, to make semblance of some punishments which (although they are both lawful and necessary, yet) out of base Pity or cowardice, they neither do nor mean to execute, and so harden others in their sin. This is ungodly.  
Sixtly, It is a lawful policy for us to restrain ourselves in the measure Case. 6 of some holy endeavours, so oft as we foresee that our standing out to the uttermost were like to endanger us wholly, and also stop the course of our endeavours in general. Thus we see Paul preaching at Ephesus two or three whole years, 
Act. 18.  contented himself in general to discharge his conscience, and to inveigh against Idolatry; although in special he abstained from opposing of Diana, & the Idolatry committed with her; because, either as yet he saw not the people sufficiently catechised in that point, or because he saw the stream of the City wholly and irresistably to go that way; and therefore he chose rather a little to correspond with the necessity of the time, then violently to oppose it with the overthrow of his Ministry. But this must not warrant us therefore actually to do any thing in maintaining the stream of such evils, when we may avoid it. For a negative omission of a thing unseasonable and bootless for us to attempt, is not as a positive doing of that which might snare our conscience, and strengthen that which is too strong already. As for example, perhaps in times of persecution, to forbear an open inveighing against the Mass, whereupon both the ruin of our own persons should ensue, and no hurt at all done to the Idol, (except we could prove ourselves called to it) were most frivolous: And yet we ought else to give no negative allowance to evil: But because we cannot in wisdom trust God for protection in opposing of the stream when danger is unavoidable, therefore we are not called to it: To serve evil times is policy; to serve the evil of them is treachery.  
Seventhly, It is good policy to keep ourselves within the compass Case. 7 of our own places; and not to rush ourselves under colour of zeal beyond our bounds. As for example, It is not meet that monuments of Idolatry be retained in any Church, as Popish Images and other superstitious marks; and if they be within our own power and authority, we ought ourselves to deface them and abolish them, as we see, Deut. 7.25. 
Deut. 7.25.26.  But to rush out of our own places and callings without public authority or sufficient warrant and safety, to attempt the defacing of them in an open manner, where our privateness cannot extend, were foolish, and a rash casting of ourselves upon danger not easily remedied. In such a case, the Lord holds us excused, when we do that which lies in our private power to do by mourning, prayer, and abstaining from the least concurrence of evil, though we proceed no further: If we prevail not, then to rest patiented, bearing that which we cannot reform. In both these two latter respects, to be over just, and over busy, is not lawful, as Solomon saith, Eccles. 7.15.16.  
Lastly, It is lawful for the avoiding of a slander and imputation cast Case. 8 upon us, and the purchasing of safeguard and credit to our persons, (especially if public) to do that which otherwise we would not, and wherein there is some inconvenience, so there be no direct evil in it. Thus Paul, Acts 21.24. was persuaded (though some blame both him and them that set him on work) and that safely to purify himself, and take upon him a vow, as being a ceremony imposed by God, and then also such an one as had least evil in it, to stop the slander of those Jews which accused him for an opposer of the law of Moses: That slander disabled and endangered his person among the Jews: The ceremony therefore having not wholly breathed out her last, at least among the Jews, he was content to yield unto. And the like I may say of his circumcising of Titus, a thing which he was otherwise loath to do, save in the former respects, for he knew it might be some occasion on ●he other side to provoke those Gentiles among whom he had preached the overthrow of Moses his law. And the like may be said of the edict which the Apostles made, 
Act. 15.  and sent by Paul and Barnabas among the Gentiles, who still were pestered with the opposition of Jews, resisting ●heir Ministry; no doubt had it not been such a thing as they saw very material for the present stopping of controversy, and also that the things they enjoined had as well an natural evil and baseness in them, as a ceremonial, as to eat strangled and blood, or a mere unlawfulness as to eat meats polluted by Idols, knowing them to be so, or to commit fornication, which the heathens thought to be a thing as arbitrary as eating and drinking: They would never have once forced any ceremony upon the Gentiles: But the light had not as yet discovered the abrogation of ceremonies to all sorts: And therefore for so weighty respects, they permitted that for the present, which afterward no doubt, they would have abhorred. The Jew's no doubt, did hereby think him to concur with them in the esteem of ceremonies; but their error was nothing to him, whose end was to confute slander, for whenas he came among such as opposed the doctrine of Christ, by urging the necessity of ceremonies he was as strongly against them, as he was yielding in the other, where no such danger was: For, neither was he so hot against the Jewish ceremonies, when they were used for conscience by the weak and ignorant, and not with opposition to Christ in the point of salvation. Nay rather than, he was all in all to all, that he might win some, and gave way wisely to things not confessedly abrogated for a better end.  
And to these instances many more might be added, but I see the time (beloved) is more than past. The conclusion of all is, let us abhor all falsehood and subtlety, let us try and examine the colours of good and evil, let us keep that which is sound, and abhor that which is contrary, suspecting always our base nature, which seeks her uttermost liberty, and through self-love easily believes that to be warrantable which it desires. And so joining an equal caution, the simplicity of Doves with the wisdom of Serpents, & wholly resigning up ourselves to be guided by God, and not seeking ourselves, the Lord will mercifully bring us out of both sides of extremities, Eccles. 7.18.19. Which that he would do, let us beg hearty of him, as all other graces in the name of his Son: To whom with the Father and the holy Ghost, be all glory and praise both now and for ever. And so I finish this doctrine also of carnal reason, the first of those points which I propounded to speak of out of this twelfth verse; purposing to proceed in the next Lecture with those that remain.   

THE NINTH LECTURE still continued upon this twelfth VERSE.  VERSE XII. 
VERSE 12. Are not Abana and Pharfar, rivers of Damascus, better than all the waters of Israel? May I not wash in them and be clean? So he went away in a rage.  
VERSE. 13. Then his servants came near, unto him, and said, Father, if the Prophet had said, etc.  
I Have already (beloved in our Lord Jesus) dispatched those two former points which I gathered out of this twelfth verse, 
2 Kings  both arising from the cavil of this poor leper Naaman, at the unexpected way of the Prophet to effect his cure. The former point was, How full and fertile a base heart of unbelief is of cavils and exceptions against the clear truth of God. The latter was, carnal reason is a great caviller and enemy against the word and promise. I dwell no more upon either. It is time now for us to hasten forward to the second general head contained in this verse: And that in a word is Naaman's distemper upon, both the defeat of his erroneous conceit, and the hearsay of a new (senseless to his reason) and unlooked for direction. In this second general, (through providence) we will insist in this order: First, enquiring into the root of this distemper of his and discontentedness: Secondly, 
The Second general head 〈◊〉 this verse. Naaman's distemper.  handling the distemper itself. To leave the latter to his place, and come to the former: The root of his distemper, was a main error or mistake of the Prophet's message, and a false opinion of his own way of curing: If this had not been, all his pother had been spared: If he had but admitted one true principle before hand, that God must be left to his own way and course of working a miraculous cure, and it is not a meet thing that man should be both chapman and customer, to pitch his own price upon God's commodity or bind God to his own invention, but leave him to work freely as him pleaseth, being glad that he will work any way for the relief of a poor distressed creature: I say, had Naaman but stooped so low as to suffer free mercy to utter itself freely and been thankful for it too; all this distemper of his, (which doubtless expressed itself in more passages than the text mentions) might have all been prevented: Then his cavilling with the message as foolish; then his discontented receiving it with wrath, than his proud and coy heart, that could no longer forbear to wait at the door, than his scorning of the Prophet (as being of a great friend become an enemy) than his flinging away in a mad humour and desperate rage, (not caring to return home as he came and lose his labour) than his fiery indignation and railing upon all the occasions of his defeat: all and every of them had been forestalled, and he brought on to the cure with ease and content. But now we see how this one error causeth a world of sorrow, not easily redressed, except the same mercy which this silly orphan cavils at so much, had even pitied him in his kicking against it, and had enclosed him in her arms, and not suffered him to be miserable, who would not be happy. But of that after.  

Doctrine. Admit but one error in God's matters, and infinite follow.  This being our bottom to ground upon; let the point (brethren) be this, That the yielding to one erroneous principle in the weighty matter of grace & salvation, or in any matter of Religion, causeth a great deal of danger and distemper to follow thereupon: It is as a breach in the sea, which at first, a little cost if foreseen, might have stopped, but after is hardly recovered. 
Jam. 2.  As S. james speaks of the tongue, so here, Behold how great a fire a little sparkle kindleth. 
Proofs of the point.  I will prove the point first God willing, by Scripture, reason and experience, and then (which is my main aim) will apply it. And for the first, take these texts, Psal. 73. David had forgot his rule, That the wicked though they prosper never so much, yea though they live an hundred years, 
Eccles. 8.12.  yet it shall go never the worse with the righteous: For a sinner of an hundred year old is accursed: And there is no discovery, either of love or hatred certainly by outward administration. Now what comes of it? Oh! saith he, my feet had well near slipped, (nay he had slipped indeed and fallen too) I had almost condemned the generation of the righteous; he began to bless the wicked, and to wish their portion; to be weary of his choice, his hopes, and that he was anointed King. And why? Because the wicked flourished as the green bay-tree, their paths were anointed with butter, and all prospered with them? Such a fool, so disguised, yea a beast in God's sight, he became by one error committed in the admittance of a false ground; which when once removed, the eclipse ceased, the coast waxed clear again, and he recovered his former hold again, as the end of that Psalm witnesseth. See again, Psal. 43. wherein the absence of one principle caused David to grow into deadly dumps; and that was this, His troubles were so long that he began to think God might repent him of that free grace wherewith he had once embraced him: This caused exceeding distemper in his spirit, so that he thought himself cast off: So Hezechia in his sickness, Esay 38. So jonah in the whales belly: And so the Church in captivity, Lam. 3. thought herself forsaken, and that God had forgotten to be merciful. Hence the heart grew hardened, the peace of it declined to fear and horror, than the word and promises grew unwelcome, than the ordinances grew unsavoury, than the practice grows secure and lose, and so all goes to havoc; which might all have been prevented if the soul had kept herself to the rule, That whom the the Lord loveth, 
Joh. 14.1.  to the end he loveth them.  
Read moreover, Lam. 1.8.9. where jeremy describes the woeful downfall & sorrow that Jerusalem was fallen into, and how she was come down wonderfully by steps to the lowest abasement: And why? Sure the sad error lay in the foundation, she thought God would keep covenant with her, though she broke with him; she thought that to lie close to God, and keep covenant was no such great matter, but that she might try conclusions, and so by a little deceitfulness of sin the heart grew defiled, the conscience crazy, the spirit hardened by custom, the soul impenitent and secure, grew to care for no threats, to reject commands, to distrust promises; and so came Jerusalem down wonderfully: All which had been prevented if either she had kept close to the covenant, or repent betimes upon her revolt. Besides, look upon Heb. 3.12. Take heed lest there be in any of you an evil heart of unbelief to departed away from the living God, and so wax hardened by the deceitfulness of sin. How do many who begin zealously, yet wax weary of welldoing by an evil heart? Upon that how doth Satan increase delusion, and tickle with his temptations? How doth the error of the wicked added thereto, draw away more by example? 
Psal. 50.18.  Then perhaps God is patiented and smites not, so that the sinner thinks him like herself; then looseness grows, than a conceit that former practice hath been too precise, less will serve: Then groweth a mean esteem of the word especially, if powerful and coming close: Then perhaps sin having kindled thus far, makes the life of faith unsavoury, the baits of sin sweet, makes us think it easy to repent at our pleasure, and so we grow some to embrace one lewd prank some another, some to take their ease, neglect prayer, good company, nible at the Devil's baits, pleasure, company, gaming, petty oaths, dalliance with women, base fashions, to concur with the world, and at last to waste the conscience (with Samson and David) so fare, that a man is snared and grown to a falling sickness: and cannot recover himself: All which might have been prevented, by holding the rule, keep well while thou art well: Be not weary of welldoing, and the like. It were endless to dwell any longer upon proofs.  
Reasons are many. First, because Religion is a condition of life, much Reason 1 more warily to be tended and watched unto, than any other business whatsoever. Now yet in all other affairs, thus we find it, yield but one absurdity, infinite many will follow upon it unavoidablely: Take it in the business of war; If one mistake fall out, how many sad inconveniences follow? Let a besieger of a City be too venturous, and what peril ensueth? How was Abimelec slain by a millstone under the wall? How was Vria and other worthies destroyed by a desperate affront made by joab? How were the Benjamites enclosed between the two armies of Israel, the one burning their City, the other before their face? How easy is it to fall upon privy ambushments suspecting no danger? In point of contention between couples in marriage, or partners in trading, or others in worldly business, neglect but one rule in marriage to forbear, and give place to wrath, what a fire is kindled? Neglect but oft reckon between men, how endless and confused grow the accounts? Admit but one tetch and conceit (without due pondering the matter) and how endless contention follows, blows upon words, suits upon blows, and the ruin of each other by suits: So fares it in all other kinds. Let there be but an error in the digestion, and what can mend it? Nothing, the blood must needs be bad, the concoction cannot amend it, and so all diseases attend the ill stomach, both in the head and parts of the body: Is it so in all things, and must it not much more be so in the chief affair of all other, which is the matter of Religion? Must not one radical error there, cause an infinite pother in the consequences thereof? Yes verily, no remedy of it.  
Reason 2 Secondly, by law of contraries it must needs follow. For if true peace in our course, attend the cleaving to our rule; because the whole safety of it, hangs upon the grounds and directions of truth, which minister life, support, light, and defence to the particular practice: how can it choose, but that those who warp from the rule, must of necessity forfeit peace, and run upon confusion? See Gal. 6. He that walks according to rule, peace shall be to him: For when the rule holds entire, it ministers peace to the soul in all her actions, even as a sound inside of health in the heart, liver and brain, ministers content to the body in all her operations. And contrarily, if the rule be broken, it fares with the life, as it fares with the operations of nature, when the inward parts wax diseased; a palsy brain causeth the members to flag and hang down, an ill liver causeth the body to swell: Even so is it with a spiritual man: All the acts of Religion must issue from the soundness of rule and grounds, if either there be knowledge, or no sincerity, or if there both, yet some main error creep in between the joints secretly, lo, all the whole life is miscarried, and those errors which we see, may thank some rooted one which we see not; because it affords continual succour unto it.  
Reason 3 Lastly, Religion is an holy harmony and consent, agreeing in all her parts most sweetly. 
Religion is like an harmony. Eccles. 10.1.  As a song sung or lesson played in music, let but one disproportion be in the tone and voice, one string jarring in the instrument, the whole melody is marred: one dead fly mars the whole box of ointment: So is it in Religion; each part affects the other by consent; an error in one, makes a jar in all, either there must be a suitableness in all, or else there is a disorder in the whole. If then a string amiss be enough to spoil music, what is an error in the instrument, or musician himself, if the one be nought or the other unskilful? But I cease reasons.  
Instance. 1 Some instances let me add. And lest I should go too fare from my text, 
Matth. 16.25. In not denying ourselves.  the first shall be in that rule of our Saviour, which I have so much beaten upon, He that will be my Disciple, let him take up his cross and follow me. If a man begin aright with this rule, what a sweet easy trade doth he find Religion to be? But let a man go to work with a contrary principle, as most men do, and what a woeful pother do they m●ke of it? How do they wish they had never begun at all? They bury all their labours and money in the grave of emptiness and vanity: 
Esay 55.2.  Their pride and self-love so overtakes them in whatsoever they go about, that alas! they are discouraged: They cry out upon God with those hypocrites, Esay 58. that they have heard, fasted and worshipped God day by day, time out of mind, but still they come to nothing, they want peace and comfort: And why? Because they carry that within themselves which takes up the room of Christ and mercy; they will not feel themselves orphans and fatherless, but trust to their own bottoms, and lusts, or vanities, or at least supposed goodness, they will put water into Gods well, and then with this bucket, they will draw up some grace: Hence it comes to pass, if they meet with deep conviction out of the word that tries them to the quick, they are feign to shake it off with all violence to save their skin whole; he that will not have a good conceit of them, but reproves them, is counted their enemy: Nay those that used all means and cost, to get in a Minister into their pulpit, let him but once touch their freehold, must never after look to have him their friend: once out, and ever out. Oh woeful plague! and yet (mark it who so will) Beloved, there are some among us who live under our Ministry, and will not keep one day from Church, and yet have the Minister of God in so deep a prejudice that he loves them not (for no other cause save that he touches their tender plat when he little thinks of it) that from seven year to seven, they live at secret odds with him; 
Pritch against the Minister.  they are ready openly to cry out of him that he is their enemy, and cannot look too rights upon him. Alas! it is from a root of Self which will not out, in that they have not cast down their crown at the feet of the word, as content to be smitten, and to count it balm: Thus, they bear often laying heaps upon heaps, and die of thirst: All they do, 
Judg. 15.16.18.  they aim at themselves in it, to get themselves some good opinion by their zeal, bounty, good deeds; and why? The running sore of Self will not be healed, and that causeth all to become impure. The increase of the spleen is not more apparently the decay of the body, than their error, the cause of their not profiting: and so by custom they wax hardened in it, so that when they do perceive it is past cure, as they say of some diseases as that of the lungs, that while they are curable it is hard to discern them, and when they come to be discerned, they are past cure. And to conclude, all the life of such is but as the stopping of a water course, which costs great toil, and yet the stream will have her course when all is done. Surely he that will thus hold a lie in his right hand, shall to his cost find, that God's rules are no idle things; and an error committed in the ground, is helpless in the building.  
Let a second instance be in the point of marriage. The Apostles rule Instance. 2 is, marry in the Lord. A rule too hot and heavy for most beginners. 
In point of marriage not wisely forbear each other. Judg. 14.  Tush say they, must we live single, till we find a godly husband, or wife? Then we may sit long enough. Why? Do you think this rule so slight and needless? Yes verily, they are of Sampsons' mind, Give me her, for she pleaseth me well: And how do they far? Doth it go well with them? Surely for the most part, as it did with him: After a short skeaming off a little of the sweet of their will, the Lord so plague's them with the fruit of their error, and so vexes each vein in their heart, with the profaneness, disloyal carriage, contentiousness, wastefulness, and other distempers of their companions, that some are ready to poison each other, others to run away into other Countries, never returning, others to filch and steal, to maintain themselves in their beggary, and a thousand other sorrows attend their error. Duties of God's worship and family are neglected, children for ever spoiled by lewd example, callings either forsaken, or used for necessity, communion with the godly cast off, and in a word, there is no end of their misery; And at last they cry out, Now we see it is to some purpose to cleave to a rule, and one error in the ground, grows to be remediless in the consequence. Oh! that we had married in the Lord.  
Instance. 3 So thirdly, another rule. He that keepeth his tongue keepeth his life. This rule is thought to be no weighty one for the most part, 
Proverb.  till men have tried the experience of the contrary; and then Oh! what a piece of wisdom it is to keep their tongue? When they see that the giving rain to a slanderous, censorious, and uncharitable tongue costs them repentance at leisure, sets their betters against them, creates suits of law against them, shrigs their purse, brings them to shame, to recant their rash words, subjects them to the courtesy of their imbittered adversaries, so that both they and theirs feel the smart of it, than they cry out too late, would they had been wiser! Behold how safe it is to stop evil in the beginning, and to rule our tongues! It never hurts us to have been silent, but to have spoken at random, hath undone many. I know well, that there is no remedy against the mischevously and maliciously minded, let a man rule himself never so well, the best use of his tongue may bring forth sorrow enough; but in such a case, a man may suffer with quietness, and commit himself to God in his innocency; in the other, he brings a needless cross upon himself. I might be endless; but the Lion may be easily guessed at by his paw.  
Object. But here an objection may arise: Why then fall there out so many turn against in the lives of the best? One should think rather it were the easiest life, to trouble ourselves about no grounds at all, but carry our course by guess, conjecture, the customs of men, our own will: For they that go to work most warily, and desire to be best grounded, yet alas! have many fears, are very much unsettled, and have never done in the proving of them to be sound.  
Answ. I answer, They who stagger about their grounds, may be to seek, and so remain doubtful: But yet by their studious enquiry and serious deliberating, at last they come to determine: whereas the profane, careless, and Atheistical never are troubled at all, and therefore remain in their woeful condition! 
Psal. 17.  And whereas some of them (as job and the Psalmist speaks) seem to die in peace, yet that peace is accursed: for though they force to themselves a wilful peace, there is none to them, they go down to the pit with such peace, as a drunken prisoner goes to execution: 
Esay 57 ult.  But this doth not infringe the doctrine, because although some live and die lawless and senseless; yet the case of the greater sort is otherwise: They rush without due consideration upon their matters, and accordingly meet with sorrow and repentance: only the godly who fix their eyes upon Gods stable bottoms, provide best for themselves; he that walketh sound, walketh safely, and although through unbelief, 
Esay 26.2.  weakness or temptation, they are often appalled, it is to teach them to cleave better to their grounds: But ordinarily they walk by rule, and find peace: when trouble befalls them, it comes not by their closing with, but by warping from their rule, and when they recover their grounds, they recover their peace. So much for answer to this objection.  
Now the uses follow. First, Instruction to teach us the wonderful Use 1 wisdom of the art of Godliness: 
Instruction. Religion is grounded upon most solid foundations.  It is grounded upon most weighty and material bottoms. No man would suppose the Lord to be so infinitely wise as he is, till he set himself seriously to try his conclusions. Few men think there is any great matter in living by faith, in shunning appearences of evil, in cleaving to the company of the good, in pitching the soul upon a truth of a promise, threat or command: But by that time they feel the sad fruit of their errors, than they grow to look bacl, and behold a most hidden excellency in God's principles: when their peace is lost, and themselves cast upon hideous sorrows, than they begin to applaud them that go to work by knowledge and discerning of things that differ: as Scholars never grow in love with an Artists principles, till they have examined them, and find out their exactness; then they behold the misery of an inartificial and ungrounded course of study: So is it here: Art hath no enemies save idiots; no more hath Religion.  
Secondly, it teaches us, 
It is a singular favour of God to any, when they are bottomed sound.  how great a favour of God it is to any beginner Branch. 2 in Christianity, when as the Lord prevents them with wisdom in grounding themselves throughly, both in point of faith and conversation: Who can express the depth and height of that mercy which hath prevented so much sorrow? Let it but appear in this one principle, That a poor soul (though it have but a poor measure of grace) yet is taught of God to deny herself, and to captivate herself to the truth of the word; not daring to go on the right hand or left to the contrary: Why? This is in a sort, the comprehension of all other graces, the Lord herein hath laid a ground of many, & prevented a world of misery at once: Look back into thy life past, and ask who hath thus led me as a Shepherd leads his sheep through a wilderness? Oh! 
Esay 63.14.  the help of some one principle is as much as a man's soul is worth! What a mercy than is it to be led on by knowledge in all our course? To shun all the snares of death: Oh! be thankful and say, It is not my carnal wit Lord, it is thy lore and word which hath made me wise, to frame my course! so that I do now esteem welfare not to stand in wealth, or favour of men, but in the loss of all these, yea (although persecution and the cross should betid me for thy truth and name, yet) so long as conscience and peace abide, and I am privy to it, that thou hast lost no honour by me, I count my state happy: Look upon the snares which the proud, ambitious, covetous, flatterers, and servers of the time pull upon themselves, and then judge whether it be not a favour to be kept by a principle of truth, from such sorrow and repentance! The world boasts of her many tricks and policies, but thy one is worth them all, and shall preserve thee, when they with all their inventions, shall be intercepted.  
Use 2 Secondly, let it be use of Admonition to all that desire to see good days and a quiet life, 
Admonition. Be well grounded upon the unchangeable principles of truth. 1 King. 13.  to ground themselves carefully upon the principles of God, and to eschew all false ways and inventions. Be earnest with God, to remove far from thee all ways of error, and to turn thee out of all cross paths of deceit: Remember still, one error in the ground, produceth infinite many dangers in the sequel. Rehoboam had better have given half his Kingdom, then to have split himself so irrecoverably upon the rock of his ill counsellors; What sorrow did it work him all his days? Stripped him of three parts of his Subjects at once! What a misery did one error create to Saul, to wit, his own carnal wisdom, 
1 Sam. 13. & 15.  rejecting samuel's charge? What one quiet day had he thirty years after, in all his whole life, but perpetual vexation, till he was feign to consult with a witch, and to fall upon his own sword? Nay consider what Gods own dear servants have purchased to themselves, by one error and trick put upon them by Satan! As David's lust, what a world of sorrow did it procure? So let it warn us to abhor the incurring of such a praemunire with God, by embracing any principle of error or vanity, as being once bred in the bone, will never out of the flesh: Beware we either of instilling, or of drinking in any base error, into any, or from any of special note for parts, learning or authority: Let such as are men of place, whose example if bad, would like poison, pierce into the bowels of silly ignorant ones; I say, let such look to themselves, lest after in hell they cry out of them, and say, woe be to such examples! had not their authority been stronger with me, to draw me to formality, to ambition, to pleasures and lusts, than the word to dissuade, I had never come here! Beware of such offences! Woe be to the world because of offences! 
Matth. 18.7.  both in laying blocks, and stumbling at blocks! It is just with God that one should destroy the other, because neither cared for the truth, nor to be principled upon better bottoms; Therefore they have met with snares.  
Beware also of being irresolute upon the grounds of God, either in judgement or practice: 
Irresolution in matter of Religion as dangerous as utter blindness  Stagger not, admit not doubtings and demurs upon principles formerly confessed: Some by Satan's injections have consulted with flesh, after their conviction by the truth of God, and have fallen to dispense and distinguish upon them, and (as those that seek interpretation of Statutes, when they feel them too strict) to allay and adulterate truths, as being willing to procure credit, ease and security to their own estates and lives: But what hath it wrought them after a short time, save endless accusation and torment? And no doubt, many feel a sad heart within, and keep their conscience at a bay, from breaking out, although they make fair weather of it, & set the best side outward: Others for love of preferment have been weary of truth, and have fallen from being Protestants, to be Pelagians, than Papists, than Neuters and Atheists. The woeful example of Francis Spira seduced by a Pope's Nuncio, to renounce his profession, and of others (whom I name not) are still in fresh memory. If we will needs change, change for the better, and prevent an endless vexation, as Luther, Vergerius, and that worthy of eternal fame Galeacius did, by renouncing their false principles. Again, refuse not to amend any erroneous grounds which have broken into thy course; admit any information of truth; 
Be not stubborn and resolute to maintain any evil in thy course, but mend it.  discover those manifold offences and evils which have molested thy conscience and life, while they were undiscerned; & when God hath once discovered them, beware of nourishing them; be it never so great vexation to thee, to undo thy former errors and mistakes, yet if God reveal better grounds, and rectify thee with better principles, fear not the world's aspersion and censures, but redeem a perpetual inconvenience, although by a present mischief, (as the Proverb saith) pulling down a bad chimney with some cost, rather than enduring a perpetual smoky house, & sore eyes. Look up for courage and grace to the Lord, and know that it is the high way to credit and peace. Augustine's books of Retractings and Recanting of errors, are above all his other works, because above himself; he was not forced to it, but of his own accord chose it, to avoid such inconvenience as was else like to have ensued.  
Finally, beware of all special errors, 
Beware of special errors.  such as threaten the perverting of thy peace: As for example, If thou find any rooted lust, any seed of lose liberty, in the secret of thine heart, as the bitter root of uncleanness, love of the world, pride in thy gifts, or what ever it be; do not let it alone, because perhaps for the present thou canst by't it in, and feelest not the sting of it to molest thee: Thou perhaps dost not directly favour it, nor nourish the flame of it with oil, rather thou wilt suspect thyself, and speak against such evils: But yet thou consultest not with the truth as it is in Jesus, to cast out such a lust, 
Ephe. 4.21.  and to defy it (as one that would pick a quarrel with his enemy, that he might go to law with him and undo him,) that thou mightest never more hear of it; and what doth this breed in thy course at length? Surely as coals under the ashes, burn out in time when all are asleep, and burn down the house, so doth such a lust salute thee suddenly, when a fit object is offered unto thee, 
2 Sam. 12.4.  (as a stranger is said to come to David when he killed his neighbour's sheep) and then thou and lust will feast together, and break out to thine unspeakable sorrow: How mightest thou have prevented it with seriousness & sadness in time? and what sorrow will a Delila dallied with, create at last? Say not, shall I cast it out, and shall I renounce it, but deny thy own strength; and as in another's case thou wouldst do in going to the Sheriff of the Shire, so go to the Lord, and persuade him thou meanest it, and he shall cast it out for thee: else, beshrew thyself in vain, when it is too late; a little matter would have done it at first. Remember what Paul told the Centurion and Pilot, Acts 27.21. in the midst of that confusion and fear of shipwreck: Sirs, saith he, you should have harkened unto me at first, and have stayed and wintered at Candy; it was no season to go to sea at such a time of year, so should you have saved all this loss and pother: Oh! this losing from Candy, this forsaking the harbour of God's safe principles, is the cause of all our wreck and sorrow: now therefore at last, hear Paul, and take counsel, and cast out all your old tackle, rudders and mast of your own principles into the sea, be led by God's truth, and although perhaps you may lose your ship, some comfort and peace which else you might have kept, yet be content to pay that penance for your folly and will, and (so ye may escape safe to heaven with your souls) count it a blessing of no small value, and beware of the like afterward.  
Use 3 Lastly, to conclude, be exhorted to be wise, in laying beforehand sound groundcells and bottoms in your own hearts, 
Exhortation. Lay good grounds at first for the well ordering of our life.  to guide yourselves by, both in the life of faith, and the race of conversation. It is no easy thing I grant, to be well grounded; it will cost some pains to deny Self and old errors, and to be set as a door upon new hinges: But the fruit of peace will requite it abundantly; and a work well entered, is truly said to be half done. Think not much of it therefore, it will quit the cost, and make thee a gainer. Remember the rock out of which thou wert hewn: even our grandmother Eve, who in her innocency, (abusing her freedom) chose to run into an error which proved deadly to her posterity; how easily then mayest thou do so, being compassed about with darkness? Again consider, If mere mistake and ignorance can bring in such confusion (as a witty, though wicked heathen, tells us, that the mistake of a glass turned a man into an Ass) what then may a chosen, a purposed error bring to pass? In these respects, be thou choice of thy grounds, whatsoever thou canst get by hearing, reading, catechising, conference, experience, store it up as in a treasure: Men show this wisdom in carnal things, how choice are men in their seed? How will they pick it? What money do they grudge to give for it? 
Choiceness of men in outward things to have good principles.  What choice sienes will they get for their stocks? And what breed will they buy for the stock of their cattles? But come to the principles of their Religion and conversation, and there the most refuse stuff, the most base opinions of the vulgar, the errors of the wicked, their own conjectures, self sown corn, and the seed which grows upon their own soil will serve, seeking out no further: whence it comes to pass, that their fruit, their corn, and their cattles prosper, but their souls and consciences, their spiritual peace and growth in grace, comes to nought: In other matters they find no pother, only in their estate to God-ward, their fears and distempers are unspeakable, and for the most part, remediless: Oh! be choice then in your grounds and principles: Search the Scriptures, go to the Law and Testimony, get God's heifer to blow with, deny yourselves, and (to conclude with this example of Naaman) ascribe this honour to God, that he is meetest to rule in his own element, and therefore do not forestall him in his own way. Thou wouldst hearken to each man in his own element, (it is a maxim of experience) as to a mariner in the judgement of the winds, to a ploughman about oxen, to a soldier in point of battle; and shall every one be preferred as a Counsellor for Religion, and heaven before God and his word? Pray and use all means for the spirit of thy great Prophet, the Lord Jesus, to advise thee how to pass all thy matters, establishing all thy thoughts by his counsel, that happy success and blessing may follow thee in all thy ways, 
Psal. 119.  and thou mayest be free from the miseries of error.  

Advices for the well ordering of our course.  One word of advice, and so an end. It may be here demanded, what principles should a man get, for the managing of his course? To which I answer, It were needless here to number, or instance in particulars: It must be the habit of wisdom, which must prompt the soul in such cases as fall out, only these three I would briefly commend to all who would cut off sorrow from their life. The first concerning God himself, the second, touching men, the third, ourselves, yet all tending one way: And these three are faith, righteousness and contentation. No three vices create so tedious a pother in the course as distrust, unrighteousness and discontent. For the first, see Heb. 13.5. 
1. Faith in God.  Let not your conversation be in covetousness, for he hath said, he will not fail. I do not give this rule to the poor only, but to the rich; not only this 
* Preached in the years 1630. 1631.  dear year, but always: Oh! this one error of distrust, what a floodgate of sorrows doth it let in! when charge of children, debts, dear prizes, unthankful, unmerciful world, pinches a man, then at the hardest to have this bond of the Lords in a corner to sue, what a stay, what boot in beam is it? Oh! when a man can say, my bond shall be as good as money at all times! I hold upon all sufficiency, I have that I have from a fountain always running, which shall hold when the deepest lake shall dry up: But let a man want this bottom, this centre to draw lines of supply from it, and what is a man's life but vexation, causing the heart to be endless in flinging about, coasting and shirking every where; and what then? Indirect courses, snares and endless unquietness, defeat and disappointment of expectation, and lying down in sorrow! Oh! ye rich men in these hard times, if God be able to satisfy you as well in spending as sparing, and provide you rest in the midst of other men's carking, who think when all is done, they shall die beggars, what shall ye lose by relieving the poor and starven one's?  
Secondly, righteousness is a breastplate, armour of proof, 
2. Righteousness to man.  to keep out darts and stinging vexation. See Ephe. 6.14. As faith fences the inward man, so doth this the outward: Oh! go out, walk abroad in the world with this corslet, and it shall repel all reproach and odious disdain of men! It will make a man shot-free, (as Charles the fifth rushing into the battle said, a true Emperor was never shot with a bullet) it will harnis thee against all fear, what any man can cast in thy teeth: whatsoever courses others take, raking and scraping tooth and nail, by hook or crook; yet thou goest on quietly, servest providence, makest no more haste then good speed; and hereby perhaps thou thrivest faster than great sticklers with all their irons in the fire: But say thou shouldest not, yet thou canst say that, 
1 Sam. 12.3. Acts 20.33.  which they cannot (with Samuel and Paul) whose ox have I taken, whose silver have I coveted, whose blood have I sucked, whose face have I ground? Oh brethren! This dear year I doubt, may call the sins of many oppressors to remembrance! The poor shall curse thee, Oh thou regrater, thou engrosser of corn, and raiser of prizes from seven to ten shillings, or a mark in the bushel! And shall not the Lord hear them? Will not the example of that corn cormorant who hanged himself the other day, sting you! 
A sad example.  will it not cause all thy false weights, cut measures, cheats, tricks and cunning to vex thee! then is the more behind, and one day, this error of thine will gugge thee to the quick, and cause thee to cry out, away with this mammon of deceit, I am choked with it!  
Thirdly, contentation is a sweet ground to settle upon: Phil. 4.6. Let your moderate mind be known to all men, the Lord is at hand: Be content with your present state, 
3. Contentation in ourselves.  as Heb. 13.5. Oh! what a world of sorrow do they incur, who begin their course with unsettled discontent! Oh! the present, is of all other most unpleasing: They are going up the craggy hill, looking at last to get to the top, and there to find a Paradise; but they meet with a Purgatory: A quiet mind sitting at the bottom of the hill, is much better, beside the trouble: Get the ground of your content within, for without you cannot; it is safer to bring your mind to close with your means, then make a coat for the Moon, that is, to draw them to an equipage with it, for it is endless: Oh! mens hopes and hurries are their life! And what comes of it, pother and vexation? The root of the error is never amended in the progress, but grows worse as a fore that rankles: House must be joined to house, land to land, farm to farm, trade to trade, riches will not come in fast enough: Alas! to trade with a man's own stock is simple, men must occupy with three parts of other men's stocks to a fourth of their own: They gape at their come in, but at their charges, housekeeping, servants, toil of body and spirit, ill debtors, usurious payments, they look not: They look to clear all, and prove rich men: But in the mean time, their principle being bad, corrupts their whole course, and blasts their hopes, For he that loveth silver shall not be satisfied therewith: And so at last they get moonshine in water for their requital; and is it not just, that such should meet with many snares, and pierce themselves through with many darts, who will needs have it so? They should have kept the safe harbour of Candy, and hasted no further, and so they might have saved all this loss; either all or nothing, proves nothing indeed at last: 
Esay 30.  Oh! your strength had been to sit still, not idly, but contentedly, and so if your gain had been little, your loss had yet been but small. 
1 Tim. 6.6.  Godliness is a great provision with contentment. I know not how I am slid into these discourses, these hard times cause it, but they will help you always. So much for this doctrine.  
Now having ended the root of his distemper, we come to the distemper itself, which although in part, beloved, offered itself unto us, in the former verse; yet we have reserved the handling thereof wholly to this place, because the end of this verse is fuller for it then the former. There it is said, that Naaman, (at the hearing of the message) was wroth, & moreover, that he takes upon him to set his own thoughts against the Prophets, in a queasy and coy pride of his own worth, as if such an one as he were highly wronged, and the Prophet deeply forgot himself to handle one so scornfully, who at home was a Prince, & a great man's favourite; and here in this verse, he is so fare from being ashamed, that rather he is worst at last, then at first; for now his tetch is turned to a rage, he went away, saith the text, in a rage: All the matter amounteth to these two points: The former, his coyness and pride of heart: The latter, his breaking out into wrath and rage both in speech and carriage. Let us begin with the former, in which I will be brief, that so I may come to the latter.  
Touching his pride therefore, he that compares his carriage in the ninth verse, with this in the eleventh and twelfth, might justly wonder at the sudden change of Naaman For there he crouched like a Lazer and beggar, and stood at the gate, as one glad to dance attendance: 
First part of his distemper. Pr de and coyness.  But now hearing the answer to jar with his own way, he is as much in the other extreme, and now he turns mad, frets and rages at the Prophet, thinking him so disdainful, that a King would use him more courteously than he. But lo, in this taxing of the Prophet, and falling out with him, there is much more pride found in his own bosom, and that really, whereas poor Elisha was still as humble as before, setting aside Naaman's conceit. The point than is this, Self if it be put to it, is most coy and proud; 
Doctrine. Self is p●oud and coy, if defeated.  although being quiet, she seem very low and humble: And hereof there be many reasons.  
First, because the heart still abides unclean, where Self is chief, Reason. 1 whatsoever the shows are which she makes, or grace● she resembles. Now to the impure all things are defiled, even the conscience itself; 
Tit. 1.15.  much more than show of crouching humility, may break out into pride and blustering. There is a generation which seems pure in her own eyes, (as selfe-deceiving hypocrites) but they are not washed from their uncleanness. They are like those Idols, Deut. 7. whose corruption is still in them, till they be quite defaced; no washing with doctrine, with means upon means, no melting, no turkeising could do them good till they be defaced. As the house of fretted leprosy was past scraping, it was to be demolished. These types served to show that Self of itself is incorrigible. And the truth is, the Lord would have us know, that only faith is able to purify the heart.  
Secondly, till conviction come, sin lurks as a snake in her hole. A Reason. 2 man would think she were dead: But try her and bring her to the fire, and she troubles the whole house. Who were so quiet in their Kingdom as those Pharisees, ere john Baptist and the Lord Jesus came? How did they crouch? But no sooner came the one with his thundering voice, Oh ye generation of vipers, how shall ye escape the wrath to come? And the other, Woe be to you Scribes and Pharisees Hypocrites! But then they began to bluster and show themselves in their colours; which would not have been, if their outward painted crouching had been laid in the oil of humbleness indeed. It is true of this spawn of sin, which Paul, Rom. 7. saith of the whole corruption of nature, That sin without the Law is unknown: But when the Law came sin revived. When once the power of the humbling Law of God came upon the soul, soaked and confederated with sin, as her partner and inmate; then began the union between the soul and corruption to break, and then began sin to bluster and be proud and mad: So is it here. When Self is crossed, and her own way rejected, she is as proud and mad as Achitophel that went away and disdained and hung himself, because that he was not preferred by Absalon,  Hush●i. 
2 Sam. 17.23.  While Self may run in her own stream, feel her own heat, and find as she looked for, that her devotion, duties and gifts are accepted, and that she can fetch water of comfort, from her own well, she is well apaid, applauds herself, and thinks she hath screwed herself into the grace of God, with finer ease and slight, than a sound and honest heart could do; But when her mufflers once be plucked from her face by the Lord, and she is crossed of her own way (for why? Flesh cannot inherit God's Kingdom, 
1 Cor. 15.  and a regenerate man is not borne of flesh, nor from man, but from God) lo, than she sees all her house of oystershells falling down, than she waxes stout with God, and froward with herself; Then she scorns the Preacher, if God stop her not, and rather than she will learn a new way to heaven, she will perish in her old: Oh! she can tell what belongs to heaven as well as any Preacher of them all! she is not now to begin; she hath so long heard the word, and better Preachers than any now are, have approved her to be sincere; till these curious fellows came into the place whom none can please, nor be good enough for them, they were thought such and such! Thus Self crossed of her own way, prides herself, and waxes so coy, that except she may enjoy herself, she scorns all men.  
Reason. 3 Thirdly, this effect must needs follow upon Self crossed of her own way, that she must be proud and coy; because she foresees, that if she be cast down and humbled in the acknowledgement of her own base error, first, she must be ashamed and confounded, and nextly she must choose herself another way, and strike into the way of selfe-deniall and faith, strip herself naked, and become as an orphan that hath none to betake himself unto, none to shroud under: Now as she is too proud as yet, to take any shame, so to take any new course, she is too resty and lazy: To dig she cannot, and to beg she is ashamed. Therefore as that Steward, 
Luke 16.3.  she will fall to an easier course, she will resolve to shift, and be still unjust as before, returning to her trade with more boldness.  
Use 1 I must be brief in this, as being but an entrance into the next branch. First, 
Col. 2. end. God's people must beware of the f●lse boasting of ungrounded hypocrites.  let it be instruction to teach us wisdom, that we be not gulled with the glory of Hypocrites and Pharisees, whose Religion stands in show of humbleness of mind, and not sparing the flesh; causing all men to gaze at them, and wonder at their humility and devotion: Oh! If such and such be not in the right way, that be so lowly, and so full of prayers and Religion, God help us! But Oh poor wretches! They domineer in their kingdom, and have none to control them: outwardly they are painted tombs, and seem to crouch and buckle: But discover them never so little, and put them out of their way, they are as proud and disdainful on the other side, and no man can stand before their envy. What wonder? There is nothing more humble, low, base, double diligent, than Self in her own way: But put her out, and nothing so proud; blood, they say, out of her vessel presently putrefieth: Hold with a Papist in his own course, (as alas! ignorance must do so!) and what shall ye not draw them unto? What may you not have at their hands? They will pull out their very eyes to do you good, they will lick the dust of your feet: But why? Alas! that by your consent and allowance, they may stiffen themselves in their error, and draw you into the fellowship thereof: all is, their self-way, selfe-religion of the flesh, which is proud of God's colours, 
Self in her own way, j●lly, but if put out of it, mad and raging.  and that she can prick up herself with her own feathers; But let truth once convince a Papist, give him no hope either of countenancing him any more, or of coming to his Religion, and behold, he will persecute you to the death: Then will his spirit break out! Thus those in Mica 6. would give God thousands of Rams, ten thousand rivers of oil in their own way; so that God would let them alone in their way, they would fine for their Religion, and undo themselves, yea offer up their children in sacrifice: All this was to make God beholding to them, to make all wonder at their bounty; still Self lay quiet, and got warmth in her nest. But when the Lord comes in with his way, Oh then! when he requires the soul to be lowly, when he cries hear O man, what he hath said, and what his way is: Then gins the sorrow! will she then be so zealous to embrace God's way? No, 
Mica 6.  than she is sad, and out of all sorts, she will do nothing: See whence all that excess of cost and bounty of impopery hath proceeded; even from men's pleasing themselves in their own way: But cross them never so little, their alms and good works perish in sullenness of spirit, and then all amort: Oh trust not outsides.  
There be many professors of the Gospel like to these: Hold with them in their way of hearing, of duties, of compassion, etc. Oh! you shall have them as tame as lambs, they will do any thing for you: But let the Minister deal sadly with them and say, These moralities of yours you ought to retain, but the other and greater things of the Law you ought not to have neglected; and then suddenly they become your enemies for telling them the truth. Take an example or two. In the 14. of the Acts, those men of Lystra, were so low and base, as to set up Paul For Jupiter, and Barnabas for Mercury, to make Gods of men: Thus they could be humble in their own way to rob God of worship: But when the Apostles persuaded them to turn from Idols, to the true God, Oh then! they were soon turned from adoring them, to stoning of them: So these falshearted Jew's who could outwardly magnify Christ for his miracles, hoping that he would become some great man, could set him on the Ass and proclaim him a King; who yet when they perceived his Kingdom not to be of this world, gave him over and cried, crucify him. Beware I say lest we be deceived by such, 
See Matth. 21.9. & 27.22.  and let us know no pride is like to the pride of a crouching Pharisee: A Monkish and Fryer-like votary, hath more pride in his bare neck without a band, and in his shirt collar, beggar's habit, and seeming self-denial, than all the gallants and swaggerers in the world: Oh! try men's spirits, ere ye trust them: If their humility lie in God's way, then esteem them; but if it lie in their own way, abhor it: For Self (as the Prophet speaks of those Idolaters) will abase herself to hell, and cares not what she do, 
Esay 57.9.  to make her seem that she is not, and to play her parts under a canopy; and the more that she multiplies humilities and abasements, one upon another, the more she seeks to establish herself and to eke out her own short garments: A dram of humbleness in a truly broken heart, and in God's way, will go beyond all such patchery.  
Secondly, this should be Terror to all such Hypocrites, as turn away Use 2 their eyes from reflecting upon their own horrible pride, 
The truly proud always most ready to tax pride in the innocent.  and inveigh against others for their pride and singularity. Note it, there is not an hypocrite or wil-worshipper, if he be convinced by the Ministry to be upon a bad bottom, but he will condemn that convincer to be proud, censorious, uncharitable, factious, none are good enough for them: But Oh! thou woeful man, whether of the two is the more proud, he that reproves an ungrounded worshipper of God, and convinces him of his ignorance and self-love, or he that scorns a reproof? He who never thinks himself sufficiently settled upon the bare truth and love of the promiser (being himself destitute of all good,) or he who boasts himself of his own goodness: 
Matth. 7.5.  Therefore (with our Saviour) I say, Hypocrite, first cast out the beam that is in thine own eye, and then thou shalt clearly see to cast out the mote that is in thy brothers: He may have a mote, but thou hast a beam, and that doth so stop and put out thine eye, that the more self-love thou hast, the less thou seest in thyself: If ever the Lord truly cast down thy soul, thou shalt tremble with Naaman, to see what a world of pride was hidden in thy counterfeit crouching and hypocrisy: 
Levit. 13.45.  Thou shalt cry out with that leper and say, Oh unclean! Oh proud wretch! I was humble in a way of mine own, while I had my will, while all was well taken: But when the Law came and convinced me, that all was from and for myself, then as Cain, so did my countenance fall, than I was mad and rebelled like a Tiger: If I had been truly humble, I should have counted him my friend that would reprove me, and his wounds to be as balm: my kicking against the pricks, argued what spirit I was of: Oh! let this gaster all such in God's fear! And brethren, if there be any such here, let them beseech him (who can turn all to the good of such at belong to himself) that he would turn all their rebellion, and pride, and coyness, to the glory of his name, and the making of their souls doubly meeker and humbler than before; for so it is, sin is out of measure sinful, both in guilt and rebellion; but grace is out of measure gracious to humble the soul for both: else the word will prove the savour of death.  
Use 3 Let this be use of special Admonition to all God's people, to search and try their own spirits. 
Admonition to all sorts not to claw this itch of Self.  It is good to search the spirits of others: But fare better to try our own in this weighty case. It is good for a Minister of God to beware of flattering men of this humour, (for Self is proud and coy, because she would be soothed) But it is fare better to abhor fl●ttering of ourselves in this false humbleness of our own. If Elishá should have come forth and soothed Naaman in this humour of his, whiles God had him in taming, what a confusion must have followed? No he left him to chew upon God's bit, and so his heart came down through mercy: But flattery had puffed him up to destruction: Oh thou Minister of Christ, 
Ministers beware of it.  or poor Christian! wheresoever thou seest this itch, claw it not, sow not pillows; But above all beware of humouring ●hy self in it, and consider this, If thou canst be so willing in a way of thy own to take such pains, and to seem so low and vile in thine own eyes, when as yet the Lord and thy soul know, all is but to serve thine own turn, and to keep a secret breadth in thine own lose heart: Oh! I say, if thou canst take such pains for nought, how wise wert thou in season to convert thy pains to a right object, I mean the way of God If thou shouldest say unto me, so I would, if I could discern myself: I answer thee, First pray God to scatter the mist from thine eyes, which Self hath long blinded thee with, through a sweetness in affording God that pittance which thou couldst well spare him, and yet hold thine own too. Secondly, search narrowly, and thou shalt perceive, that selfe-humility hath some marks of discovery to know her by. These marks be warned against.  
First, she is very coy and queasy, 
1. Coy and queasy.  cannot endure to be reproved; 
Marks of Self defeated.  whereas true humbleness in God's way, lies open breasted to receive every point of God's weapon, to let out her corruption, and all, because she would be rid of it. Learn therefore and be warned to handle thine heart roughly in this corruption; let none be more jealous and suspicious of thine humblings than thyself: Be willing that the word teach thee that way of God wherein true humbleness appears, shrug not at it, but give way to it, that it may work kindly: Refuse not reproof; inure not thyself, to utter or hear thine own praises; thou shalt at last bless God more for one Abigail and her counsel, then for ten flatterers: Too tender skins cannot endure the prick of a pin; How should they endure a corrasive then, to eat out their dead flesh?  
Secondly this selfe-humblenesse is lazy, 
2. Lazy.  and loath to take pains; it conceives, that if it should be convinced indeed, it must be feign to put itself upon a sadder way than she is willing to hear of: Abhor this ease, be content to be informed of the worst; the worst of it is, to abhor that which would destroy thee, and God can give thee a safer ease in his own way, if thou canst trust him, than thy way can afford, if thou wilt suffer thine own spirit to stoop to his. Refuse no pains to amend a rooted error; let it not seem wearisome to thee to change thy course, if the word will have it so. Thou wilt censure a Papist that he will live and die in the Religion of his forefathers, when a better is revealed; die not thou in the antiquity of self-delusion. To be willing to submit to any way of God, for thy good, is a sure mark of a humbled soul.  
Thirdly, false humbleness discovers itself by this, 
3. Partial.  she will love them that should teach her, while they please her and no further; if she may not teach them, how to teach her, and put their lesson in their mouth; she will none of them: Abhor therefore this mark: Submit thyself to God's discipline. Naaman seemed humble, when he stood at Elisha his door, but it was for a vantage; when he had not that he looked for, he became another man: But learn thou to accept of the labours and counsels of any who are for thy good, though never so harsh, mean and despised instruments in the eyes of Self; love them best, who come most against her, in the name of the Lord, and crouch as humbly to the poorest adviser in this case, as ever thou stoopedst hypocritically in thine own way.  
Lastly, selfe-humility bewrays herself by this, she is seldom in a frame, but always in her extremities: observe thyself, and thou shalt find the symptoms to follow the disease of Naaman: Thou shalt be but off and on, out and in, in thy mood very humble, but by and by, stout and coy again: It is not easily for a rolling stone to lie still: But a falsely humbled heart, will be always breaking out. 
Prov. 7.11.12.  As Solomon speaks of a distempered woman, she may by't in her froward humours for a while, (as an hot gleam in a winter's day) but she is overcast presently, and fills her house with clamours and chide, quarrels and passions, because she is inwardly turbulent: No painted white face doth so differ from the look of a bedrid man, as the counterfeit humility of Self differs from the ingenuous hue of a lowly spirit. Beware therefore of extremities, and till the Lord hath truly brought down thy winter out of the sky, know it will never rot there, it must be the merciful calm of grace which must bring a settled state upon thy soul: It is no condition of safety to be trusted to, which always is thus, which yet cannot be avoided till the love of God, come in stead of love of Self, to enforce the soul as by a principle of powerful persuasion, to a sweet frame of spirit well apaid by the promise, and abhoring such extremities.  
Use 4 In which respect, lastly, be exhorted to be humble in God's way: Be humble in that a●d spare not, 
Be humble in God's way. Esay 55.2.  there is no fear of excess in the way which God hath chalked out. Be earnest in prayer for this wisdom, to spend thy labour to purpose, and thy silver in that which can profit thee: Ascribe this prerogative to the Lord, that he only must teach the soul both how and wherein to express humility; and account all other, a device of Self serving to no other end, save to bar the Lord out of the soul, in the main point of selfe-deniall, and to nouzle up itself in pride and ease: the Lord only, who knows the heart, knows the secret baseness and pride that lurks therein, and by what means it may be best searched out and purged: For us to affect other ways, and to be humble where God requires it not, is to set ourselves on work, and to be wiser than God; and therefore let no such look for requital at his hands. 
Jam. 4.  God resists all proud ones, and none more than those who are proud under a mask of devotion and humbleness. Let us hearken what God saith, and abase ourselves in his way, and then our hearts as well as our habits shall be so, and we shall not lose our reward. For so saith Saint Peter, he giveth grace to the humble: And he who denieth any thing for me, wealth, credit, wife, child, (having first denied himself) shall have an hundred fold here, and hereafter eternal life. Let this use then be a spur to quicken our pace in the use of the former doctrine of self denial; of which I will now speak no more, having handled it at large. Thus much for this doctrine.  

1. Part of his distemper, Rage.  The other point, and last of this verse, is Naaman's rage: It may seem as strange as the former: For why? What cause was given him to carry himself thus? If Elisha had dealt by him, as by jehoram, handled him roughly at the door, and chased him away with disdain; If he had answered his request with a scorn, as our Saviour's did the woman's, Matth. 15. Away thou dog, what hast thou to do with children's bread? Thy disease is past cure, I will not meddle with such a nasty one as thou, an enemy and Champion against the Church of God: then indeed had he a just cause of wrath and rage: 
The ground of the point opened.  But now he hath an answer of mercy and love, and hope, from one that sent for him for the nonce, when he was at a set; and lo, because only he crosses him in a circumstance, that is, that he concurres not with his humour, for the manner of curing, but sends him word of another way, for this alone, he finds enough in his heart to pick a quarrel, and to departed in a rage! Ah poor wretch! If thou hadst now seen thy waywardness, and foolish struggling against mercy, thou wouldst have abhorred this cursed humour of thine, and wondered that mercy could so have enclosed such a rebel in her arms, as to heal him against his will! For why? Had it been but a Physician should have prescribed a medicine one of seven, which he could think of, wouldst thou have taught him how to cure thee? Would not a Physician have said, If thou be wiser than I, what dost thou here? Go heal thyself: How is it then, that in a desperate case, only in God's power to heal, thou art so careless of his counsel, that thou railest at the messenger, and art ready to go away in a rage? Oh! this is surely for our example (brethren) to learn by: do not cast off the point ere it come at you; say not that he was an heathen, a Noble man, of great spirit, and they will bear no affronts. True it is, so he was: But this was neither the fruit of ignorance properly, nor yet of greatness, (although of both in part) but of that disease which all of us carry in our bosoms, that is Self and self-love: be we never so enlightened to know the truth, or never so mean (for poor ones without grace can be as proud as rich) we may bewray this tetch and distemper as well as he! well (beloved) now you have the ground, lay aside descants, and come with meekness to hear this point, that you may be rid of this disease, which though all condemn in Naaman, yet few see in themselves.  
The doctrine is plain: Self if she be defeated of her hopes rageth: 
Doctrine. Self defeated rageth.  Naaman whiles he had hopes, is at ease and a good point, he waits and is patiented; now comes this cross errand that turns him over, as drink doth a drunkard, now he can hold no longer; his patience turns weariness, and waxes madness: I doubt not but you see the bottom; yet I doubt not but you would be glad to see it cleared; mark then a little those texts and reasons which serve for it, and so lead to the application of it to yourselves. Take that behaviour of the young man for one proof, who coming in a deep forestallednesse of conceit to our Saviour, that his case to Godward was good, and yet thinking so highly of Christ, that he could inform him, thought it not amiss to ask, Good Master, what shall I do to be saved? 
Matth. 19.22.  Our Saviour to beat down his courage, sends him to the Law, saying, Keep the commandments: He being prepared, and hoping to be riveted into his course by the mouth of truth, (as men if they can get but half a word from a Preacher of comfort, they are safe ever after) answers, All these have I kept from my youth. Our Saviour not to establish any rule (as Papists dream) but to quash his self-love, replies, than thou hast need of an eleventh command to be doing with, seeing thou hast kept the ten, Go sell all, and thou shalt have heaven: what a pickle is he in upon this! Oh (thought he!) this is irksome, this is to beat me off quite, surely if it be thus, I am wrong, and have been long defeated; my wealth I am loath to forego, and therefore he went away sorrowful. What is that? Secretly vexing at his lot, out of love with Christ, sad and discontent, fretting and distempered at the counsel. Another example (for the ground of all rests upon a fact) may be their practice, of whom we read, Esay 58. who fasted and sought the Lord from self-love, (as appears by the context) that they might under pretence, please and flatter themselves the more in their oppression, and stop conscience from biting and stinging them. Now when they perceived this was no way to speed, and themselves would beteame the Lord no other, they fly out intemperately and challenge God himself: Why (say they) have we fasted and thou regardest not? Oh! they were so madded, that they could have flown in God's face! Is this the fruit of all our care and cost, that we cannot have thank? Away ye wretches, ye fast a meal from some meat and drink, but you have pleasure within, for you feast with your bribery and stealth, and excess of covetousness. Is this a fast? Do I regard the bowing of a bulrush, when as the soul is surfeited with lusts, and the soul is neither afflicted, nor seeks reconciliation? No, no, I abhor it. Mark, because they cannot get God to be like them, nor bribe him with all their gifts and glozing selfe-denialls: lo, they fall out with him down right, and bid him go seek his service. A third place is yet more evident, Mal. 3. where the Prophet brings in other the like hypocrites to these, who had both tried God, or tired him rather, with their abstinences, and fastings, not from meat only, but from many sins, (so that these were better than Esay his men) but lo, they are crossed of their hopes, they could not speed of their purpose, to be accepted and in high favour with God, still he lowered upon them and would not be friends: And why? Because they did all from a false bottom of Self, and to a base end, to steal away favour from God: And what is the issue? Surely they cry out upon God, and tell him to his face, that he cannot discern between his friends and his foes; he favours them that swear and play the Idolaters, as those that worship him, and fear an oath: And who will serve such a Master? But those that feared God, and esteemed rewards, not by outward blessings, but that hundred fold of peace and comfort; they cried them down as fast as these did the Lord, they rage's also at their lot who far better than they: Refer hither the discontent and rage of the Prodigals elder brother, Luke 15.22. And it were endless to insist in examples: What else is the scope of that wretched answer, I saw thou wert an hard Master, who reapedst and gatheredst where thou sowedst or strawedst not, I saw little came of thy service, I therefore buried thy talon, take thine own to thyself, and look for no more at my hands. Even as it fareth with hirelings, so doth it with hypocrites, no longer than their turn is served, do they regard the worship of God, for they look at a vantage, either of some outward bribe from God, or to delude conscience, and when neither, or not both succeed to their mind, they fall off.  
Reason. 1 Reasons hereof there are many. First, whatsoever the natural and proper support of a thing is, if that fail, the thing fails; whether it be a necessary or voluntary subject. The fire if ye remove fuel, the belly if you deny meat, the flatterer who lives by breath, if ye withdraw countenance: So long as their oil lasts, their lamp shines, but take that away, and it goes out: So doth the hypocrite, when his hope fails, his belly bursts: That phrase in Mica 6. bewrays them, wherewith shall we gratify the Almighty? As those in the Acts, seeing the Devil cast out of the maid and their gain gone, and Demetrius rob of his shrines, 
Act. 16.19. Act. 19.24.  made an uproar presently: The Devil spoke shrewdly, when he said, Thou hast hedged him in round about, he serves thee not for nought: 
Job 1.  But now, do but touch him, and he will curse thee to thy face. If he had not mistaken the man, he had not mistaken his mark.  
Secondly, that effect which commonly follows a lesser cause in a Reason. 2 smaller degree, follows a greater in a fuller degree. Solomon, Prov. 13.12. tells us, That the deferring of the hope, is the fainting of the soul. By the same reason, the defeating of the hope, must needs be the vexation of it.  
Thirdly, look what we see to fall out in mere natural disappoints, Reason. 3 must needs much more befall in spiritual: For the more desirable the object, the greater is the coveting, and the sadder the disappoint. Now this fury and madness is common in naturals. Athalia being defeated of her son, rises up and plays the mad tyrant, 
2 King. 11.1.  and destroys all the King's Seed (though in a sort she took this opportunity: 
Act. 12. ) So Herod being defeated of the wise men, slew all the males at Bethlem: much more than in spirituals.  
Fourthly, that which is seen in spirituals of inferior nature, much Reason. 4 more appears in an higher nature, when men are defeated. jonas in a case, not so real or weighty, (because it concerned the defeat of others, rather than his own) yet was wondrous tetchy, even at the conversion of Ninivee (thinking it to threaten Israel,) yea he was sick of vexation, and desperate in his defeat; and all, because he might not prophesy to the destruction of the City, rather than the conversion: How much more when the spiritual defeat concerns the soul itself nearly toward God.  
Fifthly, it must needs be, that wheresoever the supposed attaining of Reason. 5 that which an unsound heart coveteth, would breed a great, yea too great and excessive rotten joy and content; there the defeat of the same thing must breed an exceeding discontent. But the hypocrite when he thinks that his hope is satisfied, and hath his desire, (for he deceives himself) is exceedingly joyed; 
Jonah 4.  needs therefore must he be disquieted when he is defeated. See it in an illusion, jonahs' gourd caused an idle yet extreme content, more than such a babble should; therefore when the Lord smote it, he was most basely distempered. The suddener the raising up of the seed was in the gravelly ground, the suddener was the withering of it. A little to insist upon this: There is no feast with stolen bread and waters, so sweet as the feast of hypocrites, who live upon stealth from God: To seem to have gotten a felicity by our own wit and industry, without selfe-deniall, is more than to joy in treasures of gold and silver; because it resembles a principle that still affords it from a fountain: And indeed, if an inferior could match the operations of a superior, if nature I mean, could walk in the furniture of grace, it were great wonderment. Unusual attainments, breed impotent joys, as when a child of twelve or thirteen, reaches the learning of an elder of nineteen or twenty, when a woman gets arts and tongues, it breeds a very sickness. How much more here? For a Pharisee to carry away heaven as shear, as a believing Saint, I wonder not, if it puff up with excessive boast and triumph (as base as it is) for they seem (with jacob to have overcome God when then the Lord shall take such in hand, convincing, disappointing and confounding their consciences, turning them out of all as beggars and banquerupts (as he will do all whom he will save, and some whom he will not) Oh! we may well conceive what wrath and rage it worketh.  
Reason. 6 Lastly, we know wrath is a short madness: now mad men put no difference between any. If a King should come in a mad man's way, he would strike him as soon as a beggar. So doth Self defeated: She puts no difference between God and men: She will sometime choose men to whet herself on, sometime God himself: She curseth her luck and bad fortune, the weather if too wet, too dry, too hot or too cold, her ill lot and success, her ill market, her enemies, any thing that comes in her way: what wonder then if she spare not God's Minister, yea God himself? She lusteth after envy, as Saint james saith, and out of an ill custom and habit, grows to be as old with God as with men, if he cross her, she knows not, she is not capable of subjection. So much for reasons of the point.  

Amplification. The godly themselves, so fare as led by Self, rage, if disappointed.  Nay more, that which I have said of hypocrites, may be verified (in measure, and with limitation) even of the godly, so fare as they are unmortified and led by this Spirit of Self; though not totally, yet in any particular case of error and delusion; so fare as they forsake the promise, and go to work by their own conjectures and strength, as in zeal and prayers, (wherein a good man may rest too much upon himself, no doubt the Devil and their corruption feasts them but too much; (as one said, he never seemed so zealous, as before God mortified his own spirit, but after he found prayer another gates work;) But when the Lord separates the precious from the vile, and shows them the vanity and wanzingnesse of their own principle, it becomes as the very sting of an adder; only the the odds is, an hypocrite is fretted with such a distemper, 
Yet with difference from hypocrites.  as commonly, makes him no better; but the regenerate is wholesomely smitten by God, to cause him with shame and sorrow to abhor himself, and to crouch and run under the wings of a better friend, who can give him content from a better fountain, and of a more lasting nature.  
Object. But here comes an objection to be answered: How comes it to pass then, there being so many unsound and hollow ones in the world (never more than now, as appears by their gross and foul revolts,) how is it that we see them so jovial and merry still, and hear of so few discontents and troubles in their lives or deaths?  

Answ. Self doth not rage till defeated.  To which I answer, That the reason thereof is, because they have no defeats: Self in her quietness and jollity rages not, but when she meets with affronts, either by disappointments, or by terrors of the Law, convincing and slaying the soul: The soul in this case is abased and cast down, either wholesomely as by a step to humiliation, or else slavishly, & then she shifts and goes forward in a rotten course: But Self rageth nevertheless: 
Or else recovers herself again by her own subtlety.  Note the difference: In such as God will save, the discovery of this Self and the subtlety thereof, shall humble the conscience, and work a kindly change by degrees; but yet Self and corruption will rage's and rebel, being loath to give place: But as for the rest, both Self and conscience together may not rage, because the Law hath not put an enmity between them, still they hold in together as body and members incorporate in each other, and not divorced. This by the way. But mark, The Lord doth not always bless the word to work a defeat of Self in every hypocrite or unregenerate person, neither do all such meet with such defeats: 
Ezek. 14.  Rather the Lord suffers such justly to stumble at the blocks laid in their own way by themselves: As they chose error and delusion, so the Lord leaves them to Satan to be more deluded, 
1 King. 22.  and so they fall, (as Ahab by his false Prophets) because being taught the truth sound, they have preferred their own ease and liberties to it. 
Self may want defeats being given over by God to delusion and hardening.  Nay more, the Lord suffers many such (and it is a common thing in these declining days) to be so fare from meeting with defeats, that rather they are habited in their ways, erring by necessity, seeing no danger: They are enchanted so with this cup of Self, that it hath cast them into a deep sleep, and they are as one asleep in the top of the mast, no buffet will startle them out of their course: And it were well with some, that this were all: For the unclean spirit returns into many, 
Matth. 12.  and imbarkes himself in them more strongly than before, defiling them with such lusts as they lie open unto specially, and bringing them into such a confused perplexity, some by their uncleanness, some by intemperancy, some by their open profaneness, that they never outgrow it, but go on with wasted and seered consciences, to their dying day, without remorse: Although such as belong to God, shall return even by these unwelcome batterings; for the Lord saw, that else their fusty savour and taste would never have gone out. So much for answer to this objection.  
This doctrine falls point blank upon many of us (brethren) to shame Use 1 us for our distempers. And first, 
Terror.  let it be Terror to all such as walk with this cursed heart of wrath, impatience and discontent, 
Wrathful and discontented persons, reproved.  daily and Branch. 1 hourly, carrying it as hot coals in their bosom, and yet through habit, never burnt, not marking it in themselves. Oh woeful creature! Is Naaman here so blameworthy, (being an heathen and defeated of his will,) for his rage and distemper? What shall become of thee then, who art in continual wrath and vexation? Not in a fit (as Paul calls it, Ephe. 4.29.) but as it were in a falling sickness: Truly brethren, 
Because raging in cool blood.  I wrong Naaman to make him the text of such a commentary! I tremble to think how many present themselves here duly at the worship of God, who yet in their usual course are never quiet, neither in themselves, nor with others! They are (as I may say) steeped in vinegar; rarely shall you find them other then froward, waspish, envious, bitter and distempered: and yet no defeat appears to heat their blood, as here in Naaman; they are so in very cool blood, out of the surquedry of their wickedness, they are always distempered, because wicked: There is no peace (saith my God to the wicked. More like Nabals, than naaman's, 
Esay 57 ult.  of whom his own servants could say, he was so wicked, that no man might speak to him. As the Apostle in Rom. 1. describes those heathen Romans full of all wickedness, as a toad is full of venom, top full of wrath, rage, malice; as a vessel standing full to the brim cannot be touched, but they will run over. Nabal being saluted by David's men courteously, (perhaps by the name of Lord, or worshipful) answers with nicknames, of rogue and runagate! Is not here an heart top full of rage and madness? Oh (brethren!) I remember what Solomon saith of neighbourhood, Prov. 3.29. Live quietly with thy neighbour, and hurt him not, for he liveth securely by thee: What is that? He means well and peaceably towards thee, 
Prov. 24 21.  and looks for no other from thee.  
And art thou so fierce, currish and churlish a Nabal, that even when thou mightst live in the midst of thy people (as she told Elisha) thou delightest to play the tyrant and termagant among them! 
2 King. 4.13  I tell thee, Naaman is a Saint in comparison of such a Devil, nay worse, for the Devil himself if pleased is quiet: Some of you have by your sin in this kind got brands of infamy upon yourselves, you are noted for your intemperance of spirits, as not fit to live in a society! Oh! then go out into the wilderness apart, and build you cottages among the wild beasts! And yet they are better than you, for Bears will agree with Bears, and each beast with her kind; but man to man is a wolf and a Devil! Oh, make your peace with God, for till that work be over, the base heart is like the sea that continually rageth! weigh well what I say: Should any man or woman here, so carry himself, that no man should care for their company, but count themselves best, when furthest off? Beware lest you meet with your match! And lest you that by't and snarl be devoured by others! I have noted it, that nothing will cool some men's spirits, till they meet with such as tame and taw them, and bring them so low by suits of Law, and crush them by their power, that they make them weary of their parts! Then at last they cry out, woeful wretch, was I the only man in a Town, who by my fierce spirit frayed all men from desire of my company? Such a Nabal as could not live quietly with my wife, (though an Abigail) nor with my servants (though too good for me) nor with my neighbours, (who yet lived securely by me) and were far from hurting me! Oh! If I might now be out of the claws of such as tear and devour me, how glad would I be of them all! What a Lamb should they live with in stead of a Lion! It is well that harshness and violence of greater opposites can effect that, which love and courtesy could never effect.  
Branch. 2 But to add one thing more: Tell me (I beseech you) are these so fell and raging when no man provokes them? 
If they be so being full, how much more fasting?  What are they then, when they are opposed, wronged and defeated? Surely like Bears rob of their whelps! Oh! than we think we may lawfully set up our bristles! then we may threaten, quarrel, go to Law, revenge: for why? Were we not provoked? If they would have let us alone, we would have been as fair and courteous as Lambs; but if they will stir us, they shall know what mettle we are made of. Do they know us, what men, how wealthy, great, and how much their betters? Dare they cross us? Why? Who art thou, O thou earth, earth, earth, dust and ashes, sin and poison? Who may not know thee by thy colours? Who sees thy smoking nostrils, fiery face, sparkling eyes, who hears thine oaths, blasphemies, curse and rage, but he must needs know what house thou comest of? What set thy heart, or thy tongue on fire, 
Jam. 3.6. 1 Sam. 10.12.  but hell? Who need ask who is the father of such as thou? Oh! the least word uttered awry, the least conceit taken, or pritch, the breaking in of a cow into their grounds, yea sheep or pigs, is enough to make suits, and they will be revenged, kill and slay, who art thou that mayst not be crossed? Who hath more crossed, yea cursed others then thou? Humble thyself (Oh worms meat) and say to thyself in secret, Oh wretch! If thine heart were tame and quiet, the Lord would make even thine enemies thy friends! he who caused jacob to say of Esau, Behold I have seen thy face this day, Gen. 33.10. as the face of God, could turn all this to a calm, if there were not a controversy between him and thee, which till it be decided, know thou, that thy rage and wrath equals not his righteousness, he can match thee himself; yea although thou shouldest fight against heaven itself, and dare the Lord with thy pride and distemper, yet he can resist the proudest stomach, and bring it low, and by that time he hath done with thee, he will make thee such a poor worm as that no man shall know thee indeed to be the party: And therefore while thou mayst, be glad to abate thy fierce heart, agree with thine adversary quickly, while he is in the way, lest if once his wrath be kindled, thou perish in it! then happy are they who know themselves (whether others know them or no) and who can possess their soul with moderation and meekness. So much for the second branch of Terror.  
But to end this use, and to go one step further, 
Self if she have well deserved, and yet be slighted, is most intemperate.  what think ye becomes of Self, when she doth any special work thankworthy, and yet is defeated of her hope? Surely then she thinks she may be mad by privilege: For such men look that their good deserts, should (as a stream) bear down all their faults to eternal forgetfulness, and procure them endless thank: Spy out any of their follies, or lower upon their merits, and they are mad by those defeats. Take an example of each. 
See 2 Sam. 3.8.  Abners warlike valour was the prop of saul's rotten house; It fell out that he defiled saul's concubines. Ishbosheth takes him up for it. What saith he for himself? Am I a dog that thou shouldest so speak unto me, so take me up for this woman? God do so to me and more, if I restore not this day, the Kingdom to David! He could not bear it: So joab (just like him) having cut off Absalon in a dangerous war, 
2 Sam. 19.7.  and restored David: David (unseasonably) falls a mourning! what doth joab? So rageth that he comes and dares David thus to his face, Now I see if Absalon had been alive, though we had all died, thou wouldst have liked it well? But I swear by the Lord, if thou come not forth and show thyself, all thy people shall go away from thee; it is enough to name these examples: Let us all abhor this bitter cursed root of selfe-defeated rage, and as we would loathe it in matter of Religion, so let it be odious to us even towards men; accustoming ourselves to be content, though we hear ill when we have done well, which is a royal grace indeed.  
Secondly, this also may be just reproof to others (though not so rank as Use 2 the former) and these are of many sorts. First, 
Reproof.  such as although they live in a bad course and know it, yet are no sooner convinced thereof, but they cavil against God himself, and lay him in all the fault; they would as feign be better as the Preacher, and they cannot deny, but they are fare from that they should be: But these Ministers they say, would go beyond God, and have them better than God will make them; which cannot be, for till God change and mend us all, we can be no better, let men tear their tongues to the stumps. And and whence is this cavil? Truly from base profane Self, which is crossed in her way, imagining that because it is easy for God to work as he please, 
Cavillers against God as if he were in fault for all their errors, convinced.  and the work of conversion is only his, therefore they may live the whilst as basely, idly, and profanely as they list: They would have grace drop out of the clouds on the sudden into them, that their hearts might all at once be humbled, comforted, and turned to God, before they be ware, and then they think they might scape a great deal of trouble that others meet with, who are so restless, painful and unwearied in the use of the means: For their own part they will use good means too on the Sunday, and come to Church and hear; but they will wait till God work?  
To whom I answer, The Lord rebuke all such wretches! God open their eyes! For tell me I pray you, these waiters upon God, how live they the while? Most loosely, deny themselves no liberty, lust or will of their own, but lash it on upon the score, till grace come and wipe off all; they spare for no sin committing, to be lewd companions, drinkers, covetous or the like: For why should they? If heaven will be favourable, it can pardon great, as well as small offences: If it will not, in vain should they strive! For they have no strength of their own (they confess) to restrain from any such courses till God turn their hearts; & than you shall see what manner of persons they will be, when they be of Gods making, you shall see what new men they shall be: But oh you white Devils! you that turn rebellion into smoothness, and play the still swine who eat up all the draff, how should such as you ever come into God's mint to be new stamped? I denounce unto you, that all your hypocrisy tends to the vailing over of your sin; it is not grace you seek, if your breasts were open, hell and destruction are there, and the way of peace you have not known: Peace you would have, pardon and heaven, God's love and favour, but your cursed wills you would not forgo: And therefore that ye would have, (mercy I mean) you shall never have, and what ye would shun, you shall for ever inherit, even woe and wrath.  
I know some of this sort are not so profane as others; but feed themselves with duties and moralities, a smooth way of Religion, and so wait: 
Matth. 3. Esay 30.  But who hath taught such to escape the wrath to come, by their sloth and ease? What although it be our strength to sit still? Must we therefore suspend our labour, pains and use of means? Will God be found in a way of ease, of yawning desires, and lazy hopes, which abhor to be guided God's way, and to come to his oath and covenant of humiliation, aith and selfe-deniall? No neither the profane, nor the lazy, shall enter into his rest, no more than the rebellious: They maintain a secret distemper and pritch of heart, and tetch of self against God, and either will be saved their own way, or not at all: And therefore to these I also profess (with sharp reproof) The way to peace ye have not known, neither will; you rather will quarrel with God for not fulfilling you wills, to make you such as you would be, without your trouble: This way God never knew: Nay, I say more, Though God would save you, yet you would not, if ye might; and I may say truly, salvation itself cannot save such as would not, because it saves none but the willing. Pull down your cursed spirits, and cease to kick against the pricks, for till you be content to abandon your lusts and ease, you do secretly cavil with him, whom you shall never be able to make your cause good against; you stand not right in your plea, the Court is Gods, & the judgement is his, who shall curse all weapons form against himself, and condemn all those most justly who cavil against him. Therefore I say again, take this word of reproof with meekness, 
Esay 54. ult.  and sit still in the point of cavilling, but abhor to go against God's edge by your prophanensse, or your ease; for the Lord will never believe, that either of these will ever be content to find mercy, though they might enjoy it: And as Esau when time came would have had the blessing, but yet would be still a sensual Epicure, and therefore it was finally denied him: So I say to you, If in truth you would have grace, pray to God to pluck up that root of bitterness which springs up in you; 
Heb. 12.  for that will defile you faster than all your idle and false wishes can cleanse you, and no wonder if you well weigh it!  
And secondly here come to be censured all such as go yet a step further, Branch. 2 and will close with means, and be deep in pains taking, 
Self-willed ones who bind God to their labours, convinced.  but then when they see that God will take no pains for full price, but for serving his own grace, and good pleasure only: then they fret and fume at their lot, because God regards not their labours: What say they? Is this equity, that the Lord should alike esteem of the painful and the lazy? I answer thee, yea if Self defeated be the caviller: Thou takest pains it seems, that thou mightest be warm by thine own sparkles, and have somewhat to allege why God should regard thee! That is, thou wouldst have him for thy sake, to forsake his own way, and turn free grace into wages: 
Rom. 9.13.14.  And because he will not (as indeed he never will be a servant to the runner or the willer) therefore thou frettest and fumest at him, for not serving thy turn. But oh man! Who art thou that disputest with God? Shall the axe quarrel with him that cutteth with it? I answer thee therefore, The Lord doth not simply equal thee with such as take no pains, keep thy pains still, and if thou wilt, add more unto them, but rather take away thy upbraiding spirit; do that thou dost with meekness, and be content to sink in thy costs, and be as nothing, an unprofitable one when thou hast done all, cast not God in teeth with them, call not for them bacl again, nor bring him his own in a napkin: For these qualities poison all thy labours, 
God's hearers will be at God's dispose for blessing.  and drive the Lord further off, rather than draw him nearer: And when thou hast turned all thy self-defeated discontent into selfe-deniall, and art willing that the Lord should do with thee as he list, then see how he will dispose of thee: A little barley or an handful of meal with a little oil shall make a more accepted meat offering to him (with an heart willing to be at his dispose) than all thy plenty of costly sacrifices without it! 
Joel. 2.13.   
Lastly, it reproves all such, as yet go beyond these also, and are content Branch. 3 to submit humbly to all such ways as the Lord prescribes for the attaining of mercy, but yet it mightily troubles them, that God doth so delay his season, and lets them go so long without giving them their desire. To whom I answer, All ye have done hitherto is well. Add one thing more, give all your humbleness, your labours, your endeavours to God, 
Waiting upon God necessary for such as look to speed of grace.  and when you have waited upon him therein, give him your waiting too, (for it is not too good for him) perhaps there may be a Self in that also, and sure it is, the finer Self is spun, the more she will take pritch if she be defeated. But be thou as Paul was, 2 Cor. 12.9. who feeling no bottom in himself, yet was content to be under that weakness, and all to try what mercy could do: doubtless in such a case, thou shalt find that grace shall at least be sufficient for thee, if the Lord do not also magnify his power (beyond expectation) in thy infirmity: And poor soul! what gainest thou in the mean while by thy carking, plodding and casting about with thyself? If thou do thy duty, shall it not be well with thee? And hast thou not a great recompense in this, that thou art accepted, and thy success is with God? Is it not much that a sinful wretch who cannot lay claim to the air, earth, water, to breath in, to tread upon, and the like, mayst yet come and look up to heaven with hope, and come to the Lord as bound by his promise? Alas! his pay may be leisurely, but it is sure; the gains may seem small, but still they are coming, and will make a heavy purse at last: And what? Is there not some scurf which the Lord must purge out, think you? Hath not a long course in evil hardened thee? And may not a speedy course of thine own, hurt the more another way? What if the Lord should leave thee to such corruption of thine own, as should cause thee to wax wanton, were it not better prevented by longer delay? And speak the truth, (to shame the Devil and thy slavish heart) is it not better with thee at sometimes then at other? If it be no●, suspect thyself; if it be, suspend thy cavils; cease thine enmity, thine hard thoughts, thine unbeteaming heart, the Lord loves to be as freely thought of for his love as he deserves: And for thyself, if it be thy lot to lie longer under hope than others, and to want the cheerings which some have, yet sure it is, if thou abide waiting in thine innocency, (not being tainted with shrewd dregs of thine own stolen and base heart) the Lord will at length break out so much the more in pity to thy fainting soul, by how much his delay hath made thee wait so long, and it shall not then trouble thee that thou hast thus endured: Mercy at last shall be sweetest to thee, 
Esay 57.16.  that thou fail not wholly. Singularity of delay, sometimes argueth an heart tainted with Self in more than a common manner. And so much for the use of reproof.  
Use 3 Lastly, to finish this point, and so draw to an end: Let this be Admonition both special and general. 
Great men must submit their great spirits to God.  First special, to such as are naaman's, great ones in place, renown, authority, birth or any other worth above others, viz. That their great stomaches rise not up in arms against God to quarrel with him, when they are crossed in their own hopes and expectations: The truth is, the stream of Self is rank enough of itself, though there be no oil added to the flame: The poorest wretch could say, though I am not so rich as thou, yet I have as proud an heart as thou: But yet, when one stream meets another, the flood is the greater: Great men who think it a piece of their Nobleness to take no affronts at any man's hand, what ever it cost them, had need deny themselves fare, to get a subject heart even to God himself: Their great blood, the repute of their own eminency and parts exempts them (in their own opinion) from the common lot; as we read of him, 
2 King. 6.  who having first raged at Elisha (as the supposed cause of the famine) saying, God do so, and so, if his head stand on him this day; after being greeted by him more discurteously than he looked for, flew in God's face too, and said, shall I attend on the Lord any longer? 
Ver. ult.  As once a great Prince being crossed of his pastime by the weather, told God (swearingly) he was a King too, and he offered him ill measure so to defeat him. Abner the pillar of saul's house, being but reproved by weak King Ishbosheth (set up by himself) for meddling with his father's concubines, 
2 Sam. 3.6.  took it so heinously that he forth with revenges himself, and betrays the Crown to David: Great men therefore swell easily if defeated, and indeed these two were as bad as great, but the best in this kind take defeats heavily. Let such consider that which Naaman (if he had had the knowledge which they have) would soon have noted, viz. How desperate a thing it is to fight against God, and to cross him, when he serves not our turn? If God resist all proud ones, & especially great ones, how much more proud resisters? Pride being of itself a resistance: Although your spirits rise up soon against men, (which yet I allow not) beware ye be not found fighters against God: 
Act. 5.  Know that though men accept your persons, yet God puts no difference, especially in matter of salvation: It is counted a great humility in a great one, to be never so little humble. But oh worm! (for what is the greatest flesh, else?) if thou think it equal that a poor beggar should stoop to thee, what shouldest thou do to God, to whose eminency, thine is as the drop of a bucket?  
Take not upon thee, (though thou be the chief of the Parish, the Lord of the Town, and Patron of the Minister) to yoke him to any other conditions in point of reproving thee impartially then the meanest: If he do his duty faithfully, turn not away in a fume, scare him not with thy looks, change not thine heart to him, nor think his love less towards thee therefore; rather rejoice that God hath given thee so faithful an overseer, which few such have the happiness to enjoy, much less play thy parts with God in this kind, but subject thyself to the authority of the promise, as humbly as the meanest, he hath little to take to upon earth, and all thou hast cannot help thee, without the good will of him that dwelled in the bush: God hath chains for Princes: 
Psal. 149.8. Act. 17.11.  Deny thyself, cleave to the bare truth of the promise, try it as well as thou wilt, as those noble Beraeans did) but when thou hast done, seek no other way to heaven, save it: Heaven lies no more open to a Noble man's performances and merits, than a peasants; all were digged out of one rock, therefore count it thy Nobility, to give God his honour by believing, and count it more presumptuous to affront him in point of his honour, than any man's affronting thee; there is but one way for thee, and the poorest, to heaven: cleave to it with an heart as low as the poorest; God will count more highly of a great little heart, than a small little one, and stoop to this point in hand also: David never got such interest in God's affections by his Crown, as by his poverty of spirit. Inure thyself to take a defeat from God without rage, yea unkindness. An Emperor for his Crown could stand bare foot at the gate of a base Pope till he released him, and shalt thou think much to cast thy coronet at the feet of this Emperor? Oh! wait (even thou) at the gates of God unweariedly, and although it be long ere he hear thee, and although Self in thee would swell, yet beat it down & wait still, till the Lord send thee away with Naaman's answer. Consider if thou turn away with him from God, whither shalt thou go? Shall hy wealth and honour save one whom God will not save? Or could all Naaman's honour at home have healed his leprosy? Came not that from another friend? And think, what a sad confusion he had found it, if he had humoured himself in this distemper finally? Oh! as tickling as it was now, it had stung him after as a serpent! and so shall thine do thee, if the Lord prevent it not for thee by counsel as he did for him, whereof in the next verse (God willing) we shall treat more fully.  
Branch. 2 And in a word, that which I would say in general to all, is this; Try yourselves well in your self-defeats, 
Try thyself how the defeating of Self worketh with thee.  whether Satan mix himself with them to inflame corruption, and to make sin out of measure sinful; or whether they come only from within ourselves: If it be from Satan stirring up rebellion, than the spirit of Grace, may nevertheless be at work, and may prevail thereby in time to cast out Satan, and to subdue the soul to selfe-deniall and patiented waiting for why? The impression is violent, and contrary to that spirit which guideth thee: Therefore thou shalt find it irksome to thee, unwelcome and wearisome, thou wilt not harbour it, but reject it, and embrace the defeats of Self, as Paul did, till the Lord satisfy thy desires. But if thou feel that this discontent proceed from mere corruption; then know, that God calls thee to so much the more abhorring of thine own way and will, and to say, 
Note well.  alas! what is the salvation of a poor worm, a gnat, to that infinite glory which God seeks to himself in his own holy way? What if I lose heaven in mine own way, so I may have it in his way, yea any way? 
Phil. 3.  Yea she shall wish she had Paul's strength to become Anathema, so that God's wisdom might be exalted? I say thou hadst need entreat the Lord so fare to reveal unto thee the holiness, the equity of his wise way, that in respect thereof, thou mayst stink in thine own nostrils: Oh do so! choose to go to heaven with the forfeit of thine own dearest eyes, hands and feet, rather than go to hell, (for so would Self) with them: 
Matth. 18.8.  Say thus, I would wash seventy seven times in thy Jordan, to cross myself, Lord, rather than turn from washing seven times to cross thy command. I would with Paul, attain to the resurrection of the dead by any means whatsoever, rather than fail of it, through good report and bad, through as many disasters as Paul chose to pass, rather than he would not fulfil his Apostleship, would I choose to go, rather than lose my desire, through poverty, loss of friends, shipwreck, persecutions, hunger, stoning, nakedness, yea Self and all, though defeated of her hopes. And so much shall suffice for this verse, use, doctrine and time. Let us pray, etc.   

THE TENTH LECTURE upon the thirteenth Verse following  VERSE XIII. 
And his servants came near, and said unto him, Father, if the Prophet had bidden thee do some great thing, wouldst not thou have done it? How much more then, when he saith unto thee, Wash and be clean?  
VERSE 14. Then he went down to Iorden, and dipped himself seven times, etc.  
YOU may remember (beloved) that in our entrance upon this Scripture, we divided it into four parts. 
2 Kings  Elisha's message, Naaman's entertainment of it, 
Transition to the 13. verse.  The servants attempt, And the issue thereof, both immediate & consequent. Two of these are already finished through God's providence. The other two remain. At this time therefore by the same assistance, I am to proceed to the third general, viz. The attempt of the servants of Naaman (for these the Lord chose to use for the rectifying and restoring of their distempered Master, rather than the Prophet, through the prejudice of Naaman) and how the Lord inspired them with wisdom to give an onset, (at this dead lift) upon their Master, to dissuade him from doing that which he rashly purposed, to wit, to departed without his cure: And this attempt of theirs, is set before our eyes in this thirteenth verse; 
The method and parts of it two. 

1. The coherence.  
2. The matter in 3. things.    wherein two generals are to be noted. First, how this verse hangs upon the former: Secondly, the substance of matter contained in it. For the former, I pass it by till I enter upon it presently: For the latter it consists in three points. First, we have the persons attempting, the servants of Naaman. Secondly, the attempt itself. Thirdly, the inducements which they use to persuade him. In the persons, observe two things. First, the relative duty, wherein each is bound to other, I mean they to him, and he to them. Secondly, their wise and religious carriage towards him as one out of the way, and that in three things: First, in their reverence: Secondly, their mercy and tenderness: Thirdly, their seasonableness: The attempt itself followeth; wherein (with their advising him to obey) they secretly tax his self-love: The third general contains the inducements whereby they persuade; as first, the easiness to obey; the second, from his love and respect to the Prophet; the third, from the Prophet's integrity; the fourth, from comparison of the greater to the less. All the which points, what they contain in them, we shall (God willing) as they come to hand, propound, open and enlarge, so fare as our weakness through his grace shall permit us.  

1. Point of coherence handled.  Not to repeat any thing then of former things, let us come to the first of the two generals, that is the coherence: In which two particulars are contained. The former is, how different Naaman's case is in this verse from that wherein the former presents him to us. The point will better arise when we have opened it, 
Opening of the point.  as the text affords it: For hitherto, (& especially in the two verses before) we have seen Naaman very unhappy in his proceeding: First, in his wrong assaying of the King of Israel: Secondly, in his bootless attendance at the door of Elisha: Thirdly, In his rejecting the message, wherein both the way and the success of his cure was tendered unto him. In special we have seen the prejudice of his own heart preventing all taste and liking of the message: Then we have seen his carnal shifts wherein he hath taken pleasure, for the confirming of himself in his error: Lastly, we have seen him fall to play the fool and mad man, wallowing in his blood, and foaming out his own shame, in pride and rage. All which laid together, present unto us a man wholly wedded to himself, and foolhardy to get out of those arms of mercy which had offered themselves to him for better ends than he would acknowledge; fight and struggling against that good which yet himself pretended to seek: And now who is there (that looks with no other than a man's eye) beholding Naaman in this pickle and misery, but would be ready to pass sentence upon him and give him as gone? who is there, that seeing one deadly sick, tumbling in his bed without ease, and throwing the potion in the Physician's face, or against the walls, would not say, this man is but a dead man, he is past cure? Even so is it here with Naaman: If God were as man, or as willing to turn away in a rage from man, as man is from God, how should he choose but perish? But here is the wonder: naaman's cavilling against mercy, provokes mercy to so much the more pity; his winding and wrestling with God's arms to get out, draws these arms closer together to enclose him in them.  

If God were as man then were man forlorn.  And now between cup and lip, in this narrow neck of despair, mercy comes in, and disputes for him who disputed against itself, saying, poor wretch! whither wouldst thou go from this mercy offered thee? I see better than thou, that to yield to thy will were to leave thee to sorrow: but when all is done, mercy must heal thee, and therefore call thyself to better consideration: Let all thy rebellions become as so many shaming and taming of thee for thy folly, humble thyself so much the more deeply, by how much the more thou hast disguised thyself, and let thy sin be thy sorrow! Lo here, I reach out cords unto thee of persuasion made of many twists, the counsel of thy servants about thee, whom I have made wiser than thyself, that thou mightest come a little lower in thine own sight, and at last become a fool that thou mightest be wise: And to conclude, I have put strength into their counsel, and persuasion into their arguments, and authority into their obedience: Lay hold therefore of this my strength, make peace, and recover health and cure of soul and body, from the disease of the one, and distemper of the other, and go to Jorden, wash and be clean: This merciful assistance the Lord through this verse holds forth to Naaman: And what comes all this unto? Surely to this issue, That look whom the Lord hath once cast love upon, according to his good pleasure, and the purpose of calling home; the same Lord will so fasten upon and hold close to himself, (whatsoever outward discouragements, inward oppositions and resistances come in the way to hinder it) till by the irresistible might of his power, he have brought them on shore, past all danger.  
Let the first point then be this, whom God hath begun with in preventing Doct. 1 grace, he will proceed with by assisting grace, 
Whom God hath graciously prevented, he will also assist powerfully to proceed.  till the work of grace be perfected. Let us see some texts and some reasons of it, and so come to the use. First for reasons, in a word, the maine is, that God knoweth who are his by their names: And he will not lose his own work; he will add to that which he hath done, rather than undo it by detracting from it: All his works are perfect, he leaves nothing by halves, that were to dishonour himself: Go no further than Naaman's example here, God had already prevented him, and brought him fairly towards both cure and conversion: Now if he had left him in the briers of his own difficulties, and suffered the prevention to come to nothing, what a crossing should this have been to his ends? He who prevents that he might assist, will not fail of his purpose. Moses tells the Lord, 
Deut. 9.28.  that if he ceased now to go with his people, the heathens would blaspheme his name, and say, It was because he could not bring him through the vast wilderness, and so the glory of his prevention had been lost: God then having foreknowledge, power, wisdom and faithfulness enough to serve his own glorious ends, how absurd were it to think, that any thing could cross them, either from without or from within? no enemy, no danger, shall hinder the assistance of grace from that soul which hath been prevented once thereby: Other reasons will appear in the answer of a question by and by.  
Briefly then for Scriptures. Compare first, Exod. 5.21. with 6.1. 
Proofs of the Doctrine. Exod. 5.21. and 12.31.  The Lord meant the deliverance of Israel both outward and spiritual, by the hand of Moses: He had already and long prevented them by the glad tidings thereof, and the expectation of it: But so it fell out, that in the attempt thereof, matters went very cross and awry, as appears by the text, for notwithstanding the oft assays of Pharaoh, yet he held them off with delays; and the plagues being stayed, the bondage continued, his heart hardened more, and he would not let them go: Nay more, those very instruments in whom (next to God) their confidence was, Moses and Aaron, rather occasioned their greater misery, insomuch that that the people thought it had been better if the onset had never been made: Now when they saw this, the Elders come to Moses, saying, God be judge between us and you (q.d. we pray God there be plain dealing among you) for you have made us stink in the sight of Pharaoh, all goes worse and worse through your mediation: 
Exod. 5.20.21.  who would have liked this contrariety? Yet the Lord (who could exalt himself above all these lets, and over Pharaoh himself) wrought to his people a deliverance even from hence; and that which this tyrant would not permit willingly to be done, lo, the Lord by forcible breaking in upon him, doth compel him to, and in the way of saving Israel from him, overthrows himself.  

Joh. 9.5.35.36.  See Joh. 9 When the Lord Jesus had once prevented that poor blind creature with love, and the handsel of his cure, presently (in stead of good success) all falls out very foul; for why? The Pharisees (to stop the glory of it) swarm like hornets about this poor man, disquieting him with questions, and snaring him with their malice, till at last, for his loyal Apology for Christ, they had cast him out by excommunication. This might seem an hard gobbet for so weak a stomach to digest, and rather a mean quite to discourage him: But could all their railing upon him and Christ, alienation of him from Christ, estrangedness of parents, do it? No, as poor as that seed was in him, yet lively it was, and held out forcibly against all enemies, valiantly defending Christ's honour and innocency, till when the time came, that the Lord Jesus saw good to strike up the bargain, a few words served the turn; and in the mean while, no discouragements could beat him off, all wrought him closer and faster to Christ, by that secret and hidden attendance of the Spirit upon the poor entrance which had been begun: 
Rom. 8.  All shall tend from the first to the last) to their good whom God loveth; not only in sanctification, but in vocation also, both being subordinate to election, though the former under a stronger promise. 
Act. 9.1.6.7.8 etc.  Who also (thirdly) could have thought, that Paul had been near his conversion, when he breathed out threats against the Saints (like a Lion) at his nostrils? Yet that could not keep off Gods preventing mercy from casting him down and taming him; and being so cast down, and a breach made, let the Lord slacken his work? Did he not assist it strongly? When this poor prisoner (instead of pursuant) lay blind and desolate, yea when all were afraid to meddle with him (as thinking the Lion to be couchant for a skill, that he might be rampant after) how doth the Lord break through all difficulties, and sends Ananas to open the eyes both of his body and soul, and make him a sound man! And thus here this poor Naaman (in show) further from cure then at first; how doth the Lord strangely turn the wind out of the East of a distemper, into the South of a calm? Causing here poor servants to become prevalent with their Lord, to yield to that which he had renounced? Surely so it is, the Lord can on the sudden cause deliverance to appear (as recovery out of a long quartain ague) even when all hope is past; when doom is given of shipwreck, Act. 27. God shall make Paul to stand up with a word of hope to poor wretches; he can hasten salvation with wings (when it seems a fare off) when misery is at the deepest, then comes up the seed of light which was sown for the righteous: As when there is no strength to bring forth, the Lord (unlooked for) enlarges birth for the fruit that is to come to the birth; and as the tender nurse overcomes the poor froward child with love and mildness till she have brought it out of it humours: so here: 
Esay 38.  the doctrine than stands firm upon her bottom.  
If any here ask, Quest. how and which way the Lord goes to work in such a business?  
I answer, 
Answ. Assistance of grace wherein it stands.  by accommodating himself in special to the condition of such a soul as doth stick thus in the birth, and staggers between Gods preventing and perfiting grace. I say, his assistance is always according to the soul's difficulty: Here in this case of Naaman we may clearly see how he steps in by the servants, furnishing them with more understanding of his case, and enabling them to ponder the same with the sad effects of it, more than Naaman himself, and hereby kindling in them a sparkle of divine counsel, which enabled them to speak wisely, feelingly, pertinently, and in due season according to his condition, with special blessing succeeding the same, and carrying it home to their Master's spirit: how easily had the thing fallen out otherwise in every of these, had not God assisted him? By these instruments, the Lord first stopped the precipitate mind of Naaman, from so sudden a departure; weakened his strong conceit, overthrew his carnal cavil, abated his pride, cooled his rage, enlarged the promise, the easiness, the probablenesse, yea the divineness and certainty thereof, till having beaten down his high thoughts, he is made a low valley, and prepared for cure and conversion. So in like manner doth the Lord work in any soul which needs his seconding assistance towards the enjoying of salvation: he will not suffer them to want any help which may further them. For example, 
Instances.  Doth the Lord see their discouragements to come from others? He will arm them with strong courage of resistance and resolution, as Joh. 9 Are they miscarried with strong error against the way of the promise? The Lord will send them counsel from heaven to rectify and settle them: Are they held under great infirmity and craziness of spirit, not daring to believe? The Lord will not break the reed that is already bruised, nor quench the smoking flax: Are they prejudicated against the Minister? God will bring forth his light, (as here he did Elisha's) and imbreed an holy opinion of him: Do friends oppose and become enemies? God will turn them to friends and furtherers again: Are they froward and distempered in spirit, so that they are as troubled waters and cannot see light of truth, or make so much haste that they cannot wait? The Lord will sweeten and moderate their spirits with meekness, and forbearance: Are their corruptions strong? The Lord will beat them down before them: Briefly, be their lack and ail whatsoever it can be, God will supply it, he will enlighten, sustain, persuade, enlarge, prepare them for his work, both by casting out that which is contrary, and by encouraging that which is weakly begun, till the work be finished. If he mean that the business shall be depending longer, than the lets shall be smaller and more tolerable; if the objections and oppositions be more forcible, he will shorten the season, 
Note.  and hasten his work: His assistance shall be sufficient, till judgement break forth into victory.  
Only here may be a question, why the Lord suffers such stops, ignorances', weaknesses, fears and discouragements to abide in his poor servants so long, Quest. and yet lets them alone, when he might remove them sooner?  

Answ. God hath special reason to delay his work.  I answer, The time is not yet come, he will do it, after he hath well disciplined and yoked them to his own way, humbled them in the particular insight into their own corruption, baseness, and insufficiency of themselves; and caused his power (all that while) to appear to them, which at the first could not so have appeared, if he had prevented all such trouble at once. But there is a time present, for God's sufficient grace to stay them from revolts and extremities; and there is a time to come for God's perfiting grace to set them free; then shall they look bacl and see reason in all this way of God. See Joh. 13.9.10. When Peter was averse to Christ, in the offer of washing, our Saviour tells him, What I do now thou knowest not, but hereafter thou shalt, 2 Cor. 12. A secret hand shall uphold thee the whilst, but after shall discover the reason of all. Now I come to some use briefly.  
Use 1 This first, instructs Gods dear servants about the preciousness of their privileges, 
Instruction.  and that in two respects. First, it teacheth them what Branch. 1 odds there is between such as the Lord hath honoured with the grace of vocation above others. 
Assisting grace of God, the root of manifold privileges to a believer.  Doth the Lord thus apply himself to such as are out of his covenant? Doth he so prevent them at first, or doth he after so follow them up and down, as the nurse's eye attends the feeble Infant, for fear of shrewd turns? When their rebellious spirits cavil, wind out of his arms, and roll bacl to their dungeon, doth he clapse them more strongly? Doth he take it to concern him to do so for his honour? No surely, and yet (as the case stands with them) he knows they must sink, except he pity them. But he is free and bound to none, save to whom he binds himself; therefore he speaks to the one and to the other very differently: To his own that golden promise belongs, The Lord will dry up Euphrates to make a way for his scattered one's; (some think it concerns the return of the Jews miraculously, as once through the red sea: 
Esay 28. ) But to the other, that fearful speech, There shall be a line upon line, precept upon precept, here a little and there a little: Why? That they may turn back, spew, fall, and rise no more: Blessings he means, shall turn curses to enemies to condemn them: But crosses and offences shall turn releaseth and eases to the other: Oh! fearful is the state then of the one, happy of the other! Well might it be said, Luke 4. of Naaman, There were many lepers in the days of Elisha; but only Naaman to whom he was so sent: As Lysias told Paul, he was feign to buy the liberty of a Citizen of Rome with a great sum, which Paul was borne too for nothing! Tell it thy soul in secret, how few have I seen God compassionate and show a tender heart unto, when they have fought against mercy? How hath he suffered them to roll to their dunghill? 
Rev. ult.  His eye hath not pitied them; but he hath said, He that form them will show them no mercy, let the wilful be more wilful, and the caviller fulfil his measure, let the carnal have is own way, stumble and fall (and rise no more) at the stumbling blocks of his own iniquity! 
Ezek. 14.  If he will needs departed let him go! Joh. 6. Did our Saviour pull those time-servers (which followed him for the loaves) bacl again when they revolted and picked a quarrel with him? No surely, he let them go. But to his Disciples he said, Will ye also go? He was loath to part with them.  
Oh! what should more prevail to affect the hearts of all God's people, who have met with assisting grace then this experience? Hath he dealt so with all sorts as with you? As Moses pressed the children of those Israelites that survived their fathers, Did ever God so speak to man, 
Deut. 4.33.  as he hath to you, and yet lived? So say I, Doth God no more for you, then for all sorts? Then account him but a God in common: But hath he, even when you have been at last cast, suddenly caused light to appear, turned the low wheel uppermost, brought light out of darkness, and spread a table in a dry barren land? This he hath not done for all: If you have found the wind thus suddenly to turn, Oh acknowledge it! What if it had not been so? If God had not been so on your side? Surely the floods had prevailed and drowned you: If he have made those waters walls to you, 
Psal. 123.5.  which have been gulfs to others, is it no more than he ought you? Or did you wade out of your own strength? Did your own hand sustain you? Will ye play the Pelagians now in this kind, and ascribe this escape to the lot of your better judgement, honesty, labour and prevention, than others? Is there room for such scurf here? Or may free will presume to be named the same day with the assisting grace of God? Those innumerable difficulties and dangers of shipwreck which thou hast avoided, could thy own wisdom and will shun them? No, let thy soul break out into admiration at this freedom of mercy now, as at first, and confess, Not to me Lord, but to thyself give the glory! Thou hast done it for thy name, and to get thee glory, else it had been undone for ever! they and I were digged out of one rock, 
Esay 63.3.  and their prerogative was as great as mine: Who am I that thou shouldest reveal thyself to me, and not to the world? That which put the difference, was the grace that separated us, being all of one rock, of one mass  
And secondly, 
Assisting grace following prevention, is a bottom of sound experience to a poor soul, See Rom. 5.10.  it should instruct Gods own servants to gather experience Branch. 2 from hence, for all their life. Is there such a golden firm chain between one part of vocation and another? Is assisting grace so tied to preventing, and perfecting grace to both, that nothing can sever them? How much more than is sanctifying grace tied to the grace of calling? Tell me then (poor soul) hath the Lord done so great a favour as to make thee one of his own, inspite of Self, Satan and the world, to redeem, reconcile and justify thee, to count thee his beloved, his secret one? Can nothing keep thee from vocation and faith? What then shall stop thee from heaven and life, from perseverance, and perfecting thy holiness in the fear of God? Think with thyself, is this a less privilege than the former? Are all that are God's people partakers of this grace? Are they preserved by the power of faith to salvation without snares, wounds, and breach of their peace? is this so common and thankless a favour, to be carried (as the Ark above mountains) so above the floods of great waters, that they should not come near us? Behold the Saints in Scripture, 
Gen. 7. Psal. 32.5.6.  how few escaped the trials of their sincerity in a safe manner? How many of them lost their peace, wasted their conscience, by drunkenness, uncleanness, intemperate passions, pride, the world, disguised, and at last coming to their grave with sorrow? Witness David, Solomon, Asa, Hezekia, jonah, Peter, others? Behold the times in which we live: Do we find it so common a grace, that those (whom we have esteemed of well for uprightness, and zeal to the Gospel) still hold their beauty? Do they not begin to change colour, and wax pale and won? Do they not stagger, temporize, and grow common in their communion with all sorts, in their affections to the truth, to the power of godliness? Is it not hard to find one who may be trusted? Oh then! if God have kept thee close from the error of the wicked, that thou mightest not be pulled from thy steadfastness, nor wanze in thy first love, count it a peculiar, unspeakable mercy!  
Again, dost thou see the most professors to keep from revolts? Is not the world full of offences of such as gave their names to Christ? Whence then are so frequent scandales of such as are fallen to uncleanness in all corners, and so to other reproachful sins? Art not thou one of them? Hath the Lord hitherto helped thee as Samuel saith? Bless him and wonder: Oh Lord! thou who gavest Paul the lives of all that were in the ship with him, and (notwithstanding all tempests and fears of shipwreck) broughtest them all safe to land! Thou hast graciously given my soul to the Lord Jesus, put me into his ship, kept me hitherto from sinking, & being cast away upon the rocks, sands & shelves of this woeful sea, in which I am tossed: Even so (O Father) because thou hast promised, else I had been cast away a thousand times, by temptation, by offences, by my corruptions: But as nothing could intercept the Lord Jesus till his work was done; when they had been on the top of the hill to throw him down headlong, 
Esay.  suddenly he passed through them without hurt, fire could not burn, water could not drown him, Devil could not tempt to prevail, nothing could hinder; but he passed through all reports, wrongs, persecutions, fears, till he had fulfilled his course, rose again from death, and conquered it: And why? He walked under the banner of his father's protection: Even so it hath pleased thee O Lord! to fence and fortify my poor soul, that neither my desertions, when I thought myself cast off, and in despair, (through unbelief) nor the dint of my afflictions, (when as yet the arrows of God dipped in venom, stuck in me,) nor the malice of enemies, nor the fiery darts of Satan piercing me by my lusts, could ever wholly divorce me from thee: Oh! how many thousands have fallen on my right hand, and as many on my left, since I began? Men of like age, birth and education, of better parts and endowments than I; and yet, mercy hath kept me hitherto: nay Naaman was never so sullen and froward with the Prophet and with Jorden, as I have been wayward with God, sometime weary of his crosses, cavilling against his government, both in general and special, ready to leave his work, to renounce his Sabbaths, Sacraments, Promises and all, because I could not see how God performed them to me! when I have been oppressed with Self, and a dead, sapless and savourlesse heart, ready to give the Lord and his trade quite over; yet he hath revived me, and not suffered me to revolt quite from him by all these; still by the power of poor faith he hath kept me to salvation, he hath delivered, doth and will deliver me still, if I can wait. Oh! wonder at this grace of his, and let the first link of vocation, be a warrant to thee, that the link of justification, sanctification and redemption, shall never be broken, but he that brought thee through so many unlikelyhoods, to believe; can and will (now much more) bring thee through as great oppositions to persevere: enjoy thy privilege, stand at gaze, and boast only of the Lord. Thus much for the use of instruction.  
Lastly, let this doctrine be an encouragement to all feeble and fearful Use 2 souls, who think they shall never wade out of their distrust, 
Encouragement to all feeble and fearful ones.  ignorance of God's way, their deep pride, Self, rebellion and hypocrisy; they behold these corruptions (by which Satan holds possession as by Forts and Bulwarks) as evident marks of their perishing one day, and that they are so strong, that they will master grace, and deprive them finally of hope. But poor soul! stay a while, do not so hardly sentence thy soul: Look here upon a poor Pagan out of covenant, an alien from God, behold how freely God prevented him at first, when he sought him not; how graciously he assisted him, and that when he was past all sense of it, deep in the sense of the contrary: One (I say) that had no promise, merely an hangby to the visible Church, (save that he was supported by an invisible bounty of unspeakable goodness) and yet lo, when he was at the saddest point, and the lowest ebb of despair, suddenly (as if this were God's season to break his heart, and to win him to himself, all hope of good success being passed) there appears a change of his wretched condition, into an happy; secret mercy had first marked him out for God, and the same still waited on him not suffering him to slip away, and departed from welfare. Hath God done this in the green tree, and shall not he do it in the dry? Hast thou (O poor soul) either deeper distempers than Naaman had, or sadder affronts than he, within or without? Canst not thou take courage to thyself by a promise, when he found mercy without one? What is it then that causeth thee to be so heavy? In the following points, I shall speak further to thee, only here let me say this, If thou canst prove that God hath once savingly prevented thee (whereof upon the ninth verse I have at large spoken) I can prove he will not forsake thee, he will not lose any one stroke of work upon thee, but will assist it, and in time perfect it: Sure I am, thou canst not feel thy spirit deader or further off then did Naaman, thou canst not be further out of God's precinct than he was; and yet the Lord beyond hope, turned all to as happy an issue, as the premises seemed uncomfortable.  
Take thou like courage unto thyself. All thy unkindly affronts shall end well: when thou art weary of hearing, God shall revive thy spirit, so that thou shalt hear a voice behind thee, saying, hear still, thou shalt not be able for thy heart to give over the ordinances; thy sullen heart shall not be permitted to prevail in thee against the promise; do what thou canst, some light or other shall appear to encourage thee, to cast out thy prejudice, cavils, forwardness, when others are left to themselves to sink in their own peevish rebellions thou shalt find pity; thy tender nurse shall use all his wisdom not against thee, but for thee, and shall not be provoked to give thee over, as thou dost him; thou shalt see it and bless those arms that comprehended thee, when thou couldst not contain thyself; those feet that followed thee, those hands that laid hold on thee, saying, return O Shulamite, return! whither wilt thou go? Out of blessing into the warm Sun? What boot will that be to thee? What an occasion of endless repentance and regret will it be to thee hereafter, to leave God in a tetch, to forsake clear, evident, sure mercies, upon a toy and conceit of thine own, against the promise of him that cannot lie? Oh! consider better of it, lay not the bottom of remediless woe betimes! Thou shalt wish one day of the Son of man hereafter, and that it were with thee, as it hath been, but then, the guilt of thy former contempt and sullenness shall be a thousand witnesses against thee! Thus the Lord shall even revive the spirit of Naaman's servants, in thy spirit, to pull thee bacl from the pit, and prepare thee for mercy.  
Only beware thou yield not to thy temptations, but wait upon the word: 
A caution hereupon.  Suffer not this grace of God in thee to be slighted, (as it is by hypocrites) or to be damped and eclipsed by wantonness, wordlinesse and base lusts (as it is by profane wretches, for these will rankle in thee, and fret into thy bowels a as canker) and then fear not but other annoyances shall cease in due time, and turn to a sweet calm in thee, when suddenly the Lord Jesus awaking out of his sleep shall rebuke them, as he did the storm and waves which threatened the ship wherein he lay; for it is as possible that those should have overwhelmed him and his Disciples, as these shall ovewhelme thee: perhaps thou conflictest with boilings of corruptions, and rebels against the Law of faith and righteousness of the Lord Jesus; but even these shall humble thee, & turn to great casting of Self out of thee: perhaps thou art cast upon same unwelcome crosses, losses, sickness, fear of death (before thy peace be made:) be content, the Lord doth not try thee in vain, they are to make sure work of thy heart, and to bring thee to a duer sight of thyself, they are not to destroy thee, although thou mayest think them sent to discourage thee, God shall put more courage than so into thee, he hath the power of death in his hand, and it shall not seize upon thee, till the work of God in thee be past danger: The bed of thy sorrow, and the rack of thy conscience, and the clattering of thy bones, and thy loathing of dainty meats, and drawing near to the grave, shall not hurt thee; for all shall end well, 
Job 33.  and turn thee from the pit; and when thou art convinced thereof, thy loathness shall be turned to readiness; as Peter was, Joh. 13.9. and thou shalt say, Do what thou wilt Lord, if for good, I am ready to stoop: perhaps thy own parents, wife in bosom, best friends and companions turn enemies, look estrangedly, lie at thee with threats, taunts, scorns, for thy casting them off, and looking another way: But be quiet, the Lord shall teach thy fingers to fight, and thee to think that the more precious, for which the Devil so blusters against thee; resolve to bear what thou canst, but surrender not thy hopes: perhaps when the Law hath laid thee open to the sight of thine own conscience, buffeting thee with guilt and horrors exceedingly, thine estate seems worse and worse, thy old liberty in a sinful course bubbles up within thee, tempting thee to shake off chains, to return to it again; but God shall teach thee to prefer his chains to the Devil's freedom. In a word, Satan will disquiet thee with Atheistical thoughts against God, Providence, Scriptures, the threats, the promises, as if they were all but fables, (so the wicked world through error counts them) but in all this confusion the Lord shall not leave thee, (and as I said before) through this sea (dried up,) he shall bring his scattered ones, rather than they shall perish. All shall give place (be it never so opposite) rather than God's work shall be defeated. And so much for this point of coherence may serve.  
Another thing there is to be noted here, 
Ground of second point. God's continuing still to buffet and humble Naaman,  ere I come to the substance of the words: And that is, that this thirteenth verse wholly aims at a third buffeting and subduing of Naaman's spirit to the obedience of God's command: Twice already you have heard how the Lord crossed him: once by the idle carriage of the King who rend his , when he thought he would have healed him: Another time, when he waited at Elisha's door, for an answer of real cure, without delay: We see these did but incense the froward spirit of Naaman, and set him on carping and cavilling; and not only so, but upon a will and stomach of his own to turn away and give over all: Therefore to take down his high looks, and that the cure which now followed, might not light upon so rebellious a piece: Lo, the Lord tames him this third time, not by sending Elisha to shame him, but by setting him to school to his poor servants and underlings; such as commonly were glad to be at his beck, Do this and he doth it, go and he goeth, come and he cometh. But lo, now the case is altered, the Lord so honours them, that rather he is under their authority, they bid him come bacl, and he cometh, they exhort him to go to Jorden and he goeth, they bid him do this, Wash seven times, and he doth it, yea and he is a happier man by thus obeying then ever in all his days by commanding. We know, when a Parent will abase a proud son, he will not vouchsafe to correct him himself, but put him to his Ostler or to his Groom to be chastened, and this takes down the pride of his son: So here: The Lord keeps Elisha within doors, and sets the servants of this great stout Champion, to take him to task, so ordering it that they must be conquerors of him, who yet had got so many victories: Now they can charm and level his spirit, more than any other, and now these poor fellows of fare less wit, policy and insight, must yet be inspired with more of God's meaning then himself, must be appointed as his teacher, to do him better service in this their superiority, than ever they did before.  
And it seems to me, 
Opening of the ground further.  that in these two respects the Lord would tame his spirits by his servants: the one this, That now he sees them convinced of that mystery of truth which lay hidden in the Prophet's message, and appeared not to himself, he thinks it high time to follow: The second this, That now his stomach is left without any abettors, his high spirit is left to itself, from the Prophet he had that he could have, and so, now his servants turn abettors of the Prophet against him, turn strong Counsellors against his rage and carnal distempers: not one now of all his retinue that sticks to him, or humour him; now he is in a straight, in a strange place, he is like to go home uncured alone, if he will needs go, for not the poorest page of his company dare carry him home a leper, all offer their best service to Jordan for a cure, all are for God, and for the end of providence, swayed as one man to the obedience of the charge, not one offers his attendance to Aram: The speech is, woe to him that is alone; 
Eccles. 8.  but here it is contrary, happy is he who is left alone; miserable while he was abetted, happy being forsaken: For why? Now there is no remedy but Jorden, all cry that way; now he is in a straight, now servants and all are for it, what should he think but the finger of God is in it to persuade? he can but venture to try, there he may have help, at home there is none, what then should he now do but try? Oh! what a turning of the stream begins here to be? What a venture is now made upon this so long cavilled and scorned Jorden? And with the entering of these thoughts, lo, more and more light entereth, so that at last he obeyeth. Out of both these passages (brethren) let me note somewhat, and that but briefly; and I will no longer hold you from the substance of the words themselves.  

Doctrine. The grace of inferiors, a great help to superiors. Joh. 13.  From the former of these two, I note this, that when light and understanding is wrought in the inferior, it is a great convincement to the superior to follow: As the superiors eminency sometimes is a crack to the pride of an inferior, as Christ stooping to wash his Disciples feet: Hath our Lord and Master denied himself so fare, and shall we be prouder towards each other? 
Amplification of the point.  So the judgement and wisdom of an inferior, is a check to the conceitedness of a superior: Surely I see, that even he whom I disdained, is wiser than myself; it is time for me to be a fool that I may be wiser. Out of the mouth of babes and sucklings hath he ordained praise, 
Matth. 21.16.  (saith the Psalmist.) Paul in one place, Rom. 11.13.14. tells us, that he magnified his Apostleship among the Gentiles, that he might breed an emulation and shame in his Countrymen, that they were so backward. 
1 Pet. 3.5.  Saint Peter also tells the women, that he would have them subject to their rude and churlish Nabals, that so their conversation might become convincing when God should visit them. Some indeed (as Saint jude saith) are so base and perverse, that they rather are moved to prich and disdain by their inferiors forwardness, calling them hasting, soon ripe, soon rotten, ragged colts make the better horses; and calling their zeal, pride, boldness, singularity: Much like that foolish Prophet Balaam, reproved by his Ass, which spied the Angel of God standing in his way, 
2 Pet. 2.16.  when he could not spy him himself, and when she dashed his foot against the wall by starting, he smote her: But we see he is recorded as a notorious beast, (more brutish than the Ass) and therefore convinced by the Ass herself. But where there is but a dram of ingenuity and humbleness, the very thing itself speaketh. When a poor silly woman of the inferior and weaker sex, shall see that in the Ministry which her husband sees not, (who yet goes for a man of deeper understanding,) what a buffeting is it? When a poor servant of mean esteem, and belonging to some base office about the house, shall meet with the knowledge of Christ in the Gospel, which the Master of the family wants, what an upbraiding and humbling it ought to be! Lo, such a poor wretch hath that in him which I cannot reach, who yet should be the fountain wherefrom should flow all wisdom for the replenishing of the whole household committed unto me: Oh how it troubles me! A poor child, a cripple, to have more in it for true gracious revealing, than all the fry of jolly children, how doth it convince them? God is in it of a truth! Alas! by this the Lord casts down the high things of man's wisdom when it sees it hath no more, nay not so much as the basest worm, and most contemptible of a thousand: The great things, lofty and stately the Lord laughs to scorn by the silly and mean things: And then, where is the Scribe, and the wise man with all his depth? Sure it is mere shallowness and folly! I have to this purpose spoken before: The sluggard seeing that in an Ant which he wants, may be humbled.  
Therefore in a word, let it speak first, to the silly and simple, and tell Use 1 them, if they were as they should be, 
Instruction. Mean silly ones, if godly, are not contemptible.  as base and despised as they deem themselves, God can  their uncomely parts with more honour, and cause them to be terrible to the proudest to convince and humble them. Small creatures as the Cock is a terrible object to the Lion itself; nature having so kerbed that mighty creature: Inferiors make themselves despised, because there is little in them to honour them, for if there were, it is not their meanness could do it: Ah ye poor underlings in this assembly, here is a portion for you (for ye are of the family, 
Matth. 12.  and stewards must give each one his due) me thinks I pity you, to see how painfully some of ye drudge in the kitchen, others in the field, others at your wheels, in your shops, and mean occupations, with poor maintenance (God knows) and less countenance! I pity you, serving men, who upon small wages creep into your Master's houses, glad of mean veils: But alas! that which makes you such peasants, and poor sons of the earth, is not your outward quality, your poverty, your service, your mean attire and sordid work, for all these are for God: Look into the Scripture, and ye shall meet with poor things which yet carry their mark of honour upon them: 
2 King. 4.1. Mark 12.43. verse 3. Philem. 3.4.  That poor Prophet's widow left in debt, the poor widow with her two mites, this poor wench in the beginning of this Chapter, a Captive and servant, poor Onesimus, one good for nothing, good for all things after: Oh ye poor souls! your sin makes your base outside out of measure base, if that were clothed with honour, it would afford so much the more beauty and esteem unto you in the eyes of all men; none so much your betters, so much richer, learneder, nobler than you, but should admire & be in love with you, if there were true humbleness, faith & grace in you! who reads the story of poor Rhode, 
Act. 12.13.  but must needs affect that cordial love of the Saints in her, who (for joy could not open the door to Peter, till she had been the first messenger of his deliverance? Therefore (ye poor inferiors) take heart to yourselves; think not those only to be esteemed with God who have greatness to commend them to the world: No, no, the lesser you have here to take to, the more covet that which may commend you truly and really in the sight of all that can judge: Let none despise thee, poor soul! Thou wilt say it is not in thy power. I answer thee, 
Tit. 2.15.  seek to him who (as Hanna saith) exalteth the lowly and meek: while men behold the poor and proud, a drudge to the kitchen, and to thy lusts, wonder not, if thou be as the offscouring of all men; but assuredly, thy base outside should not disgrace thee, if there lodged any goodness, any spark of God's image in thee. Truly (brethren) great rich men are too high for Religion, and base poor folk think themselves under it: But if you would seek for knowledge, humility and grace, you should see whether it would not stoop to you: And you servants that are butler's to Gentlemen, or Stewards, nay Ostlers and Bailiffs and Caters; you should be honourable in the sight of your Masters, 
As Obadiah to Ahab, joseph to Pharaoh.  they should equal themselves with you, yea be glad of you, (whatsoever their authority be otherwise) if there appeared grace in you.  
Use 2 And against to you superiors, let me add this: Go not against the edge with God (like Balaam) when you see the Lord goes about to convince your folly and backwardness: 
Admonition. Superiors must turn their indignation at the grace of inferiors, into shame and emulation.  Smite not, threaten not the Ass whose mouth God opened to reprove you. Many of you husbands, parents and masters, when once you perceive your wives, children and servants, to grow zealouser than yourselves, are so fare from countenancing and holy emulation, that rather you have them in continual jealousy, and hold them under so much the more: Their Religion must be sure to be their prejudice and encumbrance; they can the hardlier please you, you are the the more prone to pick quarrels, you watch the time of crossing them in their lawful liberties, yea you joint them the more of their freedom for Gods worship within and without: what is this but to play the taskmasters and to lie heavy upon them? So that, if God sustained them not by his power, they should fall off: And no doubt many are offended by such means, but woe to such by whom the offence cometh. Others there are who seeing Religion to have qualified their inferiors with faithfulness, humility and peaceableness, in marriage, in their business and carriage; are glad to see the change, but why? Not joying in their grace and good examples, but because you make benefit thereof for you own behoof and content, taking all ye can get out of them, but acknowledging no mercy from God, either to them, or to yourselves in them: Nay perhaps ye slight them, quip and mock them, Oh! these women must have their wills, or else we shall have no peace! and so the liberty they get, hay must have with unequal conditions: I do not here speak of the vilest in this kind, how rather many provoke themselves to vexation, brawling, quarrelling and threatening of their inferiors, as thinking their forwardness an inspersion to their base backwardness, and therefore they behold them with the eyes of Kites whom they should behold with Doves eyes; they shorten their wives of allowance, give them discouraging affronts, they beat and misuse their servants, threaten their poor children to joint them of this and that land or portion, for their Puritanisme and forwardness: And those that go not so fare, yet still keep at one stay, profit not by their inferiors, if they do not disdain to learn of such, (as most are hardened thereby) yet the best is, that they give them their course, and still remain, as base and barren as before.  

Rom. 11.13.  Whereas, rather they should be provoked to jealousy by them: Naaman here did so: Doubtless the insight he saw his servants had, in the will of God (more than himself) did smite an holy awe and authority into his spirit! Do these underlings see that which I cannot? What lets me from it? Surely some strong lust or humour blindefolds me! What a shame is this, that my retinue, (whom the business concerns not) should perceive that which I cannot? Surely it furthered the convincement exceedingly: Oh! let us all in the fear of God be of his mind! We shall not need to subject ourselves and debase ourselves for the matter: But let us not blindefold our eyes, that we should not behold the light shining in at the least crevice! We Ministers let us not disdain the examples of private Christians, either in their zeal of obeying or suffering; but if we see secretly grace breaking forth from the poorest, in more than common wisdom, uprightness, closeness to the truth; be so fare from snagging, and nipping of such, that rather we mark them for peculiar ones, and (although they know nothing) what hinders, why (even from such) we may not better ourselves many ways? Was not Apollo glad to learn of Aquila a Tradesman? 
Act. 18.26.  But especially you private persons observing such inferiors as exceed yourselves, do not loutishly slight and put them off, but say I perceive if I hold my peace, the stones shall cry! truly these cry aloud in mine ears! me thinks I consider, if such poor ones get such knowledge, what might not I get with pains? Truly, I will give the onset! I shall else never look upon my poor child, but mine heart will throb and tell me, he shall rise up in judgement one day (against his will) and condemn me! when the Lord shall say, I sent a poor daughter of mine, to lie in thy bosom, to see if her zeal could any whit warm thee, but I see thou art cold as a stone still, and as dead as a block! I raised up out of thine own loins, a child or children to fear my name, that I might provoke thee by that means to jealousy, but I see nothing prevails: Nay perhaps a poor drudge in thy kitchen, or rubbing thy horses heels; such an one as thou mightest wonder at, how or whence he should come by any savour of Religion, and yet thou takest no notice of it, seekest not to me to drop any mercy into thy soul, to break and convert it! Oh! what a woeful item hast thou laid up, what an accusation hast thou put into God's mouth against thee? Surely if such examples provoke not to thee jealousy of imitation; they shall occasion God to burn against thee with the jealousy of indignation! And so much for the coherence.  
Now for the second branch of this coherence (the ground whereof I have already laid down) that which I would say of it, is this, viz. 
The second branch of the point. God will never lin with his till he have tamed their rebellion.  That the Lord doth still thus follow Naaman with new affronts, that he might conquer his will and stout heart, which had taken courage to itself, and hardened itself in it own way against God. I say, the Lord now intends a final battery of it, by setting his servants (all of them with one consent) to side with God and the Prophet, none with him; which no doubt, was a great battering and stubborness. And it teaches us that this self-will of ours, is as desperate and tenacious an enemy as can be in the matters of God, (worse than selfe-mindednesse and strength of opinion;) when one self-will comes to strengthen self-conceit, that it hardens itself against God, and will try masteries which shall carry the goal: strange it is, how invincible a fort it proves against him and all the way both of commands and promises: But mark, before that the Lord turn home the soul unto himself, he will by one means or other, (though it be by a continual opposing of the same) so break, pull down and level this woeful rebellion of heart and will in the soul, that he will let out the water and blood of it, and shed the bowels of it to the ground, that it may never arise up any more to cross him: He will bring it so to the bent of his bow, that it shall say, Speak Lord, for thy servant hears: And with him, Act. 9 What (Lord) wilt thou have me to do? And as I have noted already in the former affront of the message, so now in this I note again, The Lord's Kingdom is not set up, nor his throne established, save upon the ruins of self-will, which hath her Kingdom and Sceptre (through Satan) set up, as altar against altar, contrary to this. Naaman now, immediately before his cure and conversion, must be the third time thus encountered both by the persuasions, and by the finger of God, in drawing of his servants to a contrary will to their Masters; that so at last his opposite heart might fall down after all this encounter: wonder not at the resolution of the wayward will of man against Gods; it is the very blood, spirit & marrow of the soul, it is the fort which holds out longest against God; till the Lord batter that, there is no approach of grace: Will quails and sails, as soon as the Lord inclines to do the poor soul good; be it never so unpleasing, seem it never so harsh, impossible; by head and by hand, the Lord will not be overcome by corruption: he will make it cry out, thou hast overcome!  
Use. And (good brethren, seeing I long to be in the verse itself, and must be brief,) take it thus: God will never leave thee whom he loves, till he have thus won the day of thee, and when he means truly to cure thee, and to make thee his Disciple, even at the very same time, he will cause the way of thine own will to stoop to his: He will block thee up quite, and famish thee, till he have made thee surrender.  
Object. Sanctification I do not here urge, brethren, nor repenting before believing: Answ. But I say this, That base bend stream, and our corrupt will, disposition and instinct for that which pleases us, 
Note well.  our ease, our profits, our pleasures, or whatsoever lies in us, contrary to God's way, either of salvation or government, the Lord will have cast down in us, ere ever he betrust us with grace; 
2 Cor. 10.4.  at least, in the vouchsafing of grace, he vouchsafes that: a most meek submission of soul, a renouncing of that selfe-way, and self-will in us, which perpetually lusts against his Christ and obedience: 
Yet repentance goes not before faith.  the choice, the propensity of the soul (which is the darling of all) the Lord will carry down before him with a stronger stream of his own, and turn it bacl not only in point of resistance, but in point of concurrence. Cardinal Wolsey is reported to have been a man of so haughty a spirit, that his stile was wont to be [Ego & Rex meus:] As I and the King please. But God will admit no such Peer, as our will, to quarter arms with him; he will have the stone of our heart broken and taken out, and an heart of flesh put in: He will not have us do according to that seems good in our eyes, Deut. 12.8. and either in believing or obeying: It is not our flourishing about with duties (when we are pleased) that shall serve our turn: A woman pleases not her husband in all her busy welcomming and feasting of strangers, but in the resigning up of all her will to his: So we please not God in doing some of his will, but in having our own will subdued to his, implanted in it, and abhorring to establish ourselves with him in the throne of Majesty: He will show us what favour he pleaseth, or we could desire; but still (as Pharaoh said to joseph) I will be chief in the Kingdom, thou shalt be under in that. 
Gen. 41.40.   
To conclude therefore brethren, look into this cursed will and stomach of ours, both the root and branches, how cross and contrary it hath ever been to Gods, how it hath ever fallen upon and chosen the worse way: consider the deepness of the purposes of it, how hidden, secret, close, they have been; weigh the dangerousness of them, that commonly they have been most rebellious against those ways of God (if any be weightier than other) which have most touched upon his prerogative, (as the matter of embracing the main promise, or the parting with some precious, personal beloved lust:) also remember, how dead and rotten this will of ours hath always been in contradiction, and walking contrary to God, Levit. 26. Insomuch that after some seeming convincement, and vow of subjection, to Gods will in such and such cases, yet when old occasions and objects have offered themselves, we have forgot our covenants, and are as rank and rife in our self-willedness and stiffneckedness as ever, and made a very custom of it: I say in God's fear, remember how it hath been, a dead rotten will and heart we have nourished against the Lord: And therefore let these and this example here, break this staff of pride and will in us, which hath hitherto borne sway, and defiled both mind and members to the obedience thereof, as fearing to cross her; and let us at last be confounded for it: If job were so, how much more need had we? Chap. 42.4. And seeing it hath ever misled us, let us cross it, abhor it, and give up ourselves to the rule and authority of the Lord Jesus: He is our sole King who must rule, he will teach us to choose, will and affect, love, loath, fear, abhor nothing but which shall be for our good: Be ruled by him and he will destroy Athalia the usurper, and set up the true heir, and the land shall have rest. Otherwise if we finally hold our own against him, he will do that in wrath, which he would have done in love, and have his will of us in hell, and suffering, who could not get it in obeying: For every one that contends with him in judgement, 
Esay 54. end.  he shall most righteously condemn. And so much for the coherence. Now I come to the words themselves of this thirteenth Verse.  
You may remember (beloved) the Analyse I gave you of the contents in this Verse, and the order thereof.  
First, (as you know) I began with the attemptors, 
The first general head of the verse, the attemptors.  these servants of Naaman; in whom I considered, First, that special duty of loyal faithfulness to their Master's soul and body, and the welfare of both: This I call the duty they stood bound unto by virtue of their relation. Suitable whereto was his commendation in a due respect and tenderness towards them, as a father towards children. Father (say they) if the Prophet, etc. The word I grant, is generally a term of reverence; howbeit here, the realness of their faithfulness, shows that there was more in it. They carried a filial subjection towards him, as to a father of peculiar honour & account with them: No children could have more faithfully demeaned themselves to their natural Parent, than these servants did to Naaman. For why? 
Opening of this ground of the servants fidelity.  they observing the scope of their Master's journey to be weighty; an object of great expectation to their Master; and seeing him now through his distemper, to take a course contrary to his own designs, yea thereby being ready to renounce the means of his welfare by a mere tetch, and pritch against the Prophet. What do they? Most faithfully set themselves to procure a redress of this error, as foreseeing it like to be sad and remediless, except prevented in time. And this they do with some earnestness, (seeing the case so to require) that is, they oppose him in his mood and humours, seek to rectify them, and breed a good opinion of the Prophet in him, that so he might obey the message, recover the cure, and turn from his wilful purpose of a wrathful departure. This will better appear, if we conceive that which some servants, yea the most, would have done in this case. Surely to demerit their Master, & to humour him in his base pangs, they would have come to him and said, Here is a surly fellow indeed, a Prophet who sent for our Master, and yet that scorns to speak to him; lo, he hath sent him a flim, flame, a tale of a tub: And what Nobleman of worth could brook it? Come Master, let us scorn to attend upon him any longer, let us set spurs to our horses and let him go, let him keep his cure to himself. If they had said so, they might surely have been welcomer to a man of passion, then speaking as they did. But the Lord (whose the work was) put more faithful and wise thoughts into them then so, for the attaining of his ends. 
Doctrine. Servants must be faithful to their Masters, both for body and soul.  The point than is this, Servants must be loyal and faithful to their Masters, and procure their good both spiritual and outward, for conscience sake. I am now entering upon a point of moral nature, yet of special use and importance, for the instruction of this condition of people; which seeing I am fallen upon (though besides my scope of this text) yet I will labour to open unto you, as God shall give me grace; ere I come to those other points more suiting to my purpose.  
Mark it then: The duty of servants in special is, faithfulness to their governor's of both sexes, to whom they belong. Every servant should count himself as an Onesimus in name and deed to his Philemon, 
Philem. 11.  useful in all respects, but especially in faithfulness. That which once the Duke of Medina, general to the King of Spain's his fleet against England in eighty eight, spoke basely, each servant should speak out of conscience. For being asked by one what his meaning was to do with the English, in case he got the day, whether he would not spare the Catholic party; he answered, he would neither spare one nor other, but make way for his Master: A speech of a very wickedly faithful servant: But a good servant must say so: I am for my Master, & that is my scope. So their Master far well, though they have an ill word and have small thank (yea sometime by himself, for flatterers for a time find more favour, then faithful ones) yet they must still be faithful. Reasons and proofs are these.  
Reason. 1 First reason, It is an honourable thing to be a servant, and be put in trust by a Master, 
To be trusted by our betters is honourable.  therefore he must be faithful, else it were more slavish and treacherous. When joseph was tempted to unfaithfulness in a high degree, his argument of dissuasive (best he could use to an heathen) was, My Master met with me a stranger and boughr me, yet hath betrusted me with all he hath, he knoweth of nothing of all under mine hand; 
Gen. 39.8.9.  he hath forbidden me nothing save thee: and shall I play the traitor with him in this? No. The trade of a servant in each kind is a stewardship; no servant is so silly, but is or may be in case to be trusted with more or less that way: Now it is required of each steward that he be faithful; 
1 Cor. 3.2.  not that all servants are equally betrusted; yet none are so ill trusted, but if they despise conscience, both the life and state of their Master (more or less) may lie at their courtesy. As one said of a traitor, who so despiseth his own life may easily be Master of another's. They are supposed faithful, not suspected: If they be false what may not they attempt? Chastity of wife, of daughter, welfare and safety of son, wealth and estate of Master, name, credit, and content of all. And should such an one be faithless and not faithful? No verily, except one main sinew of society among men should be cut in sunder. Some servants are (I grant) more interessed in their Masters then others: Merchants Factors, Agents, gentlemen's stewards, and Auditors, Accomptants, some Prentices in the shop, have the trust of their Masters counting books, revenues, receipts, moneys, and the greater the trust, the more dangerous the unfaithfulness: (As he who to provide for himself, 
Luke 16.6.  bids a debtor to his Master of an hundred pound, to set down fifty, a speedy way to undo his Master.) But yet all servants have temptations enough to be unfaithful: All therefore, as well one as other must be faithful, yea writ fidelity upon their fringes and borders, palms and shoulders; as the high Priests Mitre had [Holiness to the lord] This is the first reason, the honour of their condition requires it; God hath disposed so, that it cannot be well otherwise.  
The second reason: Fidelity was required even of slaves, such as those Reason. 2 servants were to whom Paul in his Epistles directs his exhortations, 1 Tim. 6.1. and elsewhere. Such as knew no God, no Christ, mere heathens, bought and sold as sheep in the Market; such as (if they had been slain outright) could have been in no worse condition, than they were in; and therefore one might look for nothing from, but desperateness: Now if these were so urged to faithfulness, what should ours do, who are ingenuous, free, partakers of the same commodity? If they who had no encouragements; how much more we?  
Thirdly, Fidelity is the prime virtue of a servant; as subjection is of Reason. 3 a wife, dutifulness in a child, justice in a Magistrate, bounty in the rich, etc. All other properties in a servant, serve this one; gentleness, skilfulness, painfulness, discretion, cheerfulness, good carriage, stink without faithfulness. A good servant is digged out of the rock of faithfulness. If then this be the Cardinal virtue, how should a servant fail of it, but his failing must be great? The light of the body is the eye, if then that be dark how great must that darkness be? 
Mat. 6.22.23.  If that which gives strength to all the rest be wanting, how shall they subsist?  
Fourthly, (which is all in all) the most wise God, the author of all Reason. 4 ordinances, the God of order, and not of confusion, 
God stands countable to good servants.  hath so appointed it, that servants must be faithful. It is he who hath made himself the rewarder of them, and stands between their Masters and them for wages. If they serve Masters who will conceal the labour and fidelity of their love; yet they have a better string to their bow, for they serve the Lord Christ, and he will requite them to the uttermost.  
Reason. 5 Lastly, faithfulness is the staff and spoke which strengthens and inables the wheel of serviceableness. 
Faithfulness is the centre whence all ●h● graces of a servant are derived.  As Christian conversation is strengthened with special virtues supporting it, as faith and confidence in straits, patience in crosses, righteousness in earthly deal, subjection in hearing the word; so in the special relations of life, each one hath her supporting grace; among the rest, faithfulness is that virtue which affords life, and sap to each part of a servants employment. As then, the spokes or staves cannot be wanting to the wheel, but of necessity the wheel will split, and the motion thereof will be stopped: So faithfulness cannot be wanting to a servant, but (of necessity) the whole round of serviceableness must be interrupted; which must needs infer a marvellous detriment to the family, when so main an instrument of the good and welfare thereof, (through whose hands so much of the affairs thereof must pass) is disabled and perverted. So much for reasons.  

Proofs. Heb. 3.5.  Scriptures for the proof of it are many. When the holy Ghost doth but allude to servants, he always alludes to faithfulness, as their main virtue. Moses is always styled the servant of the Lord, and therefore he is said to be faithful in all the house of God. When the Lord Jesus brings in the Master reckoning for the talents, he commends his servant thus, Well done good and faithful servant, thou hast been faithful in a little, etc. Ahimelec being questioned about David, 
1 Sam. 14.22.  and the sword which he gave him, answers Saul, And who is so faithful among all the servants of Saul as David? 
'tis 2.10.  So Paul to Titus, not purloining, but showing all good faithfulness, that they may adorn the doctrine of God our Saviour in all things. The point is not questioned; common experience giveth sufficient proof to it, and is as a thousand witnesses.  
Quest. The greatest question here will be, how this gift of faithfulness may be purchased? All men cry out of the want of it, and therefore it must be a special principle which must infuse it.  

Answ. 1. Servants can be well bred only in the house of Christ.  I answer therefore, as it is in all other relations, Religion must be the first shaper of the wife to be subject, the child to be dutiful, so it must also fashion and mould the servant to be faithful. We use to covet servants for their good breed; a servant well bred and brought up under such a choice governor, or Mistress, taught and trained to obedience, and diligence, is much desired. But indeed the Lord Jesus, that great Lord of all the families of the earth (who yet himself was a servant to his father, and faithful as a son in all his house, and in this form of a servant obeyed, yea denied himself to the death, to give his father content) must be the shaper of all faithful servants. 
Phil. 3.7.  Some bastard colours a servant may get, by observation, by training, by experience of the world; but these colours will wash off easily with weather, when either peculiar temptations of Satan, passions of his own, provocations by the Master be offered: A moral servant is better than a rude and unbroken one, but he will last no longer than his principle lasteth; he will be faithful, except it be very much for his ends to be otherwise, but no longer. Then he may prove a filcher, a thief, a fugitive, then unfaithful to Master's business, wife, children, name and honour. Except there be a bar put in the way to stop all these as occasion may serve, a servant will leap over all these bounds. And hence it is, that we say thus of many servants which break out on the sudden, some to uncleanness with fellow servants, dishonouring the family, others to intemperance, others to stealth and abandoning their Masters: Oh! I never saw the the least fault in him, he was so diligent, gentle, painful and faithful, that I never suspected him, less nor more: Alas! he was too subtle for you, he was so while he saw his time and vantage: But because these colours were never laid in a good ground and in oil, therefore they washed off. There must be a superior principle which must cause faithfulness. The element of service, the Master's work cannot teach it: Servants must go out of Christ's School: a true servant of Christ, faithful to him, out of love for love, for reconciliation, for pardon, for peace, for grace, will be faithful for his sake to a Master, (be he good, be he bade) why? Because the main fidelity of heart to God, will first bind him to the Lord Jesus in what charge soever he betrust him: As if the Lord Jesus say to a Minister, I have loved thee, made thee faithful, and put thee into my service, I now will have thee declare thy faithfulness to me in feeding my sheep and lambs. 
Joh. 21.  A Minister will do it for the love he bears Christ. So a wife for the love she hath found from Christ will be subject, a child will be dutiful; so a servant faithful. The influence which this love hath in it, carrieth an instinct into the soul for every service: let God appoint the work, the love of Christ shall be the compeller to faithfulness, whether negative, not to filch, not to be unclean, not to answer again, not to be untrusty: or affirmative, viz. to be reverend, chaste, true, painful, trusty: I say, out of the School of Christ this must proceed. Hence it was that joseph, 
Gen. 39.9.  solicited to unchastenesse with his Mistress, presently had his hand upon this hilt, How shall I do this and sin against God? His Master was absent, he might have abused him, and he ignorant who hurt him; but joseph had another tye, he had conscience and peace to forfeit, he had another Master's work to look at, and better wages to lose, and therefore this peace ruled him, and he durst not for his soul, (if all pleasure, profit, ease and rewards in the world had been offered) have attempted such unfaithfulness. Learn ye Masters in whom your greatest strength with servants lies; not in your awe, fears, rewards or punishments: all your succours must come from a deeper tye, you must be beholding for all the faithfulness of servants to their God and their conscience. Tie them there and you have them bound for bursting, else a wet eel is as easily held by the tail, as such servants when they see their opportunity. Hence is that triumph of Paul about Onesimus: Oh! faith he, I have begotten him in my chains! and now I send him bacl to thee, 
Philem. 11.  no filcher or fugitive, but profitable to me and thee, one that now may be trusted. This is the first main thing; without this, I would wish no Master to trust a servant further than he sees him, let his shows be never so great.  
Secondly, 
2. Grace adds all qualifications to a servant.  this will produce sundry other qualifications in a servant tending to faithfulness. Grace only puts wisdom into a servant, and gives him a discerning eye, to behold God in each ordinance: he acknowledges a divinity, a finger of providence in the several relations of the family, 
1. Wisdom to consider the Lord as the ordainer of all relations.  for great and weighty ends. A common servant makes wash way of his service; looks at his Master for his own ends, looks at himself, his abilities: But he looks not so fare as to see God the ordainer of relations. For if he did, this would infuse other principles, as awe, fear, humility, etc. For why? It is God who hath so ordered it for the good of a Kingdom, Commonwealth, Church; that there should be superiors, inferiors; some mean ones to be trained for time to come to bear rule; others superiors, men of ability, worldly employments, trades, deal, offices, who also have need of inferiors, to be their hands and instruments to act and manage for them those businesses which they cannot perform themselves. And not only so, but also it is from God, that the one is set over the other, to convey & infuse such skill, art, and knowledge of trades and services, as the inferior hath not, that so by tradition, these skills and gifts may be delivered from one to another; and from the same God it is, that the inferior and ignorant, should subject himself to that end with all dexterity, diligence and faithfulness.  
When once this is understood, that it is God and not man who hath devised this course, not only in the greatest government of Princes or Magistrates, (for they have their servants and officers, as he said to Christ, Matth. 8.5.6. I myself (though a Master of an hundred men) am under the authority of the Lord Precedent) but even of meaner authority of ordinary Tradesmen, whether public or private, ingenuous or manual, civil or ecclesiastical, spiritual or bodily; still the same God is the wise orderer and disposer of all: Oh! this thought yokes and subdues the soul to a wise, holy and subject esteem of government, and a setting it up in the spirit, as an inviolable ordinance of God, not to be dallied with or profaned. 
Rom. 1●. 1.2 Prov. 8.15. Matth. 8,  As the Apostle saith, All authority (less or more) is from God: By him Princes rule, and by the same Officers obey; Masters command, do, go, come; servants are subject and at their beck: Why? Because they discern a Sovereignty in the ordinance, in the superior awing, ruling, subduing the spirits of inferiors; in the other, fearing, adoring and reverencing God in man. Hence David, It is the Lord which maketh the people subject to me. They rebelled often, but the Lord, (not david's arms, nor joabs' sword) brought them bacl to subjection. So that he who disobeyes a Prince, a Magistrate, Minister, Master, disobeyeth not man, but God; and ye ought not to obey for terror and punishment, 
Rom. 13.4.5.  but for conscience. The very brute creature is subjected to sinful man by this ordinance; and that causes the creature to forget his strength, swiftness and stomach, and to take bit and bridle, and to be subject: else who should tame Lions, Bears, Elephants, Horses, if they knew their strength? Even so, this sense of divineness in man's government, causeth the inferiors will to forget itself, and to be subject to God in man. So that now although both Master and servant be Religious, both free men in Christ, yet that is no occasion to flesh, to withdraw duty, and to turn inferiority to equality, but to acknowledge God in the most loving, familiar and courteous governor, and if the Master be lewd and a devil to the servant, (who is godly,) yet he beholds in him that sacred hand of God, who hath bound his spirit to awe and reverence, not to a man for vantage, but to God for conscience. So much for the second.  
Thirdly this produces a marvellous gift in a servant, 
3. It produces subjection of spirit in an inferior.  (still more procuring faithfulness) and that is subjection of spirit. Divine authority creates subjection in the servants spirit, and that consists of these two things: First, selfe-deniall; Secondly, serviceableness. 

In two things.  

1. Selfe-deniall.  
2. serviceableness.    For the first, It is not the state of an inferior, which can exempt a man from pride and disdain. None is so low but he loves to be Master of something. Ye shall not see three or four cattles together, but one will be Master. There is a woeful pride of spirit in man, disdaining to be under any. As those base Jews, 
Joh. 8.33.  (in their greatest slavery) yet vaunted they were free men and never served any. And hence it is, that we call the mere underling the dog, as of a School, of a family etc. So loathsome a thing is subjection. But mark, let conscience of love, and sense of divineness in an ordinance, possess the spirit of a man, and this sinks his spirit by and by. As it is said, 
1 King 10.5  the Queen of Sheba came to Solomon with an equal and high spirit to dispute; but seeing more than a man in him, lo, her spirit failed her: What is that? She felt an infinite inequality in herself to Solomon, thought it no disparagement to herself, to be inferior to so wise a man as he: and therefore set her heart at rest from any more bubbling thoughts, and calmed herself to a most meek selfe-deniall. If mere gifts will do so, what will grace do? Surely much more. For as it will cause the inferior to sink and beat down his spirit under the authority of a well & ably qualified governor, (as I grant God requires all to be) so yet it will discover a divine power, even in the weak and unqualified, by virtue whereof, it will deny itself, and say, I quash my proud and base heart, (which would easily disdain to submit better parts of wit, skill, Religion, to one that wants all) to God in man, although I see nothing in him that should deserve it.  
And this true selfe-deniall is the root of all faithfulness in a servant. For pride and stoutness in an inferior will always be slipping neck out of the collar: Shall such an one as I, of such breed, worth, abilities, stoop to obey and serve, especially such an unworthy one? No, I scorn it! Oh! but this scorn mars the servant, because it destroys the ordinance! God must level thy heart, and fill thy valley, and cast down thine hill, that thou mayest say, down stout heart, God looks not at what thou seemest otherwise, but at thy inferiority, and in that respect commands thee not to look at what thy proud heart would, but at what his ordinance hath thought wisest: Better thou lose thy proud heart, (which shall be thy gain) than God lose his honour, the ordinance her due regard, and so both Kingdom, Church and family, the good which thy subjection procures. By this mean the stoutness of the heart stoops and is convinced, that is but an equal thing it should be subject.  
And secondly, the bar being so removed, the heart is let out to the fruits of humbleness; that is, to serviceableness. For what should I refuse to do, for, or under such a governor, as I see by the wisdom of God set over me, for both mine own, and for a general good, and the ends of providence? If once I see how woeful a confusion it were to pervert an ordinance; how can I choose but also deem it a strange unrighteousness for one under the ordinance to withdraw service? What is selfe-deniall, but a letting out, and taking down of a base heart, (thinking itself too good to serve) to a willingness in undertaking what service soever the rules of honest government can impose without grudging or contradiction? So that as a proud heart is bound up soul and body; so an humble spirit is enlarged unto every such service, as reason guided by Religion, can impose. Nothing can come amiss to an humble heart; selfe-deniall of her own accord, falls to serviceableness. And what wonder? When once the spirit of an inferior hath no drift, will, way of his own, besides his Masters, but is wholly his, and for him: how can it choose but utter it, in doing as it is bidden? Go, come, do this and he doth it? This for the Third.  
Fourthly, hence comes faith to fall to her work. For as a Christian in his general work of Religion, 
4. Grace in inferiors, sets faith on work. 1. Purgeth the soul of special distempers.  so a servant in his special relation of service, lives by faith: And how? In these three respects. First, faith cleanses out of the soul all those distempers which usually possess the spirit of servants. It is not enough for faith to purify the conscience in general from all dead works: But in special, it descends deeply and searcheth the corruption which creeps into duties, into the graces of the soul, into the use of means, into the particular relations wherein the soul stands to God, whether directly or indirectly: Else what were a general purging of evil which comes not into act? But it purgeth each privy corner of the heart, and brings the heart thus purged before God, in the several occasions which are offered. Nothing comes between the cup & the lip in this case: All particular falsehood will be hunted out of a servant, whose heart is cleansed by faith from all dead works; all baseness and distempers will give place: There is not one base quality of the heart, but if nourished, will corrupt faithfulness; if any one string be out of tune this harmony will vanish: any case or sloth of heart will make a man unsaithfull in point of diligence: an angry froward heart will make a man unfaithful in point of answering again and cavilling: any falsehood and hollowness will cause unfaithfulness in point of doing the service which it promises, as he who said, he would go into his Master's vineyard, 
Matth. 21.30.  yet went not: In a word, a corrupt heart will be unfaithful to the marriage bed of his Master, defile his children with cursed examples, filch away his commodities, report wickedly of him as an hard Master, who reaps where he sowed not, corrupt the rest of the fellow servants, and what not? Only faith cleanses the heart of these evils, and justles them out of place; for how can Christ agree with Belial, or these with faithfulness?  

2. Furnishes the heart with good qualities.  Secondly, faith frames the image of God in the soul, as in general, so in the particular relations of life; that furnisheth the heart with sweet qualities, with promote faithfulness: What trouble is to an heart which is diligent, to take any pains? To an heart that loves the Master's good, and is upright, to seek the credit, welfare of the Master? To an heart that is well grounded, what base commands of an ungodly governor will prevail against faithfulness to God? To an heart well seasoned with grace, for the right manner, due measure and the right ends of obeying, what service will be difficult? Now faith it is, which only can make faithful.  
And thirdly, faith having thus qualified the heart, 
3. It puts it it into actual exercise.  doth also put it into service, causeth this habit of fidelity to appear in the course of service; refusing no employment whereby the heart may utter itself for God's sake, to man; to whom God hath committed authority and commission to press obedience and faithfulness, in a lawful condition of life; whereof more in the exhortation (if Cod will) shall be spoken. I now hasten to the Uses.  
The first use may be just Terror and Reproof to bad and unfaithful Use 1 servants, who neither look at faithfulness ere they enter, 
Bad and unfaithful servants terrified.  neither care to practise it when they are entered. For Terror first, Alas! whither shall we go to find such as first give themselves to God, and after to their Masters? Who looks after entrance, or moulding into God's principles? They doubt not, but to the work they are hired unto, they can dispatch it, (so can horses and oxen) and go through stitch with it! They have been in good houses they say, where there were folk as hard to please as others, and yet them they could give content too, and they hope they are wise enough to make their covenants: But as for being made faithful, (as Paul saith, 1 Tim. 1.) and putting into God's service first, alas! they know not what it means! so they be faithful droiles and drudges, they think more cannot be required, so they can do work enough, what care they to lie, to swear, to guzzle, (at their times appointed) to abuse and profane the Sabbaths, to balk the congregation, to run about their own occasions, when God should be worshipped? And if they be reproved, they ask, Is not your work done? And so think to stop all mouths: But alas! There be yet worse than these! even debauched and slack haired companions, whose trade and course of life it is, to run from Master to Master, and when they have wearied one house, then run to another and poison that, with their profane, drunken, unclean, and cursed qualities? I speak of this Nation of bad servingmen, than which generally none are more ignorant of God, or lose licentious in life: As for faithfulness to their Masters, they know none, save to cast on their livery, and wait upon them idly at home or abroad, and spend their days and years in a most vanishing cursed profaneness. And the truth is, the condition of servants in the houses of great men, (who keep a retinue and attendance of servants for state and number) is so idle, and slothful, (for the most part) that it is of necessity, that servants be so wicked, ease and base sloth so defiling them, that whether they depart quickly, they pester so many the more houses, or if they abide, they defile that house so deeply, that the taint of it can never be washed out.  
I speak not, 
A caution  as if God denied to great persons the liberty of much attendance; But than they should not think it a disparagement unto them, to look so narrowly to the ways of their servants, that when their attendance upon their tables, or their persons within or without is ended, they may improve them in some such other business either ingenuous or mechanic, as may prevent that forlorn and woeful sottishness and sloth, which when it hath possessed servants, causes them to be noisome to God, to men, yea oft to themselves, besides the poisoning of the family by their examples. 
The si●s of b●d servants.  If servants were first leavened with the fear of God, durst they enter into service upon such terms? Now as concerning meaner men's covenant, servants or journeymen, what should I say? where is there one of ten, that enters into service with the least spark of Religion in them? I dare speak it, this Nation of journeymen, (for the most part) is a greater bane to towns and families, than any one besides. For what is their life, save a licking up of the scurf of the Country, yea the depth of Satan, and leaving it behind them wheresoever they become? So that the lewdness, the swearing, the bastardy, the unseasonable hours, and revel rout of towns, may as much be fathered upon these as any! And as for the beholding of God in the ordinance of servants, how far are they off it? They can skill to get in●o houses of liberty, where there be no Puritans, where they may have most elbowroome, good usage for meat and drink, best wages; and when they fail of these, get them gone on the sudden, and leave their Masters in the lurch to provide for themselves! God they see none in an ordinance; their governor's they look at as they serve their turn, as they show them countenance, according to the veils they can get under them: But as for conscience to deny their proud hearts, to live meekly, subjectly and patiently under that yoke which God hath put them under, they are so fare from it, that let them be crossed, their blood being up, they neither will spare their Masters in words, nor deeds, blows nor wounds! What wonder? They never came where Religion and faith grew, their scent is still in them, and occasion being offered, there is no baseness so horrible, but they will commit it, no unfaithfulness so great, but they will adventure it? They are traitors to God, how therefore can they choose, but be unfaithful to man?  
But all their unfaithfulness is not in the entrance; for what is their practice, save a perpetual trade of unfaithfulness? Witness the infinite company of bankerupts daily growing, and the decaying of so many husbands, tradesmen and shopkeepers; whereof if ye inquire the causes, it is an hundred to one, but bad servants come in among the chief. If their Masters be thrifty, circumspect to overlook the state of their families, to debar them from free egress and regress too and fro, all their commodities, they blaze them abroad for such hard Masters and unbeteaming, that it is pity, they say, that a good servant should ever come within their doors. And if they dislike their diet never so little, (as not dainty enough, though indeed too good for them) what is their custom, but to combine, and each to lay their heads together to filch their Master's commodities, bread, wine, beer & what not for the serving of their appetite? What is more usual among servants then to forfeit their trust, and to use those keys which are committed to their care, for the safeguarding of commodities under their hands, in Dairy, in Almery, Buttery, or the like, for the betraying of them into the hands of them that imbezzel them, by unseasonable feast, junketings and merry-making, their governor's perhaps being asleep in their beds! And because these are thought but trifles, what servants almost are there now adays who may safely be trusted, with those things (which yet they cannot be well kept from) I mean their Master's receipts, accounts and monies which they are trusted with, either as Prentices, Receivers, or Stewards? Servants being now grown to that point, that (further than they are watched narrowly) they will have it by hook or crook. How many unfaithful hazael's are there to the lives and persons of their Masters, 
2 King. 8.15.  as the daily experience of Assizes and Sessions do witness? How many villainous wretches to the peace of their governor's, being so audacious as to go between bark and tree, breeding suspicions, jealousies and debates between man and wife, that having done so, they may work thereupon to incorporate themselves into more credit? How many are traitors to their chastity, maids impudent and whorish to allure their Masters, men their Mistresses or Dames to uncleanness, overthrowing the foundation of the family, by such bastardy, besides the kindling of another fire that will never go out?  
How many are there, who like Onesimus rob their Masters of their moneys & plate, and then play the fugitives, putting thei● Masters to endless trouble and regret of body & mind, and yet lose their labour when all is done? How many servants be unfaithful in the children? Some tainting them with secret lewd qualities, ill counsels, bad examples, corrupt and rotten communication, betraying them to vile company, uncleanness, to rob their Parents, to be stout against them and rebellious? How many children may thank unfaithful servants, for their depth of defilement, yea for the utter ruin of their bodies and souls! How many have stolen away their dear children, married against their consents, exposing them to Parent's hatred, and to extreme misery? How many Gehazi's which make use and gain of Masters to their reproach and dishonour, gaining by their extreme loss, not caring what become of their credit or thrift so they may raise their own fortunes? And no doubt the greater the place of servants is, and the temptations they have, the more foul and odious their practice is, making their Masters to be counted hard, that they may go away with the gain; or else slyly plotting and sharing with such as they traffic with to conceal their theft and falsehood. How many unfaithful servants to the souls of their Masters, as Doeg to Saul, always suggesting false accusations against them who are most faithful to them, that so they may betray them? How many who are Bawds & Panders to their Masters, to help them in their cursed purposes to procure the harlots, and keep their counsels, to draw them into endless expenses, lusts, quarrels with their Christian yokefellowes, lewd and clandestine companies, wasting of their states and patrimonies? How many that serve their turns, (as saul's servants did his, in bringing him to a witch) to borrow great sums of money for the serving of their pleasures? But no sooner are their Masters come to ruin, but these Parasites fall off like louse from a dead corpse? Oh! the unspeakable mischief that unfaithful servants create to their Masters.  
How many sow such dissensions and quarrels between their Masters and others, (like base pickethanks) till thereupon suits, yea challenges, duels and bloodshed follow? Again, what an unfaithful humour is it in servants, to be more for strangers and their content, then for their Master's benefit, giving, lending and bestowing upon such as they please, more than either they have leave to do or thank for, that hereby they may enhanse their own praise and account? What truth is there to lose account with the Master, to procure it with the stranger, by loss of fidelity? How do many lewd servants slander fidelity, with the aspersion of covetousness? They will never be base and worldly (they say) to be counted faithful while they live! If they lived under beggars it were another matter: but as long as they live under rich men they will have it, and let them (in God's name) keep a good house with that they have! mean time, neither have their Masters ever the more thank, nor their business better done, besides the needless wasting of the creature to the value of scores yea hundreds through the year, not for need, but a base custom; and there be servants also as unthankful in their conniving at others, as these are wasteful themselves, thinking it rather their reproach, than faithfulness to betray and prevent such pillars and pollers of their Masters; and when these are put away or suffer for their falsehood, how do they fill the Country with clamours and uproars against their innocent Masters for rejecting them? How common a course is it with servants to spare themselves in point of pains and providence for their Masters; their ease makes cold in winter, heat in summer, to be tedious to them, labour, prevention, watchfulness over the cattles, commodities and business of their Masters, how burdensome is it? How little serves their turns? How do they murmur, if their task please them not? What shifts have they to avoid it?  
If weather, if travel upon errands and journeys, if work be against them, how do they cavil? How ready to thrust forth others and to grudge (with him in the Gospel) that the heat of the day lies upon them more than others? 
Gen. 31.40.  So fare are they from enduring jacobs' service with ill terms! If wages please not, how do they cast their Masters in teeth with other men's servants? How full of eye-service are they? If their Masters see them, how nimble at a start are they, but if their backs be turned, how resty and lazy? And what melting, spoiling, breaking, losing, and battering the commodities of their Masters within doors? What neglecting of their cattles, fences, annoyance of other neighbours abroad, so that all goes to havoc for lack of diligence? It were endless to mention all: Ye Masters know better and by more woeful experience, (who keep many and of both sexes in your families) than myself can do. But oh you unfaithful servants! When I have said what I can, you can cover your falsehood from men, and so hope to do from God: but although the Law take not always hold upon you, to take away your lives, or to stock, whip, brand, imprison or punish you here; be sure of it, the Lord Jesus will one day judge you for your pranks and rex that you have played in your services, either plaguing you with the like servants, or else pronouncing that terrible doom upon you, Cast that unfaithful servant into utter darkness, there shall be weeping and gnashing of teeth! And yet I have known many myself of both sexes, who have (many years after their stealths and cheats committed) come in and (after conviction of conscience by the word) made outcries, and asked what shall we do? Our Masters and Mistresses are dead, Their children we know not off: What shall our stolen goods be done with? How shall restitution be made? Their consciences have so torn them, and their old morsels have so glowed and heartburned in their stomaches, that they could have no peace till they could vomit them by such restitution as they could make: And whereas others be more stiff and stout then to be so convinced; let them know, their sin and damnation sleep not: The Lord shall awaken them one day to their cost, although now they can digest any gobbets. But I have held you too long; Here even abruptly I am compelled to break off, reserving the rest to the next occasion. Let us pray, etc.  
The end of the Tenth Lecture.   

THE ELEVENTH LECTURE Still continued upon this thirteenth VERSE.  VERSE XIII. 
And his servants came near, and said unto him, Master, if the Prophet had bidden thee do some great thing, wouldst not thou have done it? How much more then, when he saith unto thee, Wash and be clean?  
VERSE 14. Then he went down and dipped himself in Iorden, etc.  

2 Kings  THE last Sermon (beloved in our Lord and Saviour) we entered into this thirteenth Verse; and (as you know) opened, divided and handled the coherence of it; then came to the first of the three generals in the Verse, concerning the duty of servants faithfulness: The ground whereof, with reasons, proofs, and explication of the grace of faithfulness, when we had finished, we began with the first use of Terror against all unfaithful servants, both in their entrance and practise.  
Use 2 Now I proceed to the use of Reproof; and that belongs to such servants, 
Reproof. Religious servants failing in their faithfulness, are blame worthy.  as though in profession Religious, yet in their particular relation to their Masters, walk as if they had a dispensation, cleave not closely to faithfulness, nor to the commands of their superiors, as if God from heaven spoke unto them, If thou love me be faithful in thy service: As it was once when the Gospel came among bondslaves, they took it, as if a flag of defiance had been set up, to proclaim liberty to them from their Masters; pretending that if they believed in Christ, they were freemen from the Law of God, much more from men, insomuch that Paul was faint to blow a trumpet of retreat to their defiance, 
Ephe. 6.5.6.7. 1 Tim. 6.1.  and to fetch them under line again: Even so it is here with many of our servants, if once religious, they abuse this colour to make them libertines; how careless about their business, slack, negligent, spending and wasteful are many such? If they make their conditions, 
The pranks of many such servants.  what liberties do they covenant for? How do they (under covert of hearing the word) take courage to themselves, to spend days after days in their journeys, companies, and private affairs, to the detriment of their Masters? They seek not the honour of the Gospel by their double subjection and faithfulness, nor procure a freedom from their Master's good will, requiting their diligence; but that they have they will extort it as a due belonging to them: So saucy and checkmate with their Masters if religious, so scornful and rebellious towards the ignorant, as thinking them too mean for their service, so full of tart answers, and taunting speeches, so censorious, uncharitable, unthankful for kindnesses, boasting of their own gifts above theirs, as if they were fit to rule their Masters, than they them, disdainful to their fellow servants, curious about their provision and diet, as that they open the mouths of the bad, to wish servants rather ignorant and carnal than such; and all by their hypocritical shows of that which is not in them; for were they in truth that they go for, their hearts would rather be on their right hand then their left, they would rather be jealous of themselves, wary lest any thing should appear in them repugning to subjection and faithfulness, labouring by their uttermost selfe-deniall to win credit to the Gospel, by their humble, harmless and painful service: this is according to God; the other is base and fleshly: and commonly where a servant is faithful, the Lord so honours their faithfulness, 
Gen. 39 4.  that even (as Putifar seeing josephs' fidelity) betrust them with their matters above all their fellows, whereas these are less trusted than any, and if they have been trusted by such as knew them not, they have bewrayed themselves to be of a bastard brood, often running away when their turn is served, and leaving Religion in the lurch and to suffer through their baseness. To these I say no more, repent in time, dishonour not the truth of God by your lewdness: I have seen few of this strain; but they proved lewd hypocrites and openly debauched in time: Therefore prevent the Lord by serious amendment, before he pull the visor from your faces, and make your nakedness to appear to all that behold you, that so some amends may be made to that truth of God which you have dishonoured, when as all shall see that you were arrant varlets, such as Religion can receive no blemish from. And so much for this second use of Reproof.  
Let a third use then (brethren) be an use of examination, 
Examination.  for all servants Use 3 who would approve themselves to God, to try themselves in this point of faithfulness. Quest. But how shall I try it? 
Four rules of Trial.  Answ. By these four or five Rules.  
First, no true faithfulness must be beside the word, but fetch her warrant & stamp from thence. Whatsoever is from any other is sinful. There is a wicked and base faithfulness in the world, as we see in the rash attempts of many desperate servants, who (to approve themselves to carnal Masters, rush themselves into such dangers, as they neither have power to overcome, nor calling to undertake. 
2 Sam. 23.15.16.  See that example of David's servants, who to demerit their Master, and to publish their valour, undertook (two or three of them) to break through an host of enemies to fetch him water. An ungrounded attempt in them, and a worse motion in David, as appeareth after in his shaming himself for tempting God, and pouring that out for a drink offering, which was the purchase and price of the precious lives of men. Here seemed great loyalty, but it was a will service, not an obeying in the Lord. So many servants pickthanks, to endear themselves with their proud Masters, affect to drink healths in honour to them, and whosoever refuses to pledge them, they are ready to give him the stab, to defy him, and challenge him into the field. These are double diligently faithful, which service a good Master should abhor as to hot and to heavy.  
Rule. 2 Secondly, good faithfulness, must not (much less) be contrary to a word, for that is doubly irregular. Such was that faithfulness which both Paul pleaded for, 
So those Ziphites. 1 Sam. 23.20. 1 Sam. 22.9. 2 Sam. 13.28. 1 Sam 28.7.  and (when the rest abhorred) Doeg and his Edomites performed, to satisfy his bloody demand, in slaying those hundred eighty Priests of the Lord: Also that treacherous obedience, imposed by a desperate Master and fulfilled by Absalon's servants, in the bloody murder of Ammon. Not unlike whereto was the faithfulness of those servants of Saul, in directing him to a witch: Such is the service of those necessary mischiefs who hang about the sleeves of vicious & prodigal gentlemen or spendthrifts, who procure them content to their lusts, as money upon unreasonable terms to fulfil their lavish expenses, harlots to satisfy their lusts, debauched gamesters for their pleasures, attending them, counselling them, and spurring them forward to ride on in their miserable courses, till hell devour them. As that forlorn fellow said, that he was so addicted to Marius his Master, that although he knew his Master ought not to bid him burn the Capitol, yet if he would bid him do it he would. Such Monsters of faithfulness as to please the humours of their Masters, will do what ever they enjoin them; if they be bidden to break the Sabbath for them, they will do it, if to swear and to forswear themselves they are ready, if to stab or wound an enemy, they are for them: Yea and we have such as write books in the justifying of such servants, as obey their Masters in the breaking of the Sabbath, as if a servant were not bound to have any explicit faith or conscience of his own, but only enwrapped in the bosom of his Master who may be an Atheist. No, the command is clear, Exod. 20. Thou and thy wife, thy manservant and thy maidservant, etc. Each one must have a conscience for himself to direct his obedience. 
Joh. 18.10.  If Peter in the loyal defence of his Master, smiting off the ear of Malchus had a check (by virtue of a special exception in that case) what then shall the bloody, cruel and profane service of such as these be deemed?  
Rule. 3 Thirdly, true faithfulness must be single faithfulness, sincere and simplehearted, 
Ephe. 6.5.6. Coloss. 3.22.  from the very heart root, (as Paul speaks) not for base ends of our own and avantage. Many there be who for praise, great veils, to flatter and pick thank with their Masters will at the running pull, do great things, who yet in cool blood, are the veriest cowards and sluggards of all. And many others are like Gebazi in their Master's eye, 
2 King. 5.25.  who so diligent, industrous and active as they? Only to cover their habitual unfaithfulness, and to get themselves a name, or to serve themselves into their Master's opinions and affections; but no sooner out of sight, but (as he following after Naaman) running after their own ends.  
Fourthly, it must not be against the Law of piety, or charity, mercy Rule. 4 and compassion; It must be good faithfulness. 
See Tit. 2.10.  For a servant to be faithful to his Master, in the advising of him to alienate that from God's use which belongs to him; or for a servant in the Market (under colour of faithfulness) to oversell his corn or other commodities to the detriment of the poor, and beyond his Master's allowance, are both unfaithful faithfulness.  
Fifthly, it must be equal and entire, like itself in all parts of faithfulness, Rule. 5 in all kinds of businesses. Some servants if they be set about what they like, are very nimble and negotious, but in other that sures not with their humour, cast it off. Many also will for the time, tug hard and toil at business: But no sooner have they spent their strength in that kind, but they will run out as fast in another, and be as courageous & painful at the pot, or be idle otherwise, as they were at their work, never well till they have drunk themselves under board. 
2 Sam. 3.  Abner was a faithful servant to the house of Saul: But why? That he might the more equally have his will, and go without check whatsoever villainy he should attempt. And therefore being told of the defiling of Rizpah the concubine, his service withered, and he had done his work. Such are many servants now adays; give them their swinge, let them have their will, to do work without subjection, and they promise wonders; but go about to teach them, reprove, correct them, than they scorn you, and they will work no longer. An unbroken, unsubject heart is all at a running pull, and from Self, nothing from a principle of equality or subjection.  
Lastly, good faithfulness (as Paul styles it) is active, stirring, sedulous Rule. 6 faithfulness; it is loving and therefore fruitful and abundant. 
Rom. 12.11.  It is not enough for a servant to pretend himself faithful by a secret habit within unseen; that is a barren faithfulness which hath no daughters attending her; she must not only bear the mind not to be treacherous and hurtful, (for so was that unprofitable servant, who brought his Master the talon in a napkin) But she must have all these properties which commend a faithful servant: A sedulous eye to observe all occasions, within or without, tending to remonstrate the habit within; also alacrity, activity in business, skilfulness, providence and prevention to foresee the way of benefit, to avoid loss and damage, vigilancy, dexterity, curteousnesse, affableness, love, subjection and unweariedness. It must always tend to operation and exercise, not affecting a careless, indifferent & fulsome faithfulness: A lose servant will drive out the cattles out of his Master's corn, or help to pull his beast out of the ditch, when he is told of it, or gastred to it: But an active servant will prevent both to his uttermost, that howsoever casualties must be, yet they may be few. jaacob bore not only a fidelity within, as raked under the ashes, but at all seasons, early, late, in frost, in heat, was ever upon the wing of circumspect prevention, and watchful diligence: And in truth this is the soul of faithfulness, going through all and every object of his service. Try yourselves (ye servants) by these and such like marks; and if ye find (as I fear most of ye will) yourselves behind hand in any of them, 
Conclusion of the Trial.  take warning: We Gods Ministers are told to our faces, oftimes by your Masters, who groan under these burdens, that we are frequent in telling them of their faults; but let your servants run riot. Now the text pulls me by the ear to reach you out your (Demensum) as needful for you, as your meat and drink: Such of you as never were faithful, I heap these hot coals upon your heads, and pray God to kindle some spark or other of this grace in you, that it may appear that this doctrine is from God, and came seasonably dropping as the small rain or dew: And such of you, as are faithful, and yet rusty and overgrown, in the fear of God, by these trials search out what scurse hath mixed itself with your goodness, 
Heb. 12.9.  that that which is crooked may be rectified, and not quite turned out of the way, but purged and Use 4 reform. And so much for this third use.  

Instruction. Master's choose your servants by this faithfulness.  I hasten to the fourth use of instruction: And that is to all Masters who desire good servants. As ye would try an earthen vessel or a piece of silver by the ring of it, so choose a servant by his faithfulness. Master's never so cried out of bad servants as now; but when they come to choose them, they look least of all at faithfulness; choose not servants by other compliments only: Oh! he is a proper man to stand about my table, to attend my person, a fellow that hath excellent skill in keeping an hawk, a very good huntsman, or he is a very fine fellow at a weapon, of fine activity to dance, to vault, to bowl, to keep me company: Choose for no part whatsoever, till you have chosen for fidelity, subjection and selfe-deniall. David could say, 
Psal. 101.6.  Mine eye should be to the faithful of the land, he that walketh in a perfect way, he shall serve me: A slanderer, a proud hearted one, a deceitful person, or a liar shall not abide in my sight. Choose such as in whom thy heart may rest, as well behind thy back, as before thy face; undoubtedly the chief fault of bad servants, is the choice of ill Masters, whose hearts affect not a servant for his faithfulness, but for any second hand property. A faithful drudge pleases them better than a faithful servant. But by that time they find, their families are tainted with uncleanness, their children's manners corrupted, their goods wasted, and the rest of the servants poisoned with drunkenness, swearing, when they see the wound so festered that they cannot tell how to cure it, than they cry out, it is time to give over housekeeping, ere bad servants destroy all. Nay many bad Masters abhor a Puritan should come within their doors, till base servants have undone them, and then they wish themselves and all Puritans! But let this be your counsel, if servants will not shun unfaithful qualities, let Masters shun unfaithful servants, if they were known to encourage such, if your houses could hold such, like would to like, 
Luke 17.37.  And where the carcase is, thither the young Eagles would resort. Strange it is to see how wise men are in other things, to discern every man's excellency in his element; if we go to sea, we will choose us a Pilot able to steer and rule his ship and save us from danger; if we to build us an house, we will have a Carpenter who can build skilfully and strongly, such an house for us, as will stand against all wind and tempests: But when we come to choose servants, we choose them for compliment, and for trifles never looking at that which truly constitutes a servant, viz. his subjection or faithfulness.  
Go to a College of Jesuits, and look what novices they entertain: 
Papists put 〈◊〉 down for government.  They love children witty, apt, active, for their turns; but because they cannot tell what hot service they may set them about, they will be sure of one thing, or else they will suspect all the rest, they will have them subject, they will be Masters of their wills, absolutely unsubsisting in themselves, merely nullified, that whatsoever they put upon them, they may be for it, and then they count them theirs indeed. Do you choose servants thus, and ye are happy, especially yourselves resolving to be under God, that you may not abuse their wills to profaneness, but use them to faithful service: Even you have hot work to do also, be therefore Masters of their wills; you have God's Sabbaths to hollow, you have children to be brought up, you have sometime weighty business to send them about, great sums to be paid or received: What shall secure you in all these, save faithfulness? Once a knot of Masters met together, and fell on talking of their servants, one boasted of his, and said, he had one bred well, that could carry himself bravely; another had one could run a horse or ride him well; a third had one that would do work enough, and so forth: One among the rest stepping forth, asked them, but tell me (I pray you) will not these servants of yours, sometimes be drunk? Yes, that they would. And would they not teach their Masters what work they should set them about? Yes. And had they not horrible proud stomaches? Yes that they had. Alas! quoth he, you perceive nothing at all: For (upon point) these are your Masters, you are their slaves and servants. I have servants at home, which I confess want some of these qualities which yours have; but I for my part chose my servants not by that they had so much, as by that they wanted, not by having this wit, that skill, presence, ableness to do a message, but by their wanting a will of their own, a proud stomach, and (saith he) I find my choice best. For why? Your servants know this and that, but my servants will learn any thing they know not; your servants can do so and so, but mine will do what I list; you have your servants fingers ends and outsides at your commands, I have my servants will at my girdle, you have servants tied by cords of shame, fear, praise or wages; but I have mine tied by iron chains of subjection and faithfulness: my servants be not so proper fellows as yours, but I dare trust them in my closet or with my purse; my servants are not so acquaint of speech as yours, but they are afraid of my displeasure; my servants are meaner than yours, but mine will bear a reproof: And who (think you) hath the better servants? All concluded this man to have the best; but then they would needs know if he had any such to spare, that he might help them to some? He told them, if he could, 
Note.  the matter stood not in that; they must do as he did; for they used to take and choose, he used to choose and take, they met with bad and made them worse, he, if he met with raw ones, he made them ripe, if with good ones, he made them better; meaning that the choice of a servant, and the rule of a servant, must make good ones. And so let it be (brethren) your course in God's fear: To get a good servant of another man's providing, is no furniture worth the speaking of: Service is no inheritance; good ones may soon be gone: But choose them and rule them, and so have them: Let God be chief and make your choice, and bear the chief sway, and then you shall have good servants; subject and faithful ones, have all qualities enfolded in one, if they want skill they scorn not to learn, if they fail, they desire but to be taught, if they obey not, they refuse no reproof or punishment; for their wills are their Masters, not their own, and look what they fail in, it is by error or infirmity, not wilfulness; one such servant will do better service in a year, than another in two. Boar him in the ear if thou take liking, and he love thy house, and be not weary of him, desire no change, let him or her be thy servant for ever. So much for this fourth use.  
Use 5 To conclude then, let this be Exhortation and Comfort. Exhortation to servants not to know this or that, 
Exhortation.  but to be faithful; not to have such and such parts, but to have one worth them all, subjection and faithfulness. Learn here of Naaman's servants: What a shame is it, that such poor heathens should come forth so suddenly under the anvil of this one present occasion, form and moulded, and thou under all God's discipline shouldest be no better? Oh! you servants remember what a long race of unfaithfulness, riot, falsehood, stealth, stomach, disobedience, 
Bad servants must not think it too late for them to repent.  rebellion, you have run hitherto: Oh! that I could but see one Onesimus here this day, one fugitive, one lewd and slothful or wilful wretch, whom this my doctrine might convince and convert to God? But truly (brethren) I see so few broken in pieces for their errors, so few penitent and tender for their old pranks, that I am afraid to put new wine of Exhortation into such old bottells, for fear all should break & be spilt! I have met with some (I thank God) & I see no cause why the Lord should not take some of ye napping in your service and the sins thereof, as others in the way of their bad government, marriage or childhood. What have ye gone from service to service, have ye left your rags behind you and scattered your scurf so in the places where ye have become, that you think it now too late to repent? Are you so sapped & soaked in your way, that you begin to think there is no hope? Beware of being so desperate! Say thus, Is it not enough Lord, that I have been so lazy, so false fingered, so bold, so answering again, drunk at times, lose in liberties, not for my Master's ends, but mine own; but now I must fulfil my measure, add drunkenness to thirst, and an hard heart to my other pranks! No Lord, this were not to be an unfaithful servant to a man (which is bad) but a desperate one and impenitent to thee, which is cursed! If Onesimus had not rob his Master, he had never met with Paul, nor been converted; his perishing was his happiness! Thou hadst grace for him O Lord! thou madest him faithful to thyself, purgest him of his baseness, as deeply seated in him (for aught I know) as mine is in me, that thou mightest have the honour: Thou madest him faithful, puttest him into thine own work, settest thy mark on him, sendest him bacl of a wretch good for naught, good for all things: Ah Lord! This day my sinful service comes to my remembrance, Lord batter me, break and thaw mine heart, put me in hope, pardon my sin, put me in to the Lord Jesus his School, cleanse me of all my cheats and pranks, and make me a true Onesimus fit for thine use, according to thine heart, and I doubt not but out of thy forge, mine heart shall be framed and moulded to all subjection and faithfulness to man!  
Beg it hard, Lord teach me to adore thy wisdom in ordaining servants to their places, and Masters to be their governor's! Lord discover thy sovereignty to me, and shine thyself with thine authority upon my Master and Mistress, that I may see God in their government, either because they are holy, or else because they are governor's: If I see not such a Master as I would, let me see mastership from thee, and be awed under it? Lord take my will out of my bosom, and put in thine: Speak Lord, thy servant heareth, give me a will to be subject, and be as thou wilt, and then command and spare not, I will do not only what thyself, but what man under thee commandeth! And it shall be my heaven and happiness to be under for conscience sake! Give me also faith, Lord, to create all serviceable qualities in me, to lieth, to form, and to accommodate my spirit and members to all well-pleasing (without flattery) and obedience! Let me under a good Master be subject and faithful with thankfulness; to a bad one, for conscience, not compulsion, as serving the Lord Christ! Sundry charges Lord, thou givest by thine Apostles, Paul and Peter, Servants be subject to your Masters in all fear, 
1 Pet. 2.28.  not only to the good, but also to the froward; for this is thankeworthy, if a man for conscience sake endure grief wrongfully: 
Coloss. 3.22.  Servants obey in all things your Masters, not with eye-service as men pleasers, but with singleness of heart fearing God, Doing, it hearty as unto God, not unto men, knowing that of him ye shall receive the inheritance, for ye serve the Lord Christ. And so in other places. Lord writ this Law of thine in mine inward parts! Thou hast also in thy word not only scattered the examples of vile servants. Ziba, Gehazi, judas and others, to tremble at and abhor, but also of faithful ones, Lord, to follow and imitate: Thou hast set forth Eliezers' example, that old trusty servant, 
Gen. 24.10. 1 Sam. 25. M●tth. 25. Acts 10.22. Texts alleged above.  to the good of his Master's son: Those servants of Abigail to the life of her and her husband, that of joseph to the chastity of his Mistress, that of Cornelius his servants to the soul of their Master, those of the servants that occupied talents to the outward advantage of their Master, that of david's, for the succour and relief of their Master in straits, the Centurions to the content and business of their Master, Rhode faithful to God's Ministers, and so of others: No one object of faithfulness, but some pattern of it or other, thou hast added to sweeten it to assure me of the possibleness of obeying it.  
Oh! give to thy servant somewhat of all these, that I may be all in one, a cast piece without crack or flaw, (in respect of unfaithfulness) and the rest, cover O Lord, accept and pardon! Be earnest I say with the Lord, beg of him an understanding heart, put not all over to thy Master; say not, look you Master what you command (for that concerns not me) I must do all you bid me: No, examine thy Master's commands ere thou obey them: But if they be according to God, scruple them not, yea although they be not, yet if but negatives only, forbear for a time, and provoke not by rebellion: say not, I will not forgo such a Sermon, such a duty of God's worship: But if it be positively bad, abhor it. Beg also the spirit and life of this faithfulness: Put thyself forth by occasion; for a good servant is never tried, till he be put to it throughly; be in one as another service, wholly your Masters, watch and be upon wing for faithfulness, pick out duties, be ready for duties, be unwearied: Let the honour of thy Master, the trust of thy Master, absent or present, the good of children, whether abroad in fields, at home, working thyself, overseeing others, among fellow-servants, at prayer in family, about a journey and message of weight, about thy lawful liberties: Still let this soul of faithfulness be wholly in all and each part, to guide thee aright. The instinct of subjection and faithfulness will teach thee to speak and do that, which thy Master himself cannot teach thee. Occasions of providence will teach thee how to answer, persuade, prevent, when thy Master is fare off. Eliezer and Cornelius his servants might be trusted to say, what they saw meet, the one to Laban and Rebecca, the other to Peter. And when thou hast done all, let thy conclusion be, Remember me O Lord, not for my goodness, but in thy goodness, and according to my faithfulness: I shall account pardon my best reward, because at the best I have but been an unprofitable servant. This for the fifth use.  
Use 6 To which I add Consolation to all faithful servants: Alas poor wretches! 
Faithful servants may be comforted Heb. 6.10.  you think you tread a maze of confusion and work, and are cast into a corner to play the drudges: As those Eunuches in jeremy, ye think yourselves cut off from name, memory or reward! But God overlookes not the labour of your love! Oh! It would not grieve you, I say, if you might have a good word, countenance or acceptance!  
Encour. 1 But consider I pray you whom serve you? A Nabal, or the Lord Christ! Therefore be cheerful! Your business is not the thing God looks at, be it never so poor in kitchen or in a ditch; the subjection and faithfulness of heart is all which God looks at: Thy scouring spits, or ditching, or dunging the fields, (with such an heart) shall be more to the Lord, than the work of a Justice of peace, carried by oppression and injustice. And the Lord can plead thy wronged cause in due time against thy bad Master: Be thou faithful, though borne down by flatterers; God will bring forth thy light in due time, and thy virtue (the while) shall be thy exceeding reward. God shall send thee, a good Master to requite thee for all the wrong which a bad hath done thee.  
Again, know it, the Lord prizes subjection above all qualities, more Encour. 2 then any man can. And yet Philip the King of Spain (if he might be believed) when he heard that his under general of his fleet in eighty eight, I mean the Duke of Medina should say, had it not been for obedience to his Lord the great Duke of Parma, who charged him to attend his coming, he could have put England hard to it: Answered, it now grieves me not that I have lost that Kingdom, I see I have one servant who knows how to be subject, whom I prize above it: whatsoever he did, the Lord prizes thy obedience above a world of rebellious servants.  
Encour. 3 And again, be not drawn by fear or man pleasing, to dishonour God. For there shall be no acceptance of persons: It shall not boot Absalon's servants in that day, to allege we were dogged to it by our wicked Master: The Lord most justly plague's base servants by their lot to be so; as those of Ahazia, who came to fetch down Elija from the top of the mount: The Lord destroyed them in their service, 
King. 7.8. Coloss. 3.25.  their mends was in their own hand. So saith Paul, There shall be no respect of persons with God, but a punishment to him that hath done badly: God's eye shall not pity him, as a poor servant that did as he was bidden; but smite him for an unfaithful one, who did that which was unlawful, as to break the Sabbath or the like, to please a wretched Master: Even so I say on the other side, If thou hast been faithful to God against a woeful Master's commands, although he can here bear thee down with person and greatness, yet thou shalt be heard where person is not accepted, but the cause; and the Lord shall quit an innocent servant against an injurious Master. Moses had a Law that no Judge should favour a poor bad man in a case of evil, for his poverty: but then much more he had another, which forbade to accept the person of the mighty against the mean in case of unrighteousness.  
Lastly, the Lord will bless thy righteousness of a servant, with fidelity in thy servants, when thou shalt govern. And as Adonibezek said, 
Judg. 1.  the Lord had justly required him for his cruelty; so many Masters ill servanted, may say, the Lord justly plague's them with lewd servants, for since they were rude and unfaithful, they never repent. Well is that sweet coherence of the Centurion's speech to be noted, 
Matth. 8.  I myself am under authority, and am subject; and what of that? God hath blessed me with such as are obedient, come, go, do as I bid them▪ and are at my beck. I might be endless, there were comfort enough in this, if there were no more, that at the last day of reckoning, when all servants shall be called coram; then shall that blessed and final sentence be pronounced upon thee, Come thou good and faithful servant, thou hast been faithful in a little, be ruler over much, enter into thy Master's joy. God gives no less than a Kingdom for the poorest, the least duty of the meanest of his servants. Let thus much suffice for this use also, and so for this whole Doctrine.  
Now ere I come to the next point in the text, 
Addition to the former doctrine.  I must not pass by the relation of Naaman to them, having said somewhat of the servants towards him. Relatives go together in nature, and therefore in handling: 
Master's must be fathers to their servants.  And as these servants performed the faithfulness of sons: So Naaman (by their own confession) was a father to them rather than a Master. Servants will be glad to hear me say somewhat of the fatherhood of Masters, as well as of their faithfulness, and it would not grieve any servant to be faithful to a Master who is as a father. I will bring things to as narrow a point as I may. Master's then must be fathers to their servants: Not only so, in point of superiority and reverence, to procure honour to themselves, but in point of tender respect, care and love to the good of their servants, both souls and bodies. 
Eph. 6.9.  The Apostle having given servants their charge (lest their Masters should begin to overcrow them) presently comes in, And ye Masters do the same things u●to them, forbearing threatening, knowing that your Master is also in heaven, and there is no respect of persons with him. For why?  
First, they are under thy roof, and have betaken themselves under the Reason. 1 covert and  of thy wings, they have left their parents, under whose protection they lived, that they might be wholly (under God) for thee; reason therefore that thou shouldest be as a patron, protector and father unto them. A servant may in a sort, say to his Master, I am thine save me, for all things look for support from them to whom they belong.  
Again, thy servants are children to thee; their close fidelity and denying themselves for thy good, should draw thine affection to be for them: True it is, servants are not as children in point of naturalness and nearness, for the child abides in the house for ever, but the servant only for a time; yet during that time, he pleads for fatherhood and regard from thee so fare as is meet. Quest. But wherein stands this duty of Masters toward them? Answ. Briefly, in these things: First, in a preparation. Secondly, in a performance.  

1. Preparation. Behold God in thy servants duty. Gen. 35.5.  First, for the former: When thou seest that thy servants heart is subject unto thee, and that there is a real awe and Religious fear of spirit put into him by God for thine advantage; and that (as it is said of the Nations when jaacob went to Luz) the Lord smites a trembling at the ordinance of government: Thy duty is to behold God in this work, to see thine own baseness, and to say, who am I, that thou shouldest subject the wills of men unto so sinful a creature as I am? It is not my worth, authority or carriage, which could claim that esteem and service which my servants tender unto me: It is thou (O Lord) that subduest my people unto me! In me there is nothing, but might breed disdain and despising, as well as reverence: But thou hast covered my uncomely parts, by the honour of thine ordinance! Oh! that this might draw my soul in subjection and awe under thee, 
Eph. 3.15.  who art the father of whom all the families of the earth are called: Oh that I could tremble at thy greatness! Oh! that as thou hidest from my cretaures their own strength and parts, that they might be wholly under mine authority; so I might remember, that I am under thee far more absolutely, than a creature can be under mine: Oh! that I might not feel mine own parts, strength, wisdom, welfare, but feel thy fear upon mine heart as a bridle to awe and to restrain me from any boldness or looseness before thee: Lord, I never see awe and fear in my inferiors to me-ward, but presently I conceive thou art in it to reflect a greater awe of my heart toward thyself. For every Kingdom and rule in this world, from a King to an householder, is under a greater: Oh! let not my servant rise up in judgement and condemn me, in that he could behold that in a sinful piece of flesh which could subdue him, but I could never see that lustre and glory, that mercy and love in thee, which should draw and subdue my heart to thyself, and set thee up so therein, that myself might be as nothing, 
Psal. 73.27.  that I might say, Whom have I in heaven but thee, or in earth like thee? By this meditation with prayer, prepare thyself first, and then the duty will follow the better.  

2. Performance. 1. Yield fatherly respect to thy servant.  Secondly, having thus first given up thyself to God, give thyself also to the duty of fatherly and due respect to thy servants, and let not thine heart check thee for any such wilful neglect of them, as might cause the Lord to punish it in thyself: Even thy very diet, lodging and care of the body, must be good. Thy horse thou wilt sometimes attend busily and carefully, because thou wouldst have him serviceable and loath he should fail thee; even so, look what thou wouldst have thy servant toward thyself, that utter by the managing his spirit and framing of him for thy use. The Master's eye makes the fat horse, and his care the good servant. This general branch out to thyself in these particulars.  
First, be sure, that as thou thyself lookest daily, 
Tender to him his share in spiritual instruction.  for the bread of the day from God, so tender thou (as thy servants steward) the (demensum) or portion due to thy servant daily; let him share in thine instruction, catechising and information in the Lord, with correction and reproof, warnings and admonitions, encouragements and promises, let him not go up and down, shifting and graceless, give him such as the Lord hath given thee, with prayer for blessing daily, and know, that this is as meet for him as his daily food or wages, better unfed then untaught. Trust not thine own wisdom, but carry him in thine arms to God, and pray the Lord to wash him, shave off his locks, and pair his nails, to make him faithful, to lay his hands upon him and bless him, that so thou mayest have a servant of the maker, purged and made useful for himself and thee: When thou hast him tied to thee by God's cords, he is safe. This whet every day will be no let unto thee.  
Secondly, feed him not only by the ear, but by the eye; 
Feed him by the ear and eye too.  pull not down that in practice, by an humorous, passionate, base and ungracious carriage which thou hast set up in him by teaching; for this will make him loathe thee and despise it: But tender unto him an holy, grave, and pure example; walk before him so, that God's authority may appear in thee: Stand not so much upon thy superiority of fatherhood over him, as wisdom and respect unto him. Above all (as Solomon saith) over hear not thy servant when he speaks evil of thee, that is, let him see that thou art a man who can rule thy passions, for thyself canst tell, that thou hast oft offended God in that kind. This convincingnesse of thy carriage will breed invincible reverence and reflection of obedience toward thee again. See that thy servant despise thee not: This will command reverence: Contrarily the heart of a servant will suggest thus; if thou walk basely, what is matter how I serve such a Master? What if I filch from him, neglect his work, speak evil of him and dishonour him, run away from him? It is good enough for him, God is just: But holy walking awes a servant, overpowres his heart, shames him, makes him blush and puts him to silence. This is powerful not by violence, but by persuasion, both in sight and behind thy back.  
Thirdly, 
Look to thy authority. 1. In charges.  be careful both of thy authority in commanding and in practising. For the former, impose nothing upon thy servant, which the Lord hath not warranted thee by his word. Be not so vile as to digest any thing, so thou mayest have thy work, and thy will done by him: Be thou thyself also under authority, and be a Master in the Lord. Thou hast enough to answer for thyself, endanger not his soul also, to make thine account more grievous: Stretch not thy conscience to pervert his, urge him not to break Sabbaths, send him not upon errands that day (as if it were lose and might be spared) fleece not from God; press him not to make a lie for thee, to swear or forswear for thy sake, and the like, carry him not with the, to base, lewd companies, pleasures, lusts.  

2. For practise.  So for practice. Ye shopkeepers, let not your servants behold in you a spirit of covetousness, to obtrude bad wares for good, to belie their goodness, to sell for too great prizes, false weights, scant measures. Such scurf will soak into them, as water into the bowels, and fret like a canker. The Devil's market is so full as it is, by this tradition and exchange from Master to servant. This is not to be a father but a traitor; for a three penny commodity to betray a soul to hell, and (the while) to the like practice: Such streaked rods laid before sheep, will cause them to bring forth spotted lambs. How many on the gallows and more in hell, roar and cry out upon such Masters? Thy life shall go for his, and he in hell groans for thee to follow, without special mercy and repentance. so much for this.  

Impose lawful commands in measure.  Fourthly, in the obeying of such commands as are lawful and currant, yet impose not tyranny in the measure thereof; both in the former and in this latter, servants may be overloaden. When Masters care not what excess of toil and moil servants undergo, and that out of season beyond strength, without due rest, sleep or intermission, they show themselves no fathers, (for fathers pity their children) but oppressors. Thy servant is for thee to use, not tire or tear out: Thou must not take both fleece and flesh too, So when that is laid upon the young and ungrowne (in either sex) which belongs to stronger arms and shoulders to lift, or when a task is imposed, which exceeds the skill or experience of a servant, it is an exaction an overdriving of them, more fit for Egyptian task Masters, than Christian governor's: Take the servant in his way and element, it is best both for thee and him. So also let thy spirit be sweet and easy toward him in his moderate labours, else thou wert better lay on more work. For the spirit of a Master, if insulting, taunting, chiding, upbraiding, is more heavy and contrary to the spirit of an underling, than work is to the body. A servant would not care what he did for his Master, so he might have peace and quietness. But a tyrannous spirit and wrathful tongue with implacableness, is a continual weariness and dropping to a poor creature. A loving interpretation, a tender compassionate heart, acknowledging with content, the diligence of an inferior, is as marrow to the bones. Thou couldst not abide a froward currish spirit, a dogged servant, answering again, cross and disquieting of thee: Take heed than thou measure out to him by the same rule, whereby thou wouldst have him measure out unto thee. Awe him and rule him, spare not, and correct errors, yet with a fatherly heart and hand; 
1 King. 13.  but play not the Rehoboam to his subjects, who cared not what measure he laid on, nor feared what they could requite him withal: His little fingers should be heavier than his father's loins; but his father's twelve tribes, turned to become his two tribes, and so the mends was in his own hands.  

Encourage him sometime.  Fifthly, if thou see thy servant extend and enlarge himself for thy content beyond ordinary, conceal not his labour of love, for it is love and bounty of affection which causes him so to express himself: Else he would shrink in and restrain himself. Do not therefore Nabal like, look another way and reject it, but see it, encourage and accept it, as thou wouldst have Christ do thine. Sometime a little liberty of honest exemption refreshing his weariness, or a little overplus, a teston or a shillings requital, will do more than all violence. Somewhat hath some savour; and what a servant wouldst thou be to God if thou hadst all commands and no encouragements?  
Sixtly, 
Yield him all due protection and shelter.  the Lord requires thy fatherly protection to shield and safeguard thy servant while he is in thy business, that none molest, wrong or discourage him. The Lord promises to uphold us while we walk in his way: So must we under God protect such as commit themselves to our shelter. Much more then oughtest thou to show thyself a father and friend in troubles and vexations by enemies, who pursue him in his estate or otherwise. Most of all, if the Lord lay his hand upon him either in mind or body. Most Masters if they find, that their servants grow sad and sorrowful in spirit and loaden in conscience, abandon them presently, and are loath to endure the trouble, or to bear the loss of some little time of hearing the word, consulting with the Minister, whereas rather they should be means to provide counsel for them. So for body, if a servant be hurt, bruised or lamed in our business, or if otherwise, the hand of God be upon them, not to leave them to themselves, but to fellow-feele their affliction, to be afflicted with them, and help to bear some of the burden which they undergo. God tries thee in such a case, whether thou wilt take all his service, but shake off all burden.  
Seventhly, 
Carry an equal impartial hand.  carry an equal hand between thy servants who deserve well. It is a main duty of the Master to regard those most, that deserve best: (for that will provoke the honest to emulation, and shake off the bad altogether:) But among the equally well deserving, let not an unequal stream of affection be carried, and all kindnesses go to one as a favourite, and nothing to others, for that will breed heart burning and ill will, both against the Master, and amongst themselves, and much impeach thy wisdom and government.  
Eightly, as thou must do for them while they are under thee, 
Respect them at departure.  breeding in them the knowledge and skill in thy trade, and the experience which thou canst afford them; so at their departure after long and weary service with thee, do for them as their occasions require of thee: The Jew though he were sold as a slave for his time, yet at his dismission was to have a gratuity paid him, to begin the hard world withal; either by lending him somewhat for a time to occupy, or to help him in his marriage, or by commending him to some better service, or yielding him any such countenance or testimony as may advantage him. The world's cry is no penny no Pater noster, if once work be done, let him look us no more in the face. But the weldeserving, require another carriage: Thy servant hath spent his best time with thee, therefore it were harsh altogether to neglect him in his decaying time. Let thy counsel and aid be ready for him if he desire it, in token thou lookest at his deserts, as much as thine own ends. And so much for directions: Which if they were duly practised, how would they win and draw the hearts of servants to their Masters? What burden would they refuse for such? As the old men told Rehoboam, If thou shalt speak kindly to these people, they will be thy servants for ever. Naaman here, is not for nothing called father by his servants, who are as thankful to requite his respect: And the truth is, he might account the cure as wrought by their persuasion, under God and his Prophet. And still I say as before, the fatherhood of Masters, would breed childlike faithfulness in servants, and doubtless the many clamours of both sorts against each other, by taking these counsels, would much what be stopped. And so much for this point also, added to the former by a necessary coherence: So much also for the first qualification of servants and Master's faithfulness and respect.  

The second thing in the persons attempting: Their care for their Master with seasonableness and wisdom.  Now followeth the second thing to be noted in the persons attempting, and that is their due behaviour of themselves in the attempt making. Which I noted to consist in a compound of sundry virtues, especially of wisdom, tenderness and seasonableness: I will not handle them apart but altogether; yet I would open them briefly for the better grounding of the doctrine.  
And first, their wisdom appears in this, that they mix awe and fear with love, a due reverence compounded of both: Some would rather have discovered disdain of his folly and rage; but even in these humours of his, yet they bewray their reverence of him. Father is a notion made of fear and love. 
The ground of the point opened.  As if they had said, your are our Master, we your servants; we come now to treat with you in a case concerning your own good; yet we understand ourselves to be inferiors, and that the person which we sustain will not bear any boldness or sauciness: Let our words therefore be accepted, and we shall think our pains well bestowed: commonly men think reverence is superfluous in the case of well-wishing to others; we may be as bold and usurping as we list: no, but even in this also, very great humbleness and loyalnesse is required.  
Secondly, they are very tender, meek and merciful to their Master's soul and present condition, and because it needed some expostulating and contesting (for the better piercing into him) so yet they saw, that his froward passion would not endure any harshness or sharpness from them; and therefore they put on a meek spirit, instead of (Master) call him (Father) sugering the bitter potion they were to minister, they come with the heart of a Lion for courage and resolution, to thrust in the lose joint into his place, yet with the hand of gentleness and smoothness: Even as Chyrurgians must do to broken bones. Wrath added to wrath, would have caused madness: But this mildness broke the dint of it.  
Thirdly, they add seasonableness to both: Angry men we say, must be waited on till the humour is over: But now the case required present advice. For if their Master had set spurs to horse, and made away homeward, who knows whether any opportunity would have been offered them to treat with him? But now while the Prophet was at hand, and the cure in some hope, it was their season to strike in with him, and to prevent future danger. Now therefore they rather choose to take their time, and to allay his wrath with much moderation of heart toward him, then to wait for the cooling of it while remedy was passed. All these three come to one, that is a due and discreet behaviour in attempting to heal one who was distempered and passionate: If they had violently driven out one nail with another, and taken him to task thus, Sir, you show yourself scarce a man, not wise enough to see what business you are about, you are mad with your own shadow, and who shall be wise for one, who will needs play the fool against himself? We for our parts, are resolved to give you over, if you be at this point, go home hardly, and repent at leisure, etc. Alas what had come of it! ten to one a further enraging of him, and a splitting him against the rock of his own passion, and making the disease incurable: This therefore they saw was no course to be taken with him, and therefore they melt him with mercy, rather than batter him with terror, saying, Father, if the Prophet had said some hard thing, wouldst not have done? etc. They cover their expostulation with sweet speech, as one that would lap up a pill in the pap of an apple.  
The point than will be this, It is no easy task for any, 
Doctrine. It is no easy task to advise rightly in spiritual distresses.  to encounter them aright who are in any distemper: or thus, To speak to them that are distempered in spirit to any good purpose, is a work of some difficulty. And as touching the ground of this point, out of the text it is evident, that it was difficult for these poor servants thus to encounter their Master. For (to say truth) it was none of their own work, but the Lords in them, who set them on. As is was said of Hophni and Phinees, 
1 Sam 2.25.  it was from the Lord that they should not hear the counsel of their father, because he meant to destroy them; and of Rehoboam, 
1 King. 13.  it was from the Lord that he should not hear the voice of his old counsellors, that so he might fall: So it was from the Lord that Naaman should take counsel of his servants, not to turn away in a rage, but go to Jorden and wash, that so he might be healed; and therefore much more the means were from the Lord whereby this was effected. The Lord sent them forth with meet furniture, and caused them to prevail, which else would not have been.  
For these three qualities of wisdom, tenderness and seasonable fidelity Reason. 1 are no common gifts either in servants or Ministers or any others, for the redress of the afflicted in soul and spirit. Every one will jangle and prate of them that are troubled; it is easy to play the foolish, the harsh and unseasonable counsellors; but wise, meek and savoury counsel, is (as they say of truth) hidden deep in the earth, and hardly digged out. I will say a word or two of the text, and then enlarge myself further to the point.  
First, for inferiors to encounter a superior, 
Amplifying of the point out of the text.  a Noble man & of great spirit, was a thing of some difficulty, especially in such a perverse temper as he was in. Equals to equals, or superiors to inferiors carry an hand of greater authority, than inferiors to their betters: Because the spirit of the great soon rise against the mean, as if they thought themselves despised. And therefore the Lord forbids every one to meddle with the elder or ancient, by reproof, but to exhort them as fathers; 
1 Tim. 5.1.  they will not easily bear it; they must hear of their fault by implication as Naaman here doth.  
And secondly, distemper is a kind of superiority of itself, because it is lofty and proud. So saith Solomon Prov. 21.24. Proud and haughty is his name etc. For the while, that a distemper lasteth, the veriest underling thinks himself somebody, when as in truth he is less than himself: How much more then, when state is joined with it, as here? Distemper of spirit, looks at no reason, arguments, carriage for the present: Elisha himself (in a lawful distemper) yet being transported, 
2 King. 3.15.  was feign to call for a minstrel; by the harmony of whose music his sick spirit was a little brought to itself. This for the Text. But now for the general, much more may be said for the proof and explication thereof.  

Proofs.  Take some Scriptures first, and then some Reasons. See Act. 9 Paul (then Saul) was in a deadly distress of spirit after his casting down: the Lord bids Ananias arise and go to counsel him. But what saith Ananias? Oh Lord, I have heard say of this man, he hath been such and such a one, a persecutor, blasphemer! q.d. If he now be to be dealt with, it exceeds my ability. I know not, but he may do me hurt for my love. No (faith the Lord) he is a chosen vessel to bear my name, go and be not afraid. Well, he went, and how doth he encounter him? Very mercifully and respectively: Even as Naaman's servants here do, alleniates his distemper, grates not upon his sad heart, adds not sorrow to sorrow, opposes him not, upbraids him not for his former cruelties, qualifies his fears, eases him of those aggravations of horror which had sunk him, brought him to the clear sight of the promise, and mercifully reaches him out the hand, Brother Saul receive thy sight both of soul and body. Was there not some difficulty in the harping upon the right string, if God had not guided his hand? So Paul in the case of the excommunicate Corinthian, how wisely, tenderly and seasonably is he feign to carry himself? 
1 Cor. 6. with 2 Cor 6 7. 2 Cor. 11.29.30.  He was at first, very violent with him: After, seeing how he humbled himself, how wary he is, lest he overdrive, and so put him into an extremity? Oh! saith Paul, he hath been cast down sufficiently; I dare not use mine office to destroy, but to save. Therefore rather comfort and encourage such a one, then add sorrow to sorrow! See Esay 50.4. The Lord Jesus was anointed by God his father, as with the oil of gladness beyond measure; so in special of Prophecy: The Lord God (saith he) hath given me the tongue of the learned, that I might speak a word in season to him that is weary. So saith job, or rather Elihu, Job 33. If an interpreter one of a thousand be sent unto him, etc. The work of a man (who is one of a thousand) is no common work. Read also Elihu his breaking in upon job, an ancient man, (himself being young) he comes in with his preface, to avoid envy, confesses his youth and unfitness of himself, to deal in the matter: But (seeing God had set him on) what doth he? He tells him, that he will not be as his three friends had been, an accuser and censurer of him, nor yet an excuser of his errors and misbehaviour, but he would be to him an equal and impartial judge, and as his own soul, and as in the sight of God he would wish him to be. No easy matter it is then to be an Elihu to an afflicted job. Paul speaking to Timothy, how a Minister of God ought to carry himself toward the distempered, 
2 Tim. 2.  saith, He must not be prejudicated and rash, but patiented and long suffering towards sinners, waiting if at any time the Lord will give them repentance to life. 
Esay 42.3.  It is said of the Lord Jesus, that he was the beloved of God, in whom he delighted, and whom he qualified for the nonce to preach glad tidings, to relieve the poor prisoners and captives, etc. And what did he? Surely he would not break the bruised reed, nor quench the smoking flax. His voice was not heard, he cried not in the streets, he was a lamb, dumb before the shearer. That is a most compassionate and tender helper, who by his own afflictions, had learned to be full of sympathy, and to be afflicted in all the afflictions of the people.  
But I hasten to Reasons. The first is this. It is no easy thing to carry Reason 1 ourselves wisely toward them who are but naturally distempered, as with wrath, discontent and passion, in common and outward respects; not only if the parties be merely carnal, but also although Religious. For anger is a madness, and who should deal with mad men? Do they not think that their rage becomes them? Doth not the fool cast arrows and deadly darts, and say, he is in sport? That is, doth he feel or understand himself to be as he is? Who should deal with a mad man who is so wise in his own opinion, that for the time present he thinks he can be mad with reason? Thus was David, 1 Sam. 25. in the case of Nabal, he was so enraged, (thinking he had some cause of it) that without any more ado, he would needs command all his men to gird on their swords, and to dispatch him and all his house, both guilty and innocent. And had not the Lord encountered him by a rare person, how hardly had he been dissuaded from his attempt? Well then, if mere natural distemper of wrath be so hardly cured, how much more spiritual distempers, which lie fare deeplier seated in the spirit, and are of a fare more intricate nature? Such was naaman's here with Elisha, though the disease were bodily.  
Secondly, it appears to be a difficult work, because it hath posed Reason 2 the wisest men to perform it well. Even one part of it is hard (and how much more all) I mean to discern of the cause of the distemper. We see it in jobs three friends, very wise men, and full of very sage and profound divinity, yet in jobs case merely mistaken, and took a false cause for a true; esteemed him to suffer for his sin, when yet he suffered in his innocency. So we see that Peter discerned not the state of Simon Magus, but thought him a believer as others did, till afterward he discovered himself. What shall we say of Paul's not seeing the state of Alexander, Demas and others? If when the spirit of discerning flourished in the Church, it were a thing of such difficulty, how hard is it like to be in these times?  
Thirdly, this is much more true in spiritual cases of conscience, and Reason 3 that in two respects: First, of the counselling party. Secondly, the party counselled.  
For the first, such as are to counsel others do rarely exercise themselves in such things as concern this cure: 
Both in respect of 1. Them who give counsel.  They do not judge it an equal object to their endeavours; thinking that it is sufficient to study controversies, or common places, or the text, and so be able to preach: But as for studying cases of conscience, they deem it needless, they hope not greatly to need any experience in it, and they see it is tedious, requires a learning from heaven, also a very broken, selfe-denyed tender and merciful heart: And besides it requires a very life for the nonce to attend it, though a man should do little else, and a diversion of a man's thoughts from his own mere worldly affairs, seeking of many benefices, following suits, pleasures, companies and liberties: These men are loath to cut off for other men's ends; and although it be one of God's main ends, yet it is hard for a man to count Gods his own, (especially in this self-loving world) to prize a soul according to the true worth of it, or to cast ourselves upon God's requitals, and set our labours upon his score. This for the counsellors.  

2. And also those who take it. 1 In respect of their dispositions.  Also for the parties counselled, it is difficult. Partly, in respect of their dispositions, and partly, their diseases. For the former. The dispositions of people in these cases are strange. For till there be no remedy, and till absolute necessity and desperateness of state compel them, men are very loath to make out, and discover what troubles them: They love to by't in their diseases, and keep them to themselves, either through vanity, hoping they shall be better in time and shake off their distempers, (which yet rankle within them as festered sores) and yet use no means. 
loathness to advise till necessity compel them. Or a lazy irresolute mind dallying with God's ordinance.  As some kind of languishing sick folk are very hardly drawn to take physic, till fear of death compel them, hoping that strength of nature will overcome it, when yet the humour still increaseth: Or else others do it through a lazy irresolute mind dallying and slothful, not able seriously to weigh the danger they are in, nor the benefit of a well satisfied and quieted spirit. Others out of bashfulness and shamefastness, loath to be troublesome, or to be known and observed. 
Or vicious▪ self-love.  Others out of a vicious self-love, as loath to have their ignorance or self-love, corruption and unbelief, unprofitableness, under means, or secret sins and lusts to be discovered and searched by the word, thinking it will cost them more shame, smart and repentance than they are willing to undergo. Others snared by the Devil, who buzzeth into them, 
Or secret sins loath to be ripped up.  that if once they enter into these lists, they will never come to any rest nor peace while they live; and those that do thus, do it but in pride & humour, to seem troubled and get them a name, and these Ministers do no good to such as come at them, but still they live in as desolate a state as at the first, & that it is not in the power of men to help in such cases. 
Or fear of too much engagement.  Others think they must be so engaged to such as they advise with; that they shall never make them amends, with a thousand such crotchets, neither of any truth, nor import, save only that their distempered hearts are proud and loath to yield to God's way, through base ease and infidelity.  

Or through sinister ends. As credit and commodity.  Besides, many there are who although they do come and break through, yet have many base and sinister ends therein. Some having only a crafty meaning hereby to screw themselves into good esteem, and not to be counted of the common sort, also thinking it may breed some advantage thereby, either for borrowing sums of money or for gaining custom to their shops and trades, or for commending themselves to marriages, better husbands or wives than others, or such base ends. And when they are defeated hereof, than they fall off and bewray themselves. 
Discontent if fail.  Others do it, thinking withal to tell the Minister of their wants, that by this stirrup they may get into the saddle of their own ends, to have men's eyes cast upon them more publicly for relief and succour. Others yet more basely, do so gull their own consciences, that although they know themselves debauched and vile, 
To conceal themselves from the world.  yet if they can screw into a Preachers affections, they hope their sins may be better concealed; or if their consciences do accuse them, yet by drawing the Minister to give them some comfort (upon their subtle informations) they may the better bear down their fears, and smother their checks. 
To gull themselves with false comforts.  Others although they do complain honestly, and seek out for conscience sake, yet are so sullen, so froward, so difficult, so thwarthing, 
Sullenness and melancholy.  captious, and still unsatisfied, that they turn the benefit of the ordinance to be a snare to them; grow more deep into their objections, more stout and proud in the conceit of their own distempers, that none can satisfy them, grow to affect multitude of counsellors, and to think none sufficient to convince and advise them, and so make a work of forty days, a work of their whole lives; and if melancholy be deeply joined with their disease, they grow to affect their distempers, as if it commended them really, that they were so deeply troubled, and so make their afflicted lives a continual dropping of misery, except they can make their hell to seem a kind of heaven by custom, which is worse. These I give but as a taste of many more: This for men's dispositions.  
Now in the point of their several diseases, 
2. In respect of their diseases.  the case yet is more and more difficult. And that both in point of true discerning, or kindly healing of men's distempers. As we say in the art of a Physician, that the exact Theoric skill of judging diseases, and the Therapeuticke of applying medicines, may well take up two men's lives: So I may truly say here, that these two skills in a Divine, may take up two men's gifts to handle well.  
For the former, it is hard to discern of spiritual distempers wisely; 
1. Discerning them. Psal. 41.1. Because of their depth and closeness.  he is a blessed man that can do it. Some lie so deep and close, that the parties themselves cannot utter them, nor another easily perceive them. jobs friends sat three days and three nights, looking upon job silently, for they saw the grief was great and the disease intricate, both the outward and the spiritual; both were unusual, and the cause thereof was hard to find: And when they began to pitch upon it, all were deceived in it by an uncharitable judgement.  
Secondly, some lie in a perplexed confusion, that is, 
2. By confusion of causes bodily and spiritual.  there is an unhappy mixture of some bodily and some spiritual distemper in one, which it is hard to discern whether is the others cause or effect: Now till the one be severed from the other, and the soul see clearly what troubles it, look what is spoken, is as water spilt upon the ground. For what avails it to lay an outward plaster upon a soul sickness, or to give spiritual counsel to a worldly sorrow and a carnal malady? When the body is eased, than the soul still remains in her distemper, and never complains. There is many one, that being rid of shame, poverty, enemies, bad husband or wife never complain after. Again oftimes there is a true special disease, and yet through the distemper of the spirits by melancholy, 
3. unstableness, etc.  the soul is not capable of counsel, through unsettledness and fickleness, which till physic have removed, the soul cannot apprehend or retain counsel. Again, some are so weak and feeble minded, that they (through long custom in their griefs) cannot well tell how to begin or proceed in the mentioning of their estate. Others have confused legal terrors, so that all is not well with them, and yet they cannot directly say why? Perhaps they have been indirecty wrought upon by some afflictions upon them in their bodies, children, wife or name, and this hath pinched them so fare, that their consciences are touched, and give in some reason against them from their own guilt and sin, yet not in a kindly sort from the word convincing them, and kill corruption, or leaving them in case to hear of any remedy. Others are distempered in spirit, yet not from within, but without, the Devil mixing himself with their fancy and thoughts, and so causing a distemper in the frame of their souls, as by hideous temptations about the Godhead, the Scriptures, the Ordinances, the Providence of God, etc. And sometimes by heating the fancy, he disturbeth the will with base desires, and the sensual appetite with odious lusts; when yet the soul of itself, is no cause hereof in special.  
Some are troubled for their corrupt natures: Others for some peculiar corruptions or evils, inward or outward. Some are distempered about their Evangelicall disposition, either about the condition of faith, the truth of it, the measure of it, or the root whence it cometh; or else the work of faith itself, the long delay between the one and the other, the holding under of their spirit by fears, by the difficulty of believing, by the hiddenness of God's decree, by the freedom of the spirits working, by the fear of death, ere the promise be received; by casting the unlikelihood of ever believing, or of casting out some lust that dogs them or of final persevering. Others are troubled about the truth of grace, Others the measure, Others the recovery of it after their revolts. In such a multitude and variety of diseases had not he need to be one of a thousand, who should discern wisely the special case of a distempered spirit? Especially when perhaps the spirit itself cannot clearly judge of her own.  

The applying of remedies hard.  And secondly, when the malady is perceived; yet the application of the remedy and the beating in of resolution and satisfaction is not so easy. The cure of diabolical temptation is contrary to the cure of our own corruption: He that should urge a poor soul to attend the one, or to shake off the other suddenly, might destroy it. There are peculiar remedies according to the diseases; one salve and counsel cannot heal all sores: oftimes there is necessity of staying a man in an extremity, who yet may not be comforted. Again, the objections of an unsatisfied spirit, are not easily answered, although perhaps the remedy be known. Want of experience or of tenderness, or (as the case may be) of courage and boldness, or too much haste or delay in applying remedy, or want of some special apt Scriptures to terrify, or such promises or examples as might specially comfort are out of mind; and finally, the Lord is not present with every counsel, and so the cure waxes tedious, the patiented impatient, the counsellor weary and discouraged. So much for the Reasons. Now I come to the Uses.  

Uses.  And first, I would begin with one or two general ones; the one touching the dealing with natural distempers. The other touching the duty of inferiors, when they are called to treat with their betters. For Naaman's distemper (much what) was a carnal moodiness and rage: And the servants who encountered it, were inferiors, yet prospered in their attempt, because qualified for the purpose.  
In the first respect, let it be Instruction, 
1. Instruct. 1. Branch. Anger must be pacified with meekness. 1 Pet. 2.23. Prov. 26.5.  to all who have to deal with distempered passions, that they requite not evil with evil. Let the same mind be in us, which was in our Lord Jesus: of whom Saint Peter saith, When he was reviled he reviled not again, when he suffered, he threatened not, but committed himself to him that judgeth righteously: And the like hath been the practice of all God's Saints, except (in some cases we be compelled to answer a fool according to his foolishness, lest he increase in his pride and rage, and so grow to implacableness:) Thus Ipta handled those proud Ephramites, who would be answered with no reason, 
Judg. 12.4.  but shown that they came with proud and disdainful hearts to speak desperately in their wrath: 
An exception.  When he saw them more enraged with his equal answers, he fell to blows and cooled their courage with slaying two and forty thousand of them. And the truth is, none but dogged hearts and treacherous spirits will be incensed by softly speeches. For the Lord hath appointed it as a quencher of the cause of wrath; Pride and Self are the matter and cause of this distemper, and that which kills these, kills the effect. Mildness and love will shame pride and put it to confusion; and when an angry man sees his wrathful face and sparkling eyes in a quiet glass, he is astonished and afraid of himself; but if he see himself in another which is like himself he is enraged to try who shall shout furthest in the Devil's bow. None save a judas will be provoked with mildness: And therefore it is just, that such should be left to the fruit of their own hands, to reap as they sow: But usually it is otherwise; and so have the Saints practised: Not only such as have stood in fear of the angry (as it stood Abigail upon to please David with fair words and with kind presents, 
1 Sam. 25.  because she saw him armed to make havoke) but even such as had power to revenge themselves. Thus Gedeon, when he could have served those Ephramites as Ipta after did, yet he chose rather to appease them by fair speech. Alas saith he! 
Judg. 8.3.  you shall not need to grudge me this victory; for what is my strength and prowess to yours? And who knows not Ephraim to be chief of the ten tribes? Or what is the whole vintage of Abiezer, to the after gatherings of Ephraim? Oh this pleased them well! and so their fierceness abated.  
So David when he had the advantage of Saul twice, 
1 Sam. 24.4.  both when he was asleep and took away the pot of water from him and his spear; another time when he cut off the lap of his garment and came after him, saying, I could have slain thee this day, and instead of cutting thy lap, cut thy throat, but thy life was precious to me. This for the time shaked his fury and wildfire; and although it could not wholly quench it, yet his end was most desperate, as commonly theirs is, whose rage a calm answer and mild usage will not qualify.  
So jaacob in his return from Laban, foreseeing Esau his old grudge, 
Gen. 33.13.  sets himself in an exquisite manner to appease him; first, by gifts, then by great titles and humble carriage, whereby he turned off that rage which else might have brake out, if he had opposed him by violence. Oh! such Abigails, david's, gideon's and jaacobs' are much wanting and almost out of the world! 
1 Sam. 25.18.  Now men have justled out Divinity, and made a mock of it by their brave stomaches, maintaining that a man shall be so much reputed amongst others, as he reputes himself and stands upon his terms; and he that puts up one wrong or reproach provokes two: And it is true, if we be such indeed as stand to our own and the world's judgement and bar, appealing from Christ's; we may take our course, go on without let, till shame and repentance, and perhaps meeting with our matches do compel us: But if Christ's voice will prevail, and we will stand to his tribunal, he hath told us plainly, such cowards and white-livers we must be, (and yet Christianity makes us rather as bold as Lions in a just defence) if we will be his, read Matth. 44.5. You heard them say of old (mark, revenge is the old Religion, though in a new cut) Thou shalt love thy friend and hate thine enemy, eye for eye, tooth for tooth, wrath for rage: But I say unto you (mark the voice of the new Gospel of peace) love your enemies, do for them that spite you, and speak evil of you and hate you: Turn the other cheek to him that smites you on the one cheek. That thus you may be children of your father in heaven, who lets his rain and sun fall upon the ground of the bad, as well as the good. And this is the same with that of Paul, Rom. 12. If thine enemy hunger, thirst or be naked, give him meat, drink and clothing, 
Rom. 12.  thus heaping hot coals upon his head, recompensing evil with good.  
And lest ye should think there is one Divinity for plain folk, and another for Courtiers, Gentlemen and brave sparks of hot and noble blood; look (I pray) upon Elisha's Divinity which he brought to jeroboam Court; 
2 King. 6.21.  when he had brought the Aramites blindefold to Samaria, he asks them, My father shall I smite them? But the Prophet answers, No, smite them whom thou takest in the war, kill not in cool blood, set bread and meat rather before them and feast them, and so send them home to their Master, and so he did, and the bands of Aram came no more that year. It was good policy and Religion too. And no doubt but many of our braving and lofty stomaches, when they have met with the affronts of them whom they have provoked (as commonly boasters always go by the worse) than they wish they had been wiser and held in their stomach ill afterward: But I doubt many of our challengers and duellers, if they were put upon the enemy in a pitched battle, and in God's way, would prove like those sparks spoken of in Judg. 9 I mean Gaall and his brethren, who asked, who is Abimelec? But when they saw him, their hearts fainted, and they were beaten down.  
To conclude, let this general Instruction (brethren) reach to all states, persons, occasions: Let the word dwell in us plentifully in all wisdom to guide us in our course. The word is, answer not a fool in his folly, lest thou be like him. The patiented man is better than he who is hasty in his spirit and in his matters. He that overcomes himself, is better than he that overcomes a City. 
Ecles. 7.8. Rom. 12.19.  Be slow to speak, and slow to wrath. Here be the rules. If the former examples of Saints persuade not thereto, let the practice of these heathen servants, shame and upbraid us: You husbands and wives, remember Satan is always at your elbow, if he can dstemper you, quickly will the whole house be distempered and out of frame, and your examples will fret like a canker.  
Do therefore as wise Abigail did to drunken Nabal, (for drunkenness and rage are both madness) she gave way to him while he was in his cups and in his jollity of feasting, but next day when wine was out, and wit in, she told him of his base distemper, and then he was tame. So do not take your husbands or wife's weapon out of their hand suddenly to wound him or her. If one rage, let the other pray and be innocent, perhaps the Lord will do thee good for their wrath. Consider each other, the party in cool blood, consider of the other party, as of a man in drink, prevented by his passion that masters him: Do not now add oil to the flame, and drunkenness to thirst: But remember, now God tries me! These words are as stinging as fiery darts, this tongue is set on fire by hell, but now doth the Lord vex every vein in my heart to see what mettle I am made of: If now I listen to my lust and outshoot the Devil, I may set a mark upon myself and be ashamed: but if I can possess my soul with patience now, and keep my fort strong, I shall show myself a man, or woman stronger than a conqueror. 
Luke 21.11.  I will deny myself therefore and take away anger from mine eyes, 
Ecles. 11.10.  and distemper from my heart: I will seasonably give over strife lest it become as a fire broken out, or as the bars of a Palace. Better so, then let your shames break out to others, and so be feign to put your quarrels to arbitration, and then yourselves shall be the first that repent it. The like I say to you all, brethren, in your worldly deal and controversies, or in those tetches which you take each at other. Break not out to open words of defiance (upon mere conceits) but weigh the reports, perhaps they come from tale-bearers, examine your grounds, and although you find truth in them, yet see what construction they will bear; 
Jam. 4 4.  consider that the spirit that is in us lusts after envy: If these reports will not bear a good censure, yet cool your hearts first, then debate the quarrels in cool blood before witnesses, if the fault be proved, let it be sufficient that he is convinced; but let not words, blows and suits follow, as if you were heathens! Oh saith one! Shall I endure such a base fellow to overcrow me? No, he shall well know I am a better man than himself ere I have done with him: Oh earth, earth, earth, hear the word of the Lord! Abate thy heart, abase thine heart, and do as he did, 
Humphrey Mummouth.  who meeting his enemy who had sought his life when he could have crushed him, entreated him to be friends and broke his heart! do thou so and prosper.  
Touching the second point of inferiors attempting superiors, 
2. Branch. Instruction. Inferiors dealing with superiors, must wisely observe wh●t their persons will bear.  let this caution be observed from Naaman's servants, that we wisely observe what our persons will well bear and admit. Inferior men's sway and stroke will go but a little way with superiors. The meanness of the one and the prejudice of the other will be bars. Yet so it may fall out that necessity may put some calling upon an inferior, as when there be no superiors or equals present, when silence would embolden the offender much, when the glory of God lies at the stake unavoidably, and especially when the grace of the reprovers wisdom may be like to over-match both his own meanness and the others stoutness. Otherwise there had need be great caution lest inferiors rather run themselves into the suspicion of sauciness, receive great affronts and discouragements, (if not wrongs) from the reproved, lest also the offender be more hardened in his sin, 
A caution.  and the ordinance with the fruit of it be dishonoured and unprofitable. But (to return) if God do intimate to the spirit of any wise inferiors that they ought to reprove, then let them suspect their own persons, and beware that they make no open contestation, but be content with privacy, where no affront may be given before witnesses, especially let it be carried with great aloofenesse, and rather with insinuation of an error, then taxing openly, exhorting rather to a contrary duty, then reproving the fault downright: 
1 Tim. 5.1.  Rebuke not an Elder, (not only a Minister, but a superior in any eminency) but exhort him as a father. Otherwise if God afford not discretion and opportunity, better is a warranted silence, and commending the cause to God with some item of a grieved heart, than a rash venturing and rushing beyond our bounds. But to be sure, let all lenity be used, all possible acknowledging of their places, years, worth and worship, give them all their due, both titles and praises to the uttermost, that it may appear, the reprover is so far from presumption, that were it for the mere regard of the offender's soul, the glory of God and the discharge of conscience with peace, the reprover would much rather have chosen silence, then to attempt reproof, and so leave the issue to God. So much for this second.  

Uses of the special fact of 〈◊〉 servants.  I come now to the Uses, arising in special from this example of the servants wise and loving carriage towards their Master's spiritual distemper. And first, if it be so difficult a work to ease a distressed spirit: Let Use 1 all such as have obtained this mercy from the Lord, know, that they have met with no common mercy. 
Instruction.  It is a peculiar favour to enable the Minister to speak a word in season to a wearied soul: But how much more for the soul to find the word, and to feel it to be so? Instruction to the heavy hearted, 
Proverb.  is not as the gift in the hand, which Solomon tells us, prospers whithersoever it goes, and carries a commanding power with it. 
Esay 57 The settling of a distressed heart by counsel, is a mercy highly to be prised.  No: To speak to the heart is God's work, whosoever be the instrument; and none can create the fruit of the lips, save only he that first created and form the body of the earth, and breathed into it the breath of life. We Ministers may speak to the ear, discern and advise, urge, answer doubts and convince, but the spirit of grace which anointed the Lord Jesus to be the Prophet of his Church, can carry those words into the soul, and cast them there as seed, and give them a body and being; altering ignorance, doubting, fears, deadness, bondage, insensibleness, infidelity, heaviness, into light, resolution, hope, life, liberty, feeling faith and comfort. He that said, lift up thy voice as a trumpet and convince my people of their sins: and again, Comfort ye my people, comfort them at the heart; means not, that we should pierce into and reach the heart (for we cannot get to it) but that we be the messengers of peace and glad tidings: God only must by his Spirit convince, Joh. 16.9. and he only can carry consolation through those manifold turn and crooked wind of the soul, even home and close to the heart roots. He only can say, My doctrine shall drop as dew, 
Deut. 32 1.  and as the small rain wetting at the root. Therefore whosoever thou art, here in this audience whom ever the Lord hath caused to break through the host of discouragements, and to consult with the Minister, sincerely aiming at the true ends of counsel, and hath also met with thy special disease, spoken to thy heart so, that it hath gotten a real bottom out of the word and promise, for the sole of her foot to rest upon against fear and doubting: Oh! learn to prize such a favour above all treasures.  
Elisha was sent but to one leper, as many as there were in Israel; and did not he esteem that privilege? Let the 15.16. and 17. verses witness for him: So the Minister of God goes to hundreds of sick and afflicted ones: But perhaps he is sent in the spirit of counsel and sealing up of peace through pardon to a very few: It is their portion to whom it pertains; those must partake it who can receive it, and only such can be thankful. What is the cause why we comfort so many through the seven year, of whom perhaps we hear no more again ever after? Our feet are not beautiful to the most of them; they never embraced the power of truth, they despised the counsel of God for their salvation, and the consolations of God seemed small things unto them: They have got that they came for, a kind of stopping of their outcries of conscience, their wounds are kept sweet and do not rankle (as they think) they can now follow their business, and go about the world at their pleasure, pleasing themselves with that the Minister hath said unto them: And that no man shall pull from them, for it pleases them well to hear themselves to be under the condition of grace, that faith belongs to them, that the least desire of faith is faith: But alas! They are comforted all at once, their comfort grows not as their doubts grow, they are not unsatisfied in seeking it, they are not afraid to deceive the Minister about their condition, and so deceive themselves: But a dead comfort they are content withal, and if any call it into question, they stop his mouth with this, the Minister of God comforted me with such and such texts. But oh thou beast! It appears since by thy base and common course that the Minister of God was deceived in thee, thy glozing and semblance of sorrow, thy self-loving complaints, and desires, and thirstings, deceived him, and thyself also. Were that Minister to confer again with thee, upon due knowledge of thee, he would profess thou deceivedst him and thine own soul much more; for he never comforted thee otherwise then upon such conditions as thou never hadst: But I digress too much.  
In all these respects I say, 
Conclusion.  who ever thou art who canst unfeignedly speak it, that God by the Minister hath met with thy sin, humbled thee for it, let in some glimpse of mercy to stay thee for a time; not suffered thee to rest there while thou couldst see how that light increased as the day, and how it bred in thee such affections, as brought thee to settle upon the free and eternal satisfaction of Christ for pardon and peace: I say, in what poor measure soever these have been wrought, yet thou hast felt scales to fall from thine eyes, deadness from thy heart and grace to enter by degrees, till thou sawest cause to rest in some sort upon the naked love of the promiser: Thou hast infinite cause to bless God all days of thy life. I will not now bid thee beware of forgetting the Minister of God, and passing him by as a stranger (as hypocrites do) for thou shalt prize him above the parents of thy flesh; do otherwise if thou canst, 
Gal. 2.  he shall be so dear to thee, that thou shalt pull out thine eyes to do him good, yea esteem him as one of a thousand; and there shall be a perpetual ascent of praises to God from thine altar, it shall smoke continually; and although thine edge may blunt, yet thy metal of admiration and thanks shall abide for ever. Consider ten miscarry to one that prospers by counsel; they return to their old sloth, ease and distempers, they relapse to their worldliness, self love, and lie under a clod; If then thou hast beheld the wisdom, and savoured the good of the ordinance, try thyself throughly, as touching the fruit it hath wrought in thee, take not glass for gold, and pebbles for pearls, be sure the Lord have thee in a cord surely bound to him, for playing the starter and time server (as most do) and I say, give over the Lord if thou canst; But surely while these coals are in thy bosom thou shalt be burnt, and as long as thou hast this treasure about thee, thou canst not, wilt not choose but be exceedingly thankful and cheerful. So much for this.  
Use 2 Secondly, let it be a special caveat to God's Ministers, is it so choice a piece of work, 
Admonition. 1. Branch. M nisters must not count this a sl●ght work. 2 Cor. 1. Esay 50.4.  to speak a word in season to a heavy heart? Do not imagine the art of that to be so easy (as most Ministers do) the work whereof is so difficult, and the fruit whereof is so precious! Think it not a small thing to be a Minister of reconciliation. Paul saith, God hath made him meet for it, he had comforted him, that by his consolation he might comfort others. A tongue of the learned is no easy matter to come by. 
M.R.G.  Once an holy man in this Church, after long labours in the Ministry (though contrary to some men's judgement) thought it meet to leave his charge, to betake himself to the work of speaking a word to the weary; as seeing it to be a full work, & great use of it, & finding himself fitted. I would not advise any to do so, (whom God holds in) but I would have none (of what parts soever) to think this an easy gift; such an one as will flow from the mere habit of his understanding, studies of Divinity, or pains in preaching alone: Discerning of leprosy was a peculiar skill of the high Priest. 
Read Levit. from the 12. to the 15.  So this is a special gift by itself, obtained by study of thine own heart, acquaintance with the infinite wind and subtleties of it, by much selfe-deniall, much strife in applying the promise: Also much experience is required to judge aright of the states of the distressed, much reading and through acquaintance with the Scriptures, much meditation and conference, much prayer both ordinary and extraordinary must prevail with God for it; 
Helps to enable a Minister to it.  yea commonly it is the gift of such as have been much buffeted with temptations, humbled and tozed under Satan and their own corruptions; such as have wrestled much with the Lord for a blessing, and halted upon it, that they might not be puffed up, but learn to be willingly under infirmity. I say, it is the gift, for the most part, of such as have laboured to destroy their sense and reason in and by faith and the promise, holding the realness of it from the truth of the promiser, whatsoever flesh say to the contrary.  
Yea it requires great love, a meek and tender heart, burning with the weak, to be all in all for God's ends, losing our own in his, and cleaving to the work for God's cause unweariedly, against discouragements whatsoever. I exclude no other learning, arts, tongues, for a Divine, but for this part of Ministry, I say, there is another course to be taken for it. Alas! who should wonder that there should be few counsellors (under the Lord Jesus whose office it is, Esay 8.) of distressed ones? Nay, that in stead of comforters, there should be so many discouragers and miserable comforters? Alas! there are few that taste the method which I have spoken of. If it were but this one thing alone, it might easily resolve us of this wonder, even to think how few there be who discern aright of soul diseases, or the estate of the poor, as the Psalmist speaks! How easy is it to be cheated by the cunning tricks of base hypocrites, who come only to serve their own turns? How had blind Ahija been deceived by jeroboams wife, but for God? 
1 King 4.4.5.  I profess of late there came to myself a drunken companion for comfort! and if God had not specially armed me beforehand, and discovered his spirit, I might have been deceived in him, and when he was gone, he reported me to be uncharitable! But all that knew him, knew that he slandered me! Who is sufficient for these things? If God keep the state of a poor soul from us (as Elisha said of the Shunamites dead child) how shall we speak to the purpose but patter? 
2 King. 4.27.  How many worthy and wise ones have been mistaken? (for I speak not of such as will thrust themselves upon the work, when they want all manner of meetness, and so will go through stitch and say somewhat, though to the banning and perverting of the parties, rather than the settling and comforting) How hard is it often to judge of sorrow, whether it be worldly or godly? Have not both as deep pangs one as other? And although it be spiritual, yet how hard to discern sorrow coming from the terrors of the conscience, or arising from the hope of the Gospel? How easy is it, out of a present mercifulness of heart to one in trouble, to go rashly to work, and to apply plasters to a freshly bleeding wound?  
How many loaden wretches with the guilt of their daily revolts and lewdness, come roaring to a Minister for ease, merely from an horror of heart, no way desirous to be broken off from their course in evil, but only from the hell of their conscience, which if they were rid of, they would return to their vomit worse than ever? Who would think bleeding at the arm, would staunch bleeding at the nose? That is, that it were a medicine for such a one to be drawn into more true horror by the word, for sin as it is sin: And yet no other remedy will ease such a one: Who is able to discern diabolical injections (which may be perceived by the unnaturalness, hideousness, dogging and pertinacy of them, and the like,) from evils of our own wilfully committed and polluting the soul? For why? Both may seem to cleave to the soul, the one as fast as the other. And so I might be endless. I spoke of a great many of these difficulties in the third Reason. Is it then an easy thing to speak a word in due season to one that is weary? No doubtless.  
I conclude therefore, let it be a caveat to all God's Ministers whom this work concerns, as not to put it off, (being one of the main pieces of our calling) so neither to rush upon it suddenly and without due preparation: use those directions before named, and join this last, to seek of God a wise discerning spirit, (for that gift is not wholly absent from the Church) to put a difference between things that differ: Which means being used, and love setting all on work as the chief mover, it shall not be difficult to do that in time and years, which perhaps at first seemed hard. God will bless experience, and make this yoke (for so it is to the flesh) easy, and this burden light. I would have come to the other branch of the caveat to the people. But time cuts me off: muse the while of these, and we shall proceed to the rest the next time, if God will. Let us pray etc.  
The end of the Eleventh Lecture.   

THE TWELFTH LECTURE Still continued upon this thirteenth VERSE, etc.  VERSE XIII. 
And his servants came near, and said unto him, Father, if the Prophet had bid thee do some great thing, wouldst thou not have done it? How much more then, when he saith unto thee, Wash and be clean?  
VERSE 14. Then Naaman went down and dipped himself seven times in Iorden, according to the word of the man of God, etc.  
I Can not (brethren) the last Lecture, finish the point of the Religious service done by these servants to their Master; wherein I observed the qualification of their persons with love and lenity, to advise him for his good. I have opened the doctrine already at large, and made some general Uses, and some in special. The last was Admonition to the Ministers, with the which I have done. The next followeth now, as God shall guide us: Concerning both Ministers and people, and that is exhortation: Therefore (brethren) if the work of speaking to the weary soul be so difficult: First, let me speak to you that are to be comforted, and to receive instruction by the Minister of God. 
The people must beware lest they turn away from counsel of their Ministers.  And the thing to which I exhort you in general is, that both you beware lest fear or sinful shame hold you off from counsel, and then that ye fitly apply yourselves to the advice of the Minister of God, not to hinder, but to further the work of your own souls. If a man that hath a bone out of joint could help the arm of the Surgeon (who wants strength) to thrust it in again; how gladly would he assist him in so hard a work, rather than by his wilfulness abide long in his pain? The misery of a soul out of joint, and of a conscience wounded, fare exceeds all bodily pain, and all the skill of a bodily cure: How then should we frame and accommodate ourselves as by prayer, so by all other means, to the skill of such as God hath given us to be spiritual fathers, and to be restorers of us being out of joint?  
First, therefore (brethren) let me advise you ere you go to any counsellor, 
Gal. 6.1.  go to God to plant and set your hearts aright to receive counsel. It is said, in Zachar. 5.4. that the lamps which were to be replenished with the oil dropping from the olive branches by God's providence, were situated so aptly under the dropping bows, that none of the oil dropped beside, but all fell upon the lamps underneath & fed their lights. So would the Lord have all who go for advice to his Interpreters; he would have them carry hearts well planted, wise and tractable to receive what is put into them.  
Perhaps some may wonder at that I say, considering how hard it is for a sad and distempered spirit to come with moulds ready to receive the molten mettle of God's promises to be fashioned and form thereby: But my meaning is, that whatsoever their distemper be, they would strive by all means for such a calm, equal and teachable spirit, as may be subject to counsel when it is afforded them out of the word; otherwise they resist the ends of the ordinance. For why hath the Lord appointed the gift of counsel save to settle and establish the weak? The Minister (I doubt not) being wise, may both supply the office of liquor and vessel also, counsel I mean, and an heart to receive it, if God fit him for it. But the work will be the sooner at an end, if all such corruption as wilfully cleaves to the distressed spirit be first removed.  

1. Counsel.  Therefore first, let all such go to God by prayer and acquaint themselves with him, and him with their wants, beseeching him who is the eternal counsellor, to order their unquiet and unsettled spirits, to separate all carnal and worldly distempers, passions, ends and respects from them; to show them how to pick out an end out of the ravelled skein, and clearly to discover the malady unto them: To take away all such mistakes and errors from them, as might cause them to misconceive their estate and to think it other, better or worse than it is, and to separate the precious from the vile, that is, the work of his own convincing spirit, from the work of their own rebellious nature, their discontent, their sullenness, melancholy, fears and other extremities that cleave unto them: Also that he would show them what he hath done for them already, that they may not provoke him by unthankfulness, and what is yet to be done, and at what especial knots and objections they stick, what their chief bars and lets are which most hold them down; and if they cannot feel themselves rid of these confusions of spirit, yet that the Lord would take away that wilfulness of stomach, that crossness, that waywardness, which makes their disease so rankle in them, and send them to seek advice, with a mind desirous to subject itself to God and to his ordinance, and to mourn when it cannot, being held in the chains of it own horrors or rebellion.  
And secondly, let them commend the enterprise in hand to God for success; that the Lord would be pleased to dispose of the understanding of him that is to advise them, that he may be as from God unto them like Elihu; that he may discern of their complaints, rectify their errors, meet with their corruption, show them their state and wants, and comfort them at the heart as God allows them: That if they cannot at the first find stay and support, yet (if they see but a little light at a crevice) they may be glad of a little and not be dismayed; that they may seek still after counsel, till the work by degrees be perfected: that they may not lay stumbling blocks in their own way to fall by; but hold the measure of light (so fare as they are come) waiting till God reveal the rest, and not defiling their consciences the while, 
Phil. 3.15.  and so make the work new to begin.  
Thirdly, that the Minister of God may be wise as an Angel of God, as well to find out apt and meet Scriptures to encounter the soul, (as the need thereof requireth) either threats, or promises, or other sentences; and when they see that these are urged not by the authority of a man, but of God, (whom they only must look at in this case and not man) that than their base hearts may no further kick, cavil and gainsay, and so put the Minister of God to a double toil, not only to conflict with their real distress, but also with their wilful and accidental sullenness, pride and rebellion.  
Fourthly, let them crave of God a wise utterance of their estate to the Minister of God or at least an inkling thereof, that it may not be mistaken; for a crooked rule being put into a man's hand, will force him to make a wrong line, though his skill be good enough to draw a right one.  
Fifthly, choose thee out a faithful interpreter, one of a thousand, for love, lenity, skill, patience, long suffering, bowels of compassion and experience: For such a mercury is not made of every block; thou mayst else light on miserable comforters.  
Sixtly, above all other things, let such persons beware of any base motive or principle, leading them to ask advice; let them not affect any sinister respects, nor aim at any base ends; to be noted for zeal, to think themselves safe, because they have taken counsel, to choke and smother the accusations of conscience, to make them bolder in sin, to pretend and allege the counsel and comfort of such a Minister, to harden themselves against any just reproofs which after may be urged upon them, and the like base ends, whereof the bouget of man's vile heart is fraught and full, especially in this formal crafty age, wherein every one will be Religious, and Satan transformeth himself into an Angel of light. For by this means that unclean spirit will return with seven worse than himself and defile more dangerously: But let thy aims in this work be honest, simple and sincere, to go forward with God according to thy light cheerfully and humbly, and so look to prosper.  
Secondly, for the Minister of God; let him be exhorted also, first, 
2. Branch to Ministers. 3. Things. Abhor error and prejudice. 1. Error.  to cast out all bad principles perverting the spirit of counsel, and crossing the gift of restoring the weak. And these are first, a prejudicated sour heart inclined to sinister thoughts of the afflicted; conceiving them according to carnal reason, and not discerning the work of God's spirit in such. This is no common grace to have a clear spirit this way. For the spirit that is in us lusts after envy. We are all a kin to old Eli, who seeing poor Hanna sitting sad, with her lips moving and no voice, thought her drunk: But when he perceived her to be a woman of a troubled spirit, 
1 Sam. 1.13.14.  pouring out her soul from a full heart to the Lord, and understanding the cause, he became a Prophet of God unto her, for her satisfaction and comfort. 
2. Error. 3. Error.  Beware therefore of a base heart of prejudice, error, misprision, rashness. (And yet take heed also that love and pity, make us not too hasty in comfort.) Also ease, unmercifulness, unbeteamingnesse, sullenness, uncharitableness, weariness, and loathness to be enlarged in our bowels, as the Lord allows us, of which disease jonah was sick. 
4. Error.  Also waspishness, suddenness and hastiness; whereby as Physicians cutting off their patients in their complaints they are impatient to hear, and so discourage them. I confess that the talkatives and vanity of many weak ones in their complaints, (who in stead of inclining their ear and hearing, that their souls might live are swifter to jangle, & to neglect that which which is spoken, then to mark) and have never done with idle repetitions, may sometimes cause a wise counsellor to chide and reprove them justly, yet with tenderness and meekness. And the like I may say of those endless answers which many make, when they are demanded how counsel hath prevailed, and they rather bewray themselves worse and worse, then better and better; for though it be not in our power to settle the spirit sooner than the Lord please, yet it behoves not any distressed soul so to nourish themselves in their lowering and distempers, as to dismay the Minister; but rather by wise concealment or desire of new satisfaction to draw his heart to pray for them more earnestly, and wait more patiently till the spirit shall blow peace upon them.  

The second duty. Practice.  This preparation being made, the next exhortation is, that the Minister of God do first meekly, & then wisely, speak to the heart of the afflicted. For the first of these, it is a duty much pressed and exemplified in Scripture: I say a merciful and loving heart of fellow feeling and tenderness to the heavy: For hereby the Minister of God conveieth the heart of the Lord Jesus into the soul of the afflicted; of whom it is said, He had learned compassion towards them by his own sufferings, 
Heb. 2.18.  that so he might pity and secure those who are tempted: And surely wonderful use there is of this grace. For alas! in these troubles many a poor soul (though not wilful, yet) is not her own because it is overpowred with the violence, hideousness, and irksome of temptations without, fears and unsustained horrors within, so that for the time, it hath no power of fastening upon counsel be it never so strong, nay the stronger it is, the harder to enter. It must be time and staunching the blood and waiting by degrees, putting in here a drop, a line, a little and there a little into the soul, which must win such an one to some hope by degrees. Some texts observe for this. Elihu seeing jobs state sore snarled by his prejudicated friends and by the self-love of his own heart, & that it was hard to reduce all to a mediocrity, applies himself in the spirit of singular modesty and meekness to be a mediator between them: 
Job 32.  Behold, saith he, I will not deal harshly in misjudging thee, but be unto thee as thine own soul, this was the next way to redress his sorrows. So Paul to the Galathians, when he had sharply reproved them, yet seeing many of their weak minds entangled, tells them, My little children of whom I travel again, till Jesus Christ be form in you: They had fallen into the hands of false teachers, who had made their state more dangerous: 
Gal. 4.19.  And what doth he? Meekly and lovingly he bestows the pains to travel again of them: 
Simil.  A woman hath enough of breeding her fruit once and bearing it once; but we should count her a very tender mother which should bear the pain twice, and fellow-feele the infants strive and wrestlings the second time, rather than want her child. So Paul here is content to bear the pain twice of travelling for these Galathians, (he means not a second birth, but a second travel to reduce them home to Christ from their errors) and to sympathise them so far for their good, till they felt Christ again revived in themselves, after a former miscarriage and false conception.  
So in Gal. 6.1. The Apostle again, doth require those Galathians which were strong, to restore in the spirit of meekness such as were fallen, the word is set in joint: Be meek and work in the bone with much oil, that so it may return again into the socket with less pain. And Ezekiel tells us, 
Ezek. 34.16.  that this is one peculiar property of a true shepherd, that he seek up the lost, and suffer not the bitten or broken to perish, but carry it home upon his shoulder, tender it, dress it, and bind it up again. These and the like places show, with what spirit the Lord wishes such to go to work, & even so be it with us in God's fear, limp with the halting, lisp with the stuttering, sit still and be silent a while, till deep affliction can speak out, help forth the words of the distressed which stick in the passage, be tender, and pitiful, till God draw the heart by these cords of a man; 
Hosea 11.4.13.2.  and be as the Master of the cattles who taketh off the yoke and layeth meat unto them, yea as the Lord Jesus, who would not break the bruised reed, 
Matth. 12.  nor quench the smoking flax, till judgement broke forth into victory. Iron and steel come not to an edge without much oil.  
Thirdly, 
3. Branch.  apply counsel and remedies with all wisdom and seasonableness, speak a word in due season. Now here the main work lieth. But some may ask and say, how should I perform this duty? I answer, The variety and difference of estates, admit no rules in general; only to satisfy the desirous, I will instance in a few kinds and show what remedies most fitly agree with them.  
Observe wisely and discern the estate of the afflicted, 
Rules for this.  and that will be a great help to tell a qualified counsellor how to judge both of the malady and medicine. For as it is in bodily diseases, each one hath his several symptoms which are not easily concealed: So it is here. A wise man will discover the sore by the behaviour of the party, both for the kind, the measure, the continuance of it, and accordingly apply himself.  
First then let it be one caveat, 
1. Discern and separate mixed sorrow from ●●●gle.  that we observe whether the dolour be single and simple, or mixed and compounded: If it be simple, the trouble is the less: But if mixed, that is partly temporal, and that first and chief, partly spiritual: The way is, first, to separate the one from the other, and not to multiply spiritual comforts to such a one, for his disease admits none, because the root is carnal: And although it have ceased also in part upon conscience yet at the second hand: Here then, labour to lessen and diminish carnal and worldly grief, if it can by any means be removed, as if it be a cross upon the name, body or state, see if that can be effected, and then you shall see if there continue any sorrow, if it do not, it was merely carnal, and no spiritual in it; if that cannot be removed, then labour to divert the heart from the outward to the spiritual; and that thus: First, showing that this without the other is fruitless: That the soul may be as miserable without it as with it: That love or hatred stands not in it: That it may easily deceive a man about his sorrow: That God either sends it as a needle to draw the thread of godly sorrow after it, by the stirring of the spirit, or else to leave the soul worse, and that if it vanish as it came, it will be so: That the nature of it is deadly, for worldly sorrow causeth death. If these motives scatter the carnal sorrow; and the spiritual remain, than it is from God: And then the counsel is, strive not to remove it at first, but to ground it well upon the word, that it may seize kindly, and so deal with it accordingly, as in the rules following.  

2. Rule. Discern diabolical temptations from inward.  The next is, discern diabolical injections and temptations from the troubles arising from ourselves. Here the counsel is, strive by all means to resolve the party that the Devil shall pay for his own sin; Suggestions terrifying the spirit from Satan's malice, are none of ours: Judge them by the disproportion to the souls disposition, their unwelcomenes, their irksomeness, desperateness and tenaciousness. And if a poor soul can truly say, they are none of hers, although she cannot be rid of the insulting of this god of flies, yet by prayer for riddance, constant detesting to have fellowship and consent with them, (whether thoughts against God, his word, the Ministry, Heaven, Hell, Providence, Religion or lusts and vile affections,) the Lord will weaken them, and not suffer thee to be held under temptation: And to say truth, violent, external causes last not long: The greatest danger is, lest the heart being rid of them, wax wanton and secure, and be not humbled for that corruption, whence these have their welcome and fiery fierceness.  

3. Rule. Observe the measure of the trouble.  The third rule is, observe wisely of what measure the trouble and affliction is: If it be moderate, then proceed accordingly: But if it be excessive, so that extremities may be feared, secure the fainting heart with some hope, even at the first, though perhaps the condition of it may be fare from applying a promise: Yet because the horror or trouble may threaten despair or violence: Show such a one that the Lord delights in no such thing, but in mercy to the oppressed; and when the heart is eased, then return to such a method of counsel by degrees as their estate needeth. Necessity as we say hath no law: Much may be done to avert a present danger, which else might stay longer. The jailor was to be stayed for fear of self-murder.  

4. Rule. Whether terror come from sin or fear of punishment.  Fourthly, discern wisely of terrors of conscience, whether from sin as sin, or as a mischief which cloggeth and loadeth the heart excessively. Many a wretch (and these days are full of such) will roar and cry out of himself, the horribleness of his sins, their returns upon him after intermission, not from any true abhorring of the evil of them, but because God dog's his cursed heart, (delighting in those evils) with shrewd terrors, which although they are two extremities, I mean great swinge and sweetness in sin, and great horrors for sin; yet nothing hinders why both may not be at once, and yet the mediocrity fare off. In such a case, to believe such a wretch for his outcries and horrors when it is manifest, he doth but seek for hope, and sodering, and possibility of pardon that he may return to his vomit the more boldly, were to add oil to the flame. The mark of such is this, their object is that which presently pinches them; you shall hear little or no aim at Christ and his sweetness, for they regard it not: The counsel is, to hold them hard to the law, that their souls may be under bondage of sin as sin, and not only under present accusation. If this prevail not, they will rush themselves quickly out of their horrors into profaneness more and more. And had not comfort been well bestowed upon such as need none?  
Fifthly, though thou perceive the soul to be under bondage, 
5. Rule. Consider whether the frame of the heart under conviction, be tame or rebellious.  yet consider well of what frame the party is: If the heart be rebellious and that sin doth wax more sinful by that conviction; then (though it be a good sign for time to come) yet the Lord makes no haste to comfort such a one, till his rebellion be brought down; and then his heart will be doubly humbled both for guilt and rebellion also: It is meet that some should lie and wait under their legal abasings, because else, commonly they return to their old bias again, if they come not to see how out of measure sinful sin is in her nature. I observe it in this age of ours, that the law troubles few, except some violent crosses attend it, which argues that they will hardly hold humble when their troubles cease. Be not too hasty therefore.  
Sixtly, when thou seest it a season to speak a word to a poor soul, 
6. Rule. Observe due season.  defer it not: For there may be as great peril in delay, as in rash haste: And show thyself as careful and cordial in pressing of a promise earnestly and effectually to a soul in case to receive it, as thou wert backward in applying it till it was so: A loaden soul is under the condition of the promise; and therefore to delay such an one from it is to defraud it of her portion due to it, which is a worse sin than rashness, even as despair is worse than presumption. To this end, be conversant with the promises, and be able to apply variety of them not knowing which may prevail.  
If the affliction be an holding down of the soul from believing, 
7. Rule. Whether under the condition or no, what lets it, or if so, what hinders believing?  when as yet it is under the condition of the promise; search out what the special stop of the soul is, and accordingly apply remedies. For instance, if the soul be tossed too and fro between the condition and the performance, labour to settle the heart upon the condition first, proving it truly loaden, and hold it there, telling it that the Lord is willing that it hold that which it hath gotten, and then it shall be more easy to finish the other work. If the glass be shaken who shall see his own face rightly? So again, if the fear be that it hath not the conditions of the Gospel, or hath them not in such a measure as it ought; resolve such a one that the Lord having wrought a true loading in the soul, will also work the same to the sight of ease by the promise; which promise as it appears more and more real, both in the meriter and the offerer; so it must needs afford more hope, more desires, mournings and long after it: As for the measure of these, God snares no poor soul with them: Be it never so feeble and bruised, he will not break it. So again, if the trouble be, that it hath long waited and is weary; that the heart is exceeding hard, corruption very strong, others are got before us, we are afraid we be not elected with a hundred more, apply the remedy thereafter: And whereas the main stop is Self, and aiming at our own ends, and a dead heart to believe, let the counsel be thereafter: Subdue the base heart under mere mercy, enlarge the glory of the promiser, above the gain of the believe: Also be well exercised in the thorough opening and urging of a promise on God's part, by enlarging the length and depth, of the free, full and faithful heart of God, infinitely above that which a soul can long after. But if I should enter into particulars, I should be endless.  

8. Rule. What to do in revolts.  Eightly, if the trouble arise from revolts and breach of covenant after repentance, first, observe whether former experience of mercy have broken such an heart or no, if not, then endeavour to break it, and to raise up the soul from the present desertion wherein it seems destitute of that grace which formerly it enjoyed: Convince it, that the Lord hath never cut off nor cast out any branch which was ever planted in him: Also that by such desertions he labours to hold the heart at a deeper bay of humility, 
Read for this Jer. 3.1. and Hosea ult.  when once it comes to outgrow the confusion of fear and horror, which a guilty conscience hath snared it withal. And lastly, show it that there is no way for her to return to God again by repenting, till first upon humiliation for her revolt, she come to God in Christ by a promise, viz. to wit, that he bids backesliding Idolaters, and harlots divorced, to come bacl again, and he will marry himself to them, and acknowledge them for his own.  

9 Rule. In deadness of heart etc. Psal. 42.  If the distemper arise from the deadness of heart, strength of some prevailing corruption, decay of faith, ove, zeal, tenderness of heart; the party is to be encouraged by the examples of the Saints, whom the Lord hath raised up in the like eclipses & wanzing of spirit, and that by the recovering of the ground of comfort, viz. the free promise of God, who (although his people do withdraw from him by unbelief) yet doth not change as we change; but rather abides one without any shadow of change, and cannot deny himself, though we believe not; but rather will revive us again by his word, that we may live in his sight, and go in and out with him as in time past: especially if we can prove that our ebbings and decays do not proceed from wilful withdrawing ourselves.  
If trouble arise from particular fears or staggerings, which touch not a Christians freehold, 
10. Rule. Special fears etc.  but only his welfare and welbeeing, as namely from some straits whereinto he is fallen, or temptations of Satan, which he cannot answer, or melancholy, or the darkness of God's administration of his Church, suffering his cause and people to go to the walls, and his enemies to prosper, with sundry such like, which befall a man in the course of Christianity; the answer must lie according as the trouble lies: As that God is not tied to one course with his Church in outward things, his best servants have had greatest straits: That we must not so much look at the troubles we meetwith, as the promises which we have to support us: That the wicked have prolonged their malice and the righteous have perished in their innocency, and yet the while God hath been most righteous. And so much for a draught of these instances; according to which, others (which are innumerable) may be conceived. And therefore to finish the use, let the Minister of God wisely apply himself to this work, as knowing it to be most precious, necessary and honourable; unto the which not only is annexed special encouragement here, but also hereafter: Here a savoury report, and the loins of many poor soul's blessing God for us; herereafter blessedness itself and shining in glory, and that so much the more brightly, by how much we have converted many, as Daniel speaks: And as for the difficulty of it, the Lord is able to make it sweet and easy by custom and experience, to such as desire to be faithful. And so much for this second qualification of these servants, to wit, their mild and wise carriage to their Master in this his distempered condition.  
Now according to my former method, I proceed from the persons attempting, to the attempt itself. Wherein I considered in the servants a secret taxation of their Master, which I call so, because it lies only couched and conveied closely, (as became inferiors) in the manner of utterance, for it is an expostulatory question, intimating their dislike of the distemper which he was in, and that Self and carnal reason whereby he was carried against the Prophet: As if they had in plain terms said Master, this thy descanting against the Prophet, by thy cavils and carnal reason, is not comely for a man in thy case: If the Prophet had said some great thing, thou seemedst forward to obey, why then dost thou so cavil and contradict him in this his message?  
The point is, Self with carnal reason, 
Doctrine. Self and carnal reason are justly reprovable.  and such like scurf in rejecting the word are justly reprovable evils. Touching this point of carnal reason, I have said much of it already, here I repeat nothing: If the variety of the doctrine will add any other things worth observation, I will only insist thereupon, and that very shortly to shun tediousness. First, some proofs of Scripture, and then some reasons will be needful to strengthen the point.  
For texts first, 
Proofs. Num. 11.22.23.  when Moses objected against the Lord's power to send he murmuring Israelites meat in abundance, saying, this people is six hundred thousand foot men, and thou hast said, I will give them food a whole month; shall the flocks or the herds be slain to suffice them? Or shall all the fish of the sea be gathered together for them? What doth the Lord answer? Doth he put up this carnal speech? No: He cuts him up for it: Is the arm of the Lord, saith he, shortened? Thou shalt see whether my word shall come to pass or not? Another Scripture like it, 
Numb. 20.10.11.  is that where the people murmured for water not at Rephidim, Exod. 17. but at Kadesh; whereupon the Lord commanding Moses to satisfy them by smiting the rock: But they in an indignation at their baseness, outshot them in their own carnal reason, saying, come onye rebels, hath God nothing to do, save to give you water out of the rock? And he smote the rock twice, first doubtingly, what came of this? The Lord was extreme angry for this carnal opposing the word, and causing those rebels to distrust God double. Therefore (saith he) because ye believed me not, to sanctify me in the eyes of this congregation; therefore shall you not bring the children of Israel into the land which I have given them. Mark, here seemed to be a lesser sin, and a greater punishment: For (might Moses have said) Are not rebels to be children? Yes, in due season, but not then when the Lord was working a miracle among them: Therefore together with a check he encloses them with those rebels, both in the mark of their sin, calling the place Massa and Meriba for their cavilling with the people, as he called that of Rephidim by the like name for their murmuring against God: And as he told the rebels that all their carcases should fall in the wilderness, so he told them that they should die there too. A sad penalty, and real reproof of their carnality.  

John 6.42.  Another place is that of our Saviour, to those Jews who following him for the loaves, were by him persuaded to behold himself the true bread and manna and water of life: This seemed to their gross carnal sense senseless, and therefore they ask, how shall he give us his flesh to eat? Our Saviour answers, Murmur not within yourselves; you do not well, you are but carnal in thus speaking, for you can do no other than as you are; till my father teach you wisdom, it is not your reason can compass my matters, you were as good hold your tongues as patter about them: So when Martha, (who yet before had said that she knew Christ could do all things) yet seeing the stone to be rolled away, 
john 11.22.39.  where Lazarus her brother was laid, cries out, Lord by this time he stinketh, he hath been buried four days; but her carnality and contrariety so stancke in Christ's nostrils, that he is feign to check her, even before he did the miracle; Said not I unto thee, if thou wouldst believe, thou shouldest see the glory of God; as if he had said, why dost thou so cross me in this my attempt? Were it not just to deprive thee of the miracle, seeing thou preferrest thy sense before my power? So Peter, when he being bidden to come to Christ on the water, 
Matth. 14.35.  attempted to come, and by the way funke, (through carnal sense, which told him that the waters were not things to go upon, but the firm earth;) what saith our Saviour to him? Oh thou of little faith! Is it not all one for my power to support thee upon the waters as upon the dry land? Why didst thou stagger from my word? And many more might be heaped up to this purpose, all to convince, that although we might think it venial for weak flesh to cleave to her own carnal conceits, because God's matters exceed her much; yet God having once testified his pleasure by his word, looks that flesh lay hold upon her mouth, stoop to the Lord, and when it doth not, he may justly rebuke her. As Sarah for her laughing was checked, and Zachariah for his distrust, 
Luke 1.20.  was not only so, but stricken dumb for three quarters of a years space, and all to teach them to prefer the word before their own sense: So that even as Paul seeing Elymas to cross his Ministry, 
Act. 13.10.  and to harden Sergius Paulus in his infidelity, sets himself tooth and nail against him, and looked steadfastly upon him, saying, Oh! thou full of all subtlety and mischief, son of the Devil, wilt thou not cease perverting the ways of the Lord? Even so, the Lord seeing this sorceress of carnal reason standing at the elbow of the soul, to dissuade and hold it off from believing, doth with indignation cut her up and say, Oh thou full of all venom and poison, darest thou thus pervert the truth and faithfulness of the promise? And our Saviour did the like to Nicodemus caviling against the mystery of Regeneration and Baptism, what (saith he) Art thou a great Doctor in Israel, 
Joh. 3.5.  and yet such a dunce and idiot in the matters of God? What a shame, and (as it were) a box on the ear was this, for such a Rabbi? And although he seemed to deal somewhat more fairly with Thomas in his refractory stoutness of carnal reason, Except I see the print of the spear in his sides, and nails in his hands, I will not believe; yet we shall see he gave him a shrewd touch upon that merciful conviction: Be faithful (saith he) not incredulous: Blessed are they that see not and yet believe: 
Joh. 21.  I tell thee, it is small thank to thee to believe having seen. So much for proofs.  
Reasons of the point are many. First this, It is the chief mark of all Reason. 1 other in God's eye, and a duty of the greatest import, when the soul breaking through the misty air, and foggy clouds which do beset the clearesky, even as carnal reason overwhelmes the clear promise; shall pierce and behold the word in her brightness and true colours: Oh! how it speaks to the heart of God, to be trusted upon his bare word; when the soul makes a tush of carnal objections, and saith, the word is against it: Examples we have of this also in Scripture: See Numb. 14.5. where the ten spies bringing a verduict of sense (by the terror of Anakims, and chariots of iron) to their brethren, and dismaying their hearts from going to Canaan: Lo, those two worthies Caleb and joshua, cleaving to the word, made a tush at the other objections; If the Lord love us (say they) he will bring us into this land, as for these Giants, they shall be but meat for us: What are they to a word of an omnipotent God? What came of it? Surely the Lord took it so kindly, as he scarce knew how to express it; twice or thrice after he tells Moses, Caleb and joshua have honoured me before this people, and borne down their wretched partners: Therefore of all the rest (who shall leave their bones in the wilderness) these two shall inherit this good land. So David, when all the body of the people were scared and ran from the Philistin, only cried, why? Who is this uncircumcised Philistin? what make ye of him? I make but a dead dog of him, a railer upon God and his host: 
1 Sam. 17.  And what came of it? God enclosed him (by his faith) into his hands, and as Heb. 11.34. he was made strong of weak, and put to flight an Army by that means. Paul also, Act. 27. when all were against him, both , Centurion and Soldiers, they all thought that there was no way for them but to perish; contrary to their fears, Paul is confident, that not an hair of their head should fall to the ground. For why? Saith he, although I see as much against it in show as you do, yet an Angel of God stood by me this night and told me so, and I believe God: Oh! how did the Lord honour him with the safety of all in the ship?  
Now to conclude, if the Lords heart be so set upon believers: How must he needs cast a sad countenance upon them that overthrew his promise, and will believe no more than they see? Contrary objects to those which are most , must needs be most unwelcome? And if the one provoke esteem, how can it choose, but the other must cause indignation?  
Reason. 2 Secondly, it must be needs a very reprovable evil which causeth such a fulsomeness and wearisomeness in God's stomach: Now we shall note it in the Scripture, how loathingly God speaks of carnality, and a sensual spirit in his matters. See Psal. 92. The Lord tells us, that he led the Israelites in the wilderness as shepherds lead their sheep, 
Esay 63.  and all that they might see his works and know him, and trust him the better: But (saith he) forty years long have I been vexed with this generation; They have tempted me, proved me, and wearied me: Therefore I swore in my wrath, they should not enter into my rest. Why? Because all his miracles and deeds before their eyes, could not draw them to trust him, but (as if heathens) they would cleave still to their fleshly reason. Surely he that swears in his wrath to destroy, and is vexed with people, he doth more than reprove. This for the second.  
Reason. 3 Thirdly, for ourselves, how can it be in us but a most damnable sin much more reprovable? For as it resists the whole method of God through the whole world, so it sins against almost every Chapter and line of the old and new Testament: For tell me, why hath God so furnished his word with such stories of his power and greatness, transcending our reason and our thoughts, as much as the heavens do the earth, 
Esay. 55.8.  but that our souls might be filled with his excellency? And think nothing too hard for such a God to do: If he have dried up the sea Jorden, stopped mouths of Lions, raised up the dead, and fed six hundred thousand men and women without corn or flesh of beasts, made water gush twice out of a rock, give a woman of ninety years old power to conceive, etc. doth he not deserve to be set up above carnal reason? Doth he not deserve at our hands more than a faint fulsome grant with Martha, thou canst do all things? Doth he not deserve a peculiar faith for this and for that, for raising this dead man now at this time? For quickening this dead heart at this instant by this Sermon? For softening this hard heart? For converting this soul to God? Oh! how justly reprovable must such a villainy needs be! And surely, this let me add, if it be so base an evil in respect of the dishonour to God, must it needs be so in respect of the mischief which it causes unto ourselves? Did ever any man hate his own self? doth he not love and cherish his own flesh? What an unnatural evil than is this, which chooseth rather here with Naaman to perish with the holding of a carnal will and conceit, then by denying it and clasping to the word, to be happy for ever? Sure that which is so derogatory to God, and so unnatural to ourselves, must needs deserve sharp reproof.  
Fourthly, it must needs be a reprovable evil, which doth so desperately Reason. 4 trench upon all the Attributes of God, Power, Truth, Mercy, Justice, Providence and Alsufficiency: Which questions all, cavils against all, so that the doctrine before handled, viz. That carnal reason is a main enemy to all the matters of revealed truths, is a full reason of this doctrine, that it is justly reprovable: Other sins seem to undo the acts of God as his moral commands: But this undoes the Lord himself, (in a sort) in those things wherein God is himself; so that either God must not be God, a promise must not be a promise, Christ must be no Christ, no satisfaction, no redemption, or else carnal sense must perish: Both in strict terms cannot stand together: God hath testified himself in his word, admirable in this one attribute, viz. Providence for his Churches good in the greatest straits: Who reading the strange passages of that one deliverance in ester's time, 
ester's story.  how God concurred just with each circumstance of time, of occasion, as then to cause the King's sleep to departed when Mordecai was in greatest peril and reproach? Then when the banquet was prepared, that all other opportunities should be fore laid to oppress Haman, and to exalt Mordecai? If a man would compile a story according to his own wish for the demonstration of Providence, could he frame a more punctual one? Read Ezra's story, daniel's, josephs', doth not a naked hand of God appear in them? And yet carnal reason would say, That if there were windows in heaven, God could not now save his Church, as he hath done in their times, in Elija's, Elisha's and others. What is this but to limit the holy one of Israel to our own measure of working? And so I may say of all other his Attributes. Nay carnal reason is such a deep gulf as is able to swallow down the greatest evidence that ever God gave to the world of himself, both his Godhead and Attributes which is the sending of the Lord Jesus in the flesh into the world, to walk, live, suffer and die for the salvation of the Elect: What can so secure the soul of the truth of God's nature, persons and realness in all his promises as this, to cause the eternal God to be personally one with our mortal flesh? Might not the holy Ghost Heb. 1.1.2. say, That this way of God hath greater demonstration in it to establish a believing soul than all that ever were besides? And yet what use makes carnal reason hereof? Doth it not turn all to a mere story without any groundwork of faith or persuasion? We think that the exhibiting of Christ concerned the Jews who saw him, and if we had lived with him as they, we should have abhorred to distrust him as they: Why? Did not God give them full assurance of himself by his Son? Read Act. 17.38. Had not they as clear proofs out of the Prophets, that he was, and none save he, could be the Messia? and yet their carnal reason did so abhor him to be their Messia, that they hated him to the death. Justly then may I conclude, that this sin is a reprovable one. So much also for reasons.  
I proceed now to the Use: If this evil be so reprovable, it is pity it Use 1 should want her due, and escape terror or reproof: 
Terror to sundry. The first. Neuters, Atheists and Epicures and ignorant ones reproved.  Pity that any should justify the wicked against God Let them therefore come in the dint of this reproof who are grossest in this kind, Neuters and Atheists, who if they do not obstinate their spirits to think of all God's matters and the frame of Religion according to their carnal sense, yet are as deeply careless of rejecting and bearing it down by the stream of the word, as Gallio was careless of the Apostles and their opposites: How many are there who like them in Peter, mock at the Scriptures, threats and terrors of it, 
2 Pet. 3.  saying, Where is the promise of his coming? Lo all things are still as they were wont to be, the times, seasons, affairs of men and course of the world; therefore we think the world will endure always: Oh ye Atheists! One year with God, is as a thousand, and a thousand are as one day: Do ye judge the coming of Christ by that which befalls in the space of forty or fifty years of one mortal life? Do not all things decay, and cannot the Lord shake the powers of heaven, and restrain the influence of the upper bodies from the lower at his pleasure? But of this (saith Peter) they make themselves wilfully ignorant, that all things were made of nothing and shall return to nothing; they persuade themselves that they ever were and so shall continue: Such a seminary there is and such a tale of scurf here among us, even of practice Atheists, who are led by sense as brute beasts, that me thinks I feel my spirit sink and fail within me, when I should scare them out of their dens: These are those profane Swine, who although they rise not up openly to defy God and his word and threats, yet like sensual Epicures void of all understanding, they live in a profession of infidelity, (only differing from Pagans, in that they carry the badge of the resurrection about them for fashion sake) but else resolved to suffer no word of truth to enter into them or trouble them, and make a privy contract with Satan to hold their own lusts, against all Preaching, what difference is there between thinking there is no God, and resisting him speaking in his word? Between open maintaining that there is no judgement, resurrection or torment for sinners, and the practice of blasphemies, swear, breaking of Sabbaths, stealth, adultery, and all debauchedness?  
What shall I say unto you? Shall I say as that ancient Father once did to his people of Antioch, Get ye Bibles for shame, and come in (O ye uncircumcised hangs-by) to the congregation! Howster out such vermin (O ye Church offcers, if ye serve for ought) out of their kennels! But you are readier some of you rather to pursue the best of your neighbours, (take heed my words stand not upon record against you without repentance,) rather than hunt such as pester our Towns with Atheism and Impiety! Alas! the Devil is served as well by such, as by them that have read Lectures of Atheism heretofore! They profess a God you will say; 
Tit. 1. ult.  what is that, when they are in their works abominable, and to each good thing reprobate? They live by swinish principles and customs of darkness, they see all swayed by money, favour and policy; they see others all for back and belly, purse and pleasures, pomp and preferments, and therefore further they will not stir. They whom carnal reason merely rules, are negative Atheists, because they admit of no principles which should make them other, and cause them to tremble at themselves! Oh! mourn (dear brethren) for this, that the Land swarms with such, and pray for such as are in place, that they may reform it, and consider with what fruit we requite God for this seventy years of his Gospel past, by nouzeling up among us a generation that know no more of sin, Christ, judgement day, than the swine at the trough, but rather trample upon these pearls! Tell them of their washing, brewing, baking, startching on the Sabbath, and they answer, Alas! we are poor, and the six days are little enough to work in and earn meat to our bellies! we must be fed and clothed, and more than we work, we must look for nothing! Others being asked about their hope in death, tell us, they have had their purgatory here in want and misery, and therefore hope they shall have no more hereafter! Others live by a Popish mixture of some shreads with their own wisdom, and such errors of the wicked as they suck up every where: The issue of all is, they abhor the word and those that live by it, and do wholly breathe in the element of their own carnal savour! Oh woeful ones! your damnation sleeps not, and the flood of God's wrath, the fire of vengeance shall sweep you to hell, 
Matth. 24.38.  as the waters did them who eaten and drank, married and gave in marriage, and would know nothing till they were under water! God keep you from it: You have had your reproof, but except God ring an alarm in your ears, you will not awake! But alas! I speak to the walls, these Gibeonites come not within the Temple, carry them home these news you that dwell by such. So much for the first Use.  
Secondly, is carnal sense so reprovable? What is then an utter despising Use 2 of sense, and of the manifest ways of God, 
Reproof of sundry sorts.  to the very eyes of men, so that they cannot deny the finger of God? We have many such Sort. 1 as these among us (beloved) such as see the apparent hand of God upon them and among them, yea the Lord coming as it were to their doors, 
Such as sin against sensible and ocular mercies, worse than such as sin against promises.  into their bosoms, judgements upon their bodies, children, wives, names, (even such as their own cursed mouths have wished, pox and plague, etc. and their cursed works have procured justly;) and yet they are as Pharaoh hardened by his enchanters, even when the frogs leapt up upon his bed in his privy Chamber: what is this save to fight against heaven itself: When judgements follow not the word, men cavil and say, these Preachers cry aloud, but no thunder or lightning follows upon it: But what say they when the Lord plague's you, and reins snares and tempests upon you? Many of you, what diseases hath the Lord cast upon you, noisome and stinking? 
Note well all these following Instances.  Are ye one whit moved by it? You use to answer (as the sorcerers did) all sorts are troubled with one disease or other; all sorts have some poor, in reproach, etc. But you know that yours are sent upon you for your debauched courses? Do you see God against you? Had not Thomas been grossly reprovable, if when Christ thrust his hands into his sides to feel the print of his nails, he had been unfaithful? But these men's eyes go out with beholding the Sun shine in their faces!  
How many are there of you here, who have cavilled at God, that he Sort. 2 puts no difference between bad and good in point of blessings; and lo, God hath served your turn, brought you out of debt, set you up, and planted you well, so that you take root and grow upward: Is not here ocular and sensible mercy? I demand now of such, are you any better? Do you see God in this? I denounce before the Lord unto you this day, that the mercies you have wished and do enjoy, shall be the heaviest corrasives to you that ever befell, and shall sting you as fire! Why? Because those covenants and vows which you made are all broken and forfeit, when yet God hath fully done his part! Had it not been better that he had kept you hungry and beggarly still?  
Others of you, what moans and chatterings have you made (like Sort. 3 Cranes, as Hezechia did) upon your sick beds unto God? Oh! should the Lord take us away in our prime of youth, our best years, ere we have spent any time in the land of the living, to prepare ourselves to meet him! The Lord hath heard you, (or else earnest prayer for you I am sure of it) and hath brought ye from the brink of the grave, and set you upon your feet again: What is come of it? Are you any more penitent than you were? Doth the presence of God awe you? Do you walk softly in your house (as he said) as having scaped a scouring, and felt God's fingers? Have not your recoveries made you more fledge and saucy with God, so that now ye far as if the wind were turned, and you had the Lord at a vantage? I denounce here unto you, that most of you are waxen gross, fat, laden with fatness, you have despised the God of salvation: 
Deut. 32.13. Esay 38.  And instead of Hezechias words, The living, the living shall praise thee, you may say, the living are worse and stink worse above ground, then if they had been rotting in their graves: So that by experience we are now grown to trust no sick men's promises whatsoever they be! Oh you woeful people! Do you thus requite the Lord? Alas! I foresee you are ripe for the harvest, and groan for the sickle to reap you down indeed at last without any remedy! And although some of you make a shift to hold out, 
1 Thes. 5.2.  yet your damnation sleeps not, it shall come like a whirlwind, when you cry peace most, then shall it come swiftly! Oh be reproved!  
Sort. 4 And lest I should touch upon outward blessings and deliverances only, let me add somewhat of God's word and his patience towards others of us: How have some of you here present complained of your silliness to conceive the things of God, the hardness of your hearts to melt at the word? How have you been vile in yourselves for your ignorance and unbelief? How have you wondered at the gifts of others? Oh! if I might obtain mercy of God, to pray as such, to remember, to confer as they, how should I use it? The Lord hath heard some of you, granted you light and discerning, melted your hearts, enlarged your affections, ripened your gifts; and hath any sweet fruit proceeded from hence? Can ye also trust him for the creating of the grace of faith in you, and for converting your natures? have you not given him over in that work, for the granting whereof he was sealed, 
Joh. 6.27.  I mean the seeking of the meat that perisheth not? No: But he hath been content with common gifts and so rested? You have therefore shown you selves false in covenant, and given over the Lord in the plain chase, when you might have felt and groped the Lord in his manifest providence. 
Act. 14.   
Sort. 6 Others, how hath God lengthened out their days beyond expectation? When as they never looked to have harrowed that which they had sown, not so much as to see one of their children brought up: How hath God given them a restitution from pains and infirmities, and made their latter days (which they never thought to see) fare better than the former; so that they have lived to see more of God's truth both in word and works, 
Rom. 2.3.  than ever they imagined. But what, hath this long suffering of God led them to repentance? Hath not their clay laid in the warm sun, hardened the more? Is their any power in their souls to break off their old lusts, and to return to God sincerely? No surely, but having the better end of the staff, they have prolonged life, to increase wrath, and to treasure up vengeance. Nay (to speak a word to the better sort) how many of us in our deep heaviness of spirit under the Sort. 7 burden of conscience, when no counsel could work upon us, have even given sentence on ourselves, that there is no hope; 
Jerem. 2.  how have we counted our lives scarce worth a straw under our feet? Yet hath the Lord blown over our fears, made a calm, swallowed up death into victory? Nay, some of us in our deepest sicknesses of body, (when sin and Satan are most busy) have we not found God nearer to us, then in our best health? Hath he not answered us as Hanna in our long prayers? Hath he not enlarged the promise unto us by the seal of his Spirit, making (as I may say) the light of the Moon, as the light of the Sun, and the light of the Sun seven times greater than ever, in comfort and holy confidence above all fears? How hath this wrought with us? Hath it knit us in so firm a covenant with God as never to be broken off? Hath it caused us to walk here below as shadows, and to despise all the earth in comparison of our hopes? I doubt not but some do, and shall find the fruit of it at death.  
But oh! that such fair wether should do harm, and be an occasion to make us wax wanton, earthly, and think grace to be pinned to our sleeves, how reprovable is it? Good brethren, look to yourselves: If carnal reason be so base, what is it to blindfold our eyes against ocular mercies? Oh! such favours as some of us have met with, should make us cry out, I have found, I have found! God hath not dealt with others as with me! Therefore whether it be my lot to be in straits, or whatsoever temptations, I must endure, yet I will call to mind the old mercies of the Lord and be comforted; yea I will gladly be under infirmity, 
2 Cor. 12.9.  that the strength of God may be perfected in me; and though he kill me, yet I will trust in him through mercy! Oh that this fruit might appear! Who would have thought that when Hezechias request was granted, to wit, the going bacl of the Sun ten degrees for the assuring of his recovery, that his recovery should have been so stained with apostasy? But alas! God hath made our fears and griefs go back as many for us, and yet we have revolted, not as he did once, but made a falling sickness of our course!  
To conclude the Use: In the Sacraments and Seals of God's Covenant, Sort. 8 how hath Christ come (as it were) in his likeness unto us, and by outward signs spoken to all our senses, yea thrust our hands into his very sides, that if it be not himself, let us distrust him still; see, feel, smell, handle, taste, eat my flesh, drink my blood: a fancy hath no substance; lo here is substance: What fruit hath it had? Brethren, I shall speak a fearful speech, I am resolved that the carnal reason of most men is enlarged, rather than diminished by the Sacraments: And the judgement of most is become greater by them, then if they had never had any! Alas they cry not out as ashamed and convinced ones, My Lord and my God Thomas himself shall rise up against such! So much for this Use also.  
Thirdly, let this be a caveat to Gods own people, to teach them to Use 3 beware of this evil (except they will have the Lord reprove them to 
Admonition.  their faces) viz. That they will believe God no further than they see him, when they hear the promises urged upon all broken and mourning souls; what say they? Yea you say well, if we could feel it thus!  

Instances. 1. Putters off the promise to be reproved.  First, I say this may be a prank of an hollow heart, and then it is horrible: As we see in those Jews, who were always pressing upon Christ for a sign: Tell us if thou be the Christ? And why? Not as meaning to believe, (for so he tells them. I have told you oft by preaching and miracles, yet you believe not;) but as a cloak of your profaneness, viz. That they could not so clearly behold him as they desired. But put case it be otherwise with us, and that thou meanest simply: What then? Is thy speech to be commended? No, in no case: For why? Dost thou not go by the world's rule, it seems not to be so, I cannot think it; Is this enough to bury the truth of a word of the eternal God under? Do not still speak evil of the way of salvation, because God makes it not so rational as thou wouldst, and will not sell thee heaven for thy prayers and devotions? He asks no more than his word believed, will give thee power to perform, if thou reject it not by distrust.  
Instan. 2 Another Instance is this: Beloved, so long as God's government in the Church, 
Administrations of God must not be quarrelled.  or upon ourselves pleases us, while he dandles us in his lap, holds off enemies, enlarges our abilities, keeps under our corruptions, tries us by no great temptations, anoints our paths for us, and gives us better gifts, fruit of our labours and outward blessings, than we expected: Oh how we can cleave to him! This draws water out of a marble stone! But let our sun enter never so little into an eclipse, or if God remove our strong holds from us, leave us to enemies, seem to smile upon them, side with them, suffer them to enjoy whatsoever their heart could wish, 
Psal. 80.4. Job 1. Mica 2.7.  in having their wills on us: But to frown upon us not only while we sin, but when we repent, and to disregard us even in our most frequent & importunate prayers: Do we then persist in our uprightness? Dow then (as Micah saith) believe that still God's word is as good as ever it was, to such as walk uprightly? When neither Moon nor Sun appears for many days, do we abhor to suffer darkness to possess us within, because there is such a darkness without? Can we fall to Paul's remedy, Act. 27.20. 
Act. 27.20. Judg. 6. Mica 7.9.10.  I believe God? No, no, we cavil and say, If the Lord be with us, how are all these evils upon us? Why I beseech you? Although he hath promised to all believing souls to show them light in darkness, and after to turn their darkness into light, yet did he ever promise us to keep this darkness quite from us? Had Christ's love so appeared, if he had come and kept Lazaras from dying, as it did by raising him up when he was dead and began to stink? Bring me forth one word sounding that way that God would always keep one even tenor of outward peace and prosperity over his Church, and then tell him he is not as good as his word.  
But this is a Religion better fitting Papists (who know not what faith is) than such as we! Oh be warned! This carnality of ours sits near God's heart, loads him as the cart with sheaves is loaden: Do not give God over thus: say there will be light for the righteous, it is sown for them, though not come up, yet God is good to Israel, to the upright in heart: The eternal strength of God is a brazen pillar, 
Psal. 73.1.  which the soul may swing all her strength upon in the greatest straits, & (although heaven and earth go together) such shall have peace, peace, that is sure peace, as Esay speaks: and as for carnal reason, she shall see it too, 
Esay 26.2.3. 2 King. 7.3.  but she shall not eat thereof, it is a dainty only serving for waiters and believers: It is faith which must do the work of works, keep fire from consuming the bush, or burning the three children: It is faith which must do all these feats, Heb. 11.35.36.37. Carnal reason never wrought one miracle, but it hath marred many. Faith and the power of God hath kept a venice glass from being broken against the wall, when it was cast with violence: But carnal reason breaks all it throws.  
Therefore to conclude, take heed of her, and learn admonition to lot upon the word of truth, for thyself, for the Church, in the promise of God, in the providence and alsufficiency of God: If he satisfy not thy desires, know it is not because he is weaker, or falser, or less pitiful than he was, but he hath other ends than thou seest, he aims at purging out thy canker of Self, and perhaps hath more universal ends for the manifesting of his vengeance upon a Nation not worthy to be beloved, & deserving a decree to come forth: This is no season for carnal sense to lower, but for faith to fall to work, if not to save others, yet to save each one himself, and lay in (as josia did) for himself, 
Jer. 45. 2 Kings 22.20.  that he may have his life for a prey, and he may not see the evils which shall come upon others. And so also to lay in pledges of hope for posterity, that when God's winter is come down, and his people scoured, and his old brass and candlesticks melted, he will make better vessels of our posterities, even zealous ones, and prepared for every good work.  
And again, a third Instance may be this: The outward difficulty of Instance. 3 the times is great, the Lord having marveilously plagued our spiritual surfeiting upon his bread of life, not only with a famine of it, but even with cleanness of teeth. This hath been a sore year for the poor, and pinched the rich! What do you poor ones now? (For the rich may scape better:) Do ye fall to fears that you shall be starven? Or your do ye solace yourselves, that still the word abides for a stay unto hearts in these hard times? Tell me truly? Doth less meat serve you because you trust God? Doth faith and a cheerful heart make a little go a great way? Or do ye run to the cursed phrase, If windows were in heaven it could not be helped: Truly I hope some of ye speak the truth, when you say, God's word (for man is not fed with bread only) doth sustain you! It is a sign that flesh and sense do not altogether bear rule! I am glad it is no worse; go on and prosper, and as the Lord hath hitherto helped you, so that the scarcity of other thevish savage poor hath not oppressed you, so he shall still find mercy in men's hearts and purses to relieve and help you through this famine while plenty come; only learn by this experience to build your altar with Samuel, and say, Hitherto the Lord hath helped us, and so he will: he hath not kept us from a Bear and a Lion, that a Giant, 
1 Sam. 7.12.  a Dog should destroy us. Say thus, The Lord hath not yet put us so sharply upon the pikes of famine, as that we should eat our own children, or mice, dogs, cats and rats, as in former ages of Popery they have done in this Kingdom: Therefore I will trust him still, and although there shall be no Calf left in the stall, 
Habac. 3.  nor Bullock in the flock yet the Lord shall be my salvation. I will not (as poor as I am) say, as a Carl lately did, of great wealth, I shall die a beggar: Neither will fall to pillaging and breaking open granaries to serve my turn, nor rise up against the rich, as lately some did in some parts of this Country, and were justly executed.  

Conclusion of the Use.  Lastly, in general, be we armed by this doctrine and admonition, against the common sway of the age to believe as we see: They say of the damp in Coalpits, that if it come, it will cause the candle to burn blue, 
Simil.  and thereby the workmen haste them to the mouth of the pit presently, lest they be choked. This world is the Coal-pit, this damp is the carnal Religion of it, the candle burning blue is the infection of men's understandings and wills: when therefore we see this infection to have tainted most men's hearts, and the power of goodness decaying; then let us be warned, look to our lives, ere we be choked with the error of the wicked, and let us run to the pits mouth, and desire to be haled up to the open air; let us go to the Word and Testimony, and as David did, 
Psal. 73.  ere he was quite stifled, let us go into the Sanctuary, and lay this carnal religion in the balances of it, and we shall find it too light, and such as is reprobate silver, for both weight and substance, and then we shall cling to a more sure word of the Prophets and Apostles shining in a dark place, 
1 Pet. 1.20.  which doing, we shall do well, and so not be reproved or rejected. So much for this third.  
Use 4 Fourthly, let this be Information to all who would shun this bitter reproof of God; to be well advised how they enter upon Religion, with a sound judgement about the nature thereof. Mark and learn this, as all common things (for the most part) go by sense and rational grounds: So God's matters go by contraries. Logic and Philosophy reach not, comprehend not Gods mysteries. Religion is not against sense or reason, (for then why should Paul, 1 Cor. 15. urge the Atheist by similitudes of natural things, to grant spiritual, convincing him of the resurrection by natural experience of the corn rotting ere it live? And so by others:) But it's above it, and therefore resists it; rules of art and reason fail here: Reason saith, of nothing comes nothing: God saith I create the fruit of the lips, peace, even of nothing: Yea of nothing comes every good thing. He that denies himself and is nothing, shall be my Disciple. Other virtues go by addition: Gods by subtraction. God counts the things that are not, as if they were. The principles of Divinity are not as sense is. The Lord Jesus himself truly eternal, yet truly mortal. God cannot die, and yet they killed the Lord of life. Christ a very man, and no person, but a nature. By death to conquer death is a senseless thing in reason. Flesh consumed to dust, yet shall be made again the self same body. Reason attempts great things by great instruments. The Lord uses the poorest and silliest. Reason would say, the richest make most rich: Religion tells us, As poor, and yet making many rich. As having nothing yet possessing all things. That a poor company of fishermen should conquer the world, which Alexander's army could not. That Babes should understand mysteries which wise men cannot. That the King of all the world should ride upon an Ass, etc. How absurd are these notions? But to be principled in these senseless truths, irrational principles, what a wonderful advantage is it to a poor soul in her first entrance upon Religion? How will it prepare the heart to bear down reason and flesh? To think the better of truth by how much it crosses reason most? To bear troubles and crosses meekly, because by how much less they promise any happiness, by so much the rather they perform it? So much for this use of Instruction.  
Lastly, let this point be use of comfort to all God's people, who Use 5 cleave to the word, 
Consolation. Close cleavers to God's promise, are in a blessed state.  or else soon recover their sliding foot from this common error: For if carnal reason be so reprovable, then is living by faith commendable. The Lord shall one day cause thy light to break forth poor soul who in all the forenamed respects, lookest more to Paul then the Pilot, to the word, than the world and her Religion. Thou livest here as a despised creature, as one of God's fools thrust up into a corner, as a candlestick thrown up and down the house, who wert wont to hold out the candle to the house of God: Be of good cheer, if thou be content to be as God will have thee, and to teach thine own soul in stead of teaching others, if thou be one who will't thrust thine eyes blindefold into God's bosom, and see no further than he hath light for thee; take courage to thyself, 
Mica 6 9 Psal. 37.  one day it shall be better, and the Lord shall bring forth thy righteousness as noon day. He shall take thee from among the crokt pots, and restore thy doves silver wings as bright as before: wait the while, & be doing the thing which is good. When the Lord shall come in flaming fire against all that have set up their crest against him, and be a swift witness against them, then shall he refine his Levy with this fire of trial, 
Mal. 3.3.4. Reve. 3.14. 2 Thes. 1. Heb. 10.37.  and by this day (or night rather) of tentation, which he hath spread over the face of the earth, if thou hold the word of his patience, he shall bring thee forth of the Coal-pit. And then shall he be admired by them and in them that believe, because (abandoning themselves) the word was received by them in that day! I say, cast not away thy confidence, it hath great recompense of reward. But what should I need to comfort thee, who carriest the matter of comfort within thee? So much for this use also, and for the whole doctrine be spoken; as also of the first thing which arises out of the attempt itself of these servants, etc.   

THE THIRTEENTH LECTURE Still continued upon this thirteenth VERSE.  VERSE XIII. 
And his servants came near, and said unto him, Father, if the Prophet had bid thee do some great thing, wouldst thou not have done it? How much more then, when he saith unto thee, Wash and be clean?  
VERSE 14. So he went down, etc.  

2 Kings  I Have in the last Exercise (Beloved) as you may remember, finished the attempt of the servants; being the second general of the Verse. Now we proceed in order to the third: viz. The arguments which they use to persuade their Master to obey the message: 
The third general, viz. The arguments. The first whereof, is the ease of obeying.  I told you there were four of them: I come to the first, & that is of greatest weight, let us note it well. And that is, that this obeying and washing, was an easy task. The words give it clearly, for thus they argue, If it had been a difficult thing which the Prophet had enjoined thee, thou wouldst have done it, and wilt thou not do this which is so easy? So that now this first motive, they oppose to the chief stop and let in their Master's thoughts, viz. That it was a troublesome and unlikely way to succeed: They tell him no, it was a very easy one, and likely to succeed: For the other reasons I will open them as I come to them.  
First, let us fasten upon this: And for the Text you see it manifest, the servants urge their Master with the privilege which God by the Prophet hath bestowed upon him: God (say they) of mere mercy hath sent for thee by his Prophet, of his own accord offered thee a cure, upon condition of washing: By this means it comes to pass that whatsoever it be to other lepers, whom God hath not vouchsafed this honour (to whom it is no easy work) yet to thee it is: Look not thou at the difficulty of the cure in itself, or to others, look thou at the privilege which God confers upon thee above others, and to be sure by virtue thereof, thy cure is easy. Now if it be so, stand not questioning any longer why such and such lepers come short of cure, leave that to God; (mercy only can give a reason of that) but consider that, to thee, Naaman in person, this grace is offered, to wash and be clean: Take the offer as it lies to thee thus under Gods call, and to thee it must needs be as easy as it seems. Now if it be so, make it not worse than God hath made it: That which God hath made easy, make not thou difficult: But wash and be clean.  
The point than is this, Obeying of the charge of God. To believe and be saved, is an easy task. But here quickly you will object, how is this Doctrine raised? Did naaman's servants, or Naaman himself, understand each other, or conceive the charge and promise, to reach at any thing save a mere bodily cure?  
What is that to the believing of a promise? The ease of the one, Quest. proves not the other easy.  
I answer Answ. as before, I grant your objection to be true, in respect of themselves considered apart: but now I consider them both in and under the assistance of that grace, which intended naaman's conversion in all the passages concurring thereto: So that as the affronts and humblings which Naaman had, were ordered by the Lord for a spiritual humbling & selfedeniall, so the advice of the servants is guided by God to a spiritual issue, although perhaps neither of them saw it for the present till afterward. Who can say, that the words of that poor blind man, Joh. 9.10. in the defence and honour of Christ, were (to his own feeling) any other, then mere thankfulness and natural affection to Christ for his benefit of sight received? For as yet he had no faith; and yet it is questionless, that on Christ's behalf, they were secret seeds of that esteem of Christ, and break off from the hopes of things below, which afterward broke out more clearly, (when Christ met him) into actual believing. So much for that. The bar being removed, we come to the point.  
The obedience to the command of faith is easy. 
Doctrine. Obedience to the command of faith is easy.  Here (because this point will bane all hypocrites who run apace to this bait, as pleasing to the palate) let me put in a word or two to stop their hasty proceed. I mean not that every drunkard, or wretched adulterer, (who come steaming forth of the stews, or from their Alebench) or any other such, shall find it (in the case they are) an easy work to believe: No, be it known unto them, that its simply a thing impossible for them, as such, to attain it. 
Explication. Matth. 19.23.  It is as easy (saith our Saviour) for a Camel to go through the eye of a needle, as for a rich man (whose confidence is in his riches) to enter into heaven: I shall at large give them their answer in due time; only this I prefix to the point, to beat off any from such a vain confidence. The Text harps upon another string, to wit, one who (by peculiar providence) was made capable of this privilege, and to him and all such as are under the assisting grace of God its easy. The phrases which the holy Ghost useth in this kind to evince it; as it was otherwise with Naaman here, then with such diseased lazars, as lay at the pool at Bethesday, 
I h. 5.  who came to the pool, but yet they must attend the moving of the waters first, by the Angel, else not: But Naaman had a call by the Prophet to come down, and then an absolute promise, that upon his mere washing (without any other condition) he should be forthwith cleansed: So I say, the gift was free, and without any more ado, conferred upon his obeying. So here, those whom the promise concerns, have no more to do but simply to believe, and to them its easy: I say not now, how every such one doth find it, but how the Lord offers it, and how it might be, if he did not lay not offences in his own way, if he make it difficult and put in more conditions than the Lord puts in, (who saith simply to a loaden soul, Come, I will ease thee) the fault is his own. 
Rom. 6 ult. John 1.12.  Mark the phrases of Scripture. The gift of God is eternal life. What's easier and freer than gift? As many as received him, he gave them the gift to be called the Sons of God? What is easier than receiving this gift? Lord thou hast done all our works in us (saith Esay) what is more easy then to have a man's work done for him? 
Esay 26. Ephes. 1.20. Hosea 2.12.  Heaven is called an inheritance. What is more easy then for a child to be made his father's heir, and to possess all his lands? It is the holy Ghosts phrase, that we are married to Christ? What is more easy then for a poor desolate wench which hath nothing to take too, to consent to be the wife of a Prince, or some great man, especially if he be a suitor to her, and will have no denial in any case? So what is easier than to pass away without any exact payment of a man's debt by the near account of his creditor, 
Psal. 32.1.  who imputes it as paid, and imputes it not as due, although it be unpaid? Take a free man of London's son and heir, what is an easier thing then for him then to be borne free of the City? It costs him nothing, it is a privilege cast upon him. As Paul told Lysias, he was a Citizen of Rome, and when he replied, 
Act. 25.  it cost him a great fine: Paul told him, but I am so borne, it cost me nothing. I will not any longer dwell upon bare illustrations: I know that every word I speak, makes you stand upon thorns till you see the bounds of the point: Therefore first I will reason it, mixing here and there proofs of Scripture, then apply it with such caution and encouragement (if God please) as shall both sholl out the dogs, and welcome the children whose bread it is.  
The reasons may be taken from sundry kinds of ease. First, from that respective ease which stands in relation: 
Reasons. 1. In respect of he difficult w●y of the Law.  And for that I say, that there is great difference between the difficult way of the Law, and the sweet way of the Gospel. The Law prescribed a tedious, yea an impossible way to heaven, Do this and live, requiring so exact, pure and strict a way, as exceeded the capacity and ability of our fallen nature to attain: Now the Lord in the Gospel propounds another way, most easy and comprehensive, and that in and by another, saying, Believe and live. He changes the rigour and burdensomeness of doing, into the ease of believing, which translates the guilt and curse of the soul upon another, translates the service of obedience upon another, draws power and ability to endeavour after obeying from another, who also covers and conceals the defects thereof, and accepts such endeavours as proceed from a nature in great part unsanctified, as if they came from an entire and perfect principle. As imputation of a righteousness, is a fare easier thing than an infused and inherent righteousness dwelling within us: So the way of the Gospel, is fare more easy than the way of the Law: See Rom. 8.3. For what the Law could not do through the weakness of flesh, God supplied. How? By sending his Son both to condemn sin in the flesh, and in the same flesh to fulfil all righteousness: Why? That the righteousness of the Law, might be fulfilled in us. In whom? Even in weak ones who had no strength, by a fare easier way than the Law imposed. See also Rom. 10.6.7. The Law saith, he that doth the commandments, shall live in them: But the righteousness of faith, saith another thing: What is that? Believe and live: Say not, who shall ascend to heaven? Or who shall descend into the deep? For Christ hath both descended of his own accord to satisfy and ascended thither in triumph: And this word is offered unto thee, is near thee, is in thy mouth and thy heart to do it: & the doing it, is only the believing it: If thou confess with thy mouth, and believe in thy heart this sweet easy way of God, thou shalt be saved. So much for the first Reason.  
Secondly, this appears in another respect also. The Lord aims at Reason. 2 a further thing than the obedience of believing: He aims also at this, 
In respect of a further thing which the Lord arms at. 2 King. 3.  the reducing of our decayed and corrupt frame of nature, to his own image in light and holiness. Now as he who aims at a main scope in a thing, thinks it a light thing to compass the means tending thereto: So it is here, take an Instance: jehoram and two other Kings, combined to destroy Moab, in their journey they were like to perish for lack of water: They consult with Elisha: He (at last) tells them, This is a light thing with the Lord to give you water, and save your lives, for he intends a further blessing, to deliver Moab into your hands. It was not light to work such a miracle, but in respect of a further aim, it was but light: So to believe is not easy in respect of itself, so much as in respect of a further excellency, to restore us to that perfect image of God which once made us happy; it is light with the Lord to take of our guilt, to remove our curse, and that bar which stood in our way by Adam's fall, to keep us from ever coming to God again, in his pureness and holiness of nature. This may be a second reason.  
Thirdly, let us come from respective ease, to real ease: And here we shall also find, that in two respects, The obedience of faith is easy. Reason. 3 First, in respect of the preparation leading to it. Secondly, of the effectual working of the gift of obeying the Gospel. For the former, we shall discover it in these two things: First, in respect of the price: Secondly, of the manner of dispensation. Touching the former of these, the price was easy: Mark my meaning: I say not, that it was an easy price in itself considered: 
Note this against Sectaries.  Although if some idle brains might be believed, the price should not be great; for they say, that Christ was such a person as to whom sin could not be so imputed, as to take hold of him by the curse; but God imputed this ease to the excellency of the person of his Son (being God) that instead of suffering the wrath of God's justice in his soul and body; he should only suffer so much penalty as that traitor judas, and those enemies of his, Pilate, the Elders and soldiers inflicted; and this suffering, although in itself not equal to justice, yet God the Father imputed it as an equal satisfaction: A most horrible fancy! we renounce it; and affirm, that the ease of the price stands not in him that paid it, for so it is the most full, dear and costly purchase, that ever was paid since the beginning, yea greater than the damned in hell pay, who by all their paying satisfy not: But its easy to us, it comes to our hands ready wrought and finished, and costs us nothing at all, the Lord doth not require of us so much as the wetting of one finger, or stirring of one joint towards a price (for it were bootless) so we can but accept it, and apply it to ourselves. Christ paid a most full price, to the cost both of bearing his Father's wrath, and desertion for a time (although with moderation of extremities and disguisements) in his soul, and the effusion of the last drop of his heart and life blood in his body; and less than this would not, nor could not satisfy justice, for if it would it should; and the Lord offered his Son wrong, if he might have taken less, & yet would urge more I say this being considered that he chose this in his wisdom as the best;) and for my part, I see it not to be any trenching upon the omnipotency of God, or any other ends of God whatsoever, to urge this for the safeguard of his justice; for without the integrity thereof he is not God: If he would have his Son lose his glory that he might satisfy justice, and then would content himself with a pageant of satisfaction by imputing; why might not Christ wholly have been spared as well? But this by the way: because I see many incline to think God might (if he had would) satisfied himself in the pardoning of sin without satisfaction made; which Divinity passes my skill, and I think savours more of Socinianism and Humanity, than Divinity. I return: In respect either of the Father's cutting off his plea, and finding out a mercy in the bottom of his breast exceeding justice and revenge; or the consent of the Son to admit of those conditions of obeying and suffering, for the purchase of peace, and abolishing enmity, Col. 1. it is most strange, unlikely and difficult: But considering that he to whom all things are easy, would apply and bend himself with all his power, wisdom and truth, to bring his good pleasure of free saving to pass, and would devour all difficulties; therefore nothing could be hard, but all easy to such love so armed and attended: God so loved the world (saith Saint Joh. 3.12.) that he gave his only Son: But otherwise in itself it was a great thing. jacobs' toil in heat and frost was great, (though love made it sweet.) And so to end, though it cost Christ an infinite price, yet being freely offered to us, it cost us nothing, its easy.  
Reason. 4 Fourthly, the dispensation is easy. In respect whereof, the Lord doth not restrain nor limit his grace, 
In respect of the dispensation of it.  and the efficacy of this price, (I speak now of his revealed will, not secret) but offers it by the Ministry of the Gospel to all sorts, without let or bar: That whosoever will submit himself to his way and dispensation with humbleness, the Lord will be found (ordinarily) by such, without putting difference: He doth not should ol out or discourage any, as if he did not intent it to them, he doth not reject any who reject nor him, nor forsake any (conceive me rightly) who forsake not him: And their rejecting or forsaking proceeds not from his decree working it, but from their malice and unbelief procuring it: But as for the Lord, 
2 Cron. 16.4.  he doth not forestall or prejudicated the spirit of any man to his dispensation, but freely, generally and fully offers to all sorts of sinners, the benefit of his grace and pardon, who do not basely and treacherously withdraw themselves, and cavil against his simplicity. The Lord doth not put difference in his offer, saying, to such or such an one I offer it, to such and such I do not, he offers alike to all; and although some conditions go before the actual application of the promise, yet those conditions are wrought in the soul by the offer in all, who do walk with God in the w●y of his Ordinances, except they fight and resist the same. So then, whosoever doth not despise the counsel of God, 
Luke 4.  and think himself unworthy of salvation, but show himself of the number of them who are drawn and persuaded to accept it, he shall assuredly partake it. So much for the fourth.  
Fifthly, to come a little nearer, that is, to the real efficacy of working Reason. 5 grace and the obedience of faith, that's easy also. For why? 
The condition of faith is easy to such as belong to election.  When as the Lord hath brought the soul under the condition of faith, partly by loading the same under her misery; partly by the presenting to her the sweetness, gainfulnesse and faithfulness of the promise; and partly by removing all such bars and lets as might dissuade the soul from it; then hereby to such a one, it becomes easy to believe. And to say the truth, to these its only easy, in the true kind and proper sense of easiness. For why? These are exempted from the common sort of hearers, to whose thoughts the very conceit of faith is a difficult thing, much more the enterprise. For alas! Naturally, what in all the world is so harsh and unwelcome to our carnal disposition, as to obey the Gospel? Not to preach, to hear, to give away our wealth, to sacrifice our children, to keep the Law, are so hard as this: But to such as the Lord hath brought under the authority, love and conduct of the word, and the Spirit of grace working thereby; he makes it sweet and easy. Others plod and take on, make a bungling work of it, 
Esay 63.12. Psal. 23.3.  as we see untidy servants go awkely about their business, which neat and skilful ones dispatch at once; but the Lord conducts these as a shepherd leads his sheep into the green pastures, and as those Israelites were led by the pillar of fire and cloud through the wilderness. If a traveller be set right on his journey, his ease is in his guide: As Isaac seeing jacob bring venison so soon, asked him how he came so quickly by it? He told him, because the Lord thy God brought it to his hand: So he had no need of Esau his hunting. Now briefly, it shall not be amiss to show by what steps the Lord makes this work easy and familiar to his people.  
First, 
Cernaine particulars of this holy ease. The first.  as he giveth them a sweet view of this work of obeying the Gospel, that is a clear & familiar conceiving thereof, so that it is not an intricate and wearisome object: (As Solomon describes the way of the fluggard to be an hedge of thorns, which no man is willing to meddle with:) So also the Lord brings the soul unto the door of hope, showing it an entrance and a possibleness of escape, working a knowledge of it, and withal an hearty and close aim and sympathy to it. 
Hosea 2.  It so plants the soul under the promise, that the droppings of God's myrrh, oil and balm, do not light beside it, but right into it. When a man hath got the promise of a lease; he is sure of the next vacancy: So men that lay in for an advouzon, wait for the next avoidance. It is a good ease for a poor Scholar in the University to be made a Probationer of the next Fellowship (as in some Colleges they use) for then he waits in hope, and is eased of the hazard of missing. Such Probationers and Candidates of heaven, doth the Lord first make his poor people, that so having an inkling of his meaning, they go on with sweetness, because heaven is theirs in the grant and reversion. As once an holy man told me, that the Lord intimated his heart with this thought, that if he would seek him faithfully in the means, he would save him. A marvellous privilege. So that look when any grace falls from God, they are the parties whom it will light upon; this takes off an exceeding deal of bondage, and makes means sweet. So it was to them of Ninivee, 
Jona 3.7.8.9. Judg. 14. Jer. 4.3.  who upon this hint from God, applied themselves to the means very carefully. This causes the heart to blow with God's heifer, to find out his riddle, and to see into the mystery of the promise; and therefore to blow indeed and fall to work, to rend up the fallow grounds of her proud rebellious nature, self and scurf, to hunger after and set a price upon the promise, as a pearl above price.  

2. In divers points.  Secondly, the Lord makes it an easy work by settling the promise upon the soul, and that by sundry works: For first, it doth pull up all hedges and fences which stopped the soul's course, standing between the soul and her harms, he puts her out of fear, and sets her out of danger, removeth Lions of supposed difficulty out of her way; as malice of Satan dismaying, error of the wicked deterring, and self distempers which disquiet her with doubtings: we know if a man would go the next way to a place and avoid dirt and bad way, he must have a guide to lead him by the fields, to pull up gaps, bars and stops; which done, the traveller hath great ease. So the Lord deals for his, he suffers them not to travel tediously to heaven; that is the portion of hypocrites who undo as fast as they do, and are ever new to begin; but to his own he gives sweet ease in his way. If a man should hold our enemy for us and bind him by strength, it were (as we say) five of the seven, we might easily beat him. Thus our Lord Jesus binds Satan and difficulties, that the soul might get the better of him, and go forward without awcknesse, 
Luke 12.  self-love or hypocrisy.  
Secondly, the Lord makes the promise easy, by presenting to her all the good things of it (as Canaan was seen easily by Moses when the Lord shown it unto him) and so sets the soul in a sweet course: 
Deut 34.1, 2, 3, 4.  We know by experience, when once a man gets the savour and smack of an object, he goes roundly: A Tradesman having tasted the real sweet of his return, and a scholar of his book, take small thought to go through stitch. Paul in that place to the Corinth's, tells us that the Lord hath diffused the savour of his truth into him, and by him to others. An hypocrite is puzzling after it all his life time, 
2 Cor. 2.14.  but is so poisoned with the more welcome savours of his pleasures, gain and lusts, that he falls short of the grace of God, and as it is Heb. 12. Esau came short of the blessing, jaacob came just in the way of it and failed not: And this savour differs from the decaying and wanzing taste of temporaries; it abides in the soul, and causes it to be restless, till it possess what it savours: It is as leven, sours the whole lump of mind, will, affections.  
Thirdly and lastly, it doth authorize, enable and carry the soul (as under a safe convoy) into the promise: So that (without the toil of the wicked) it holds on cheerfully in all those means which she must use, as prayer, meditation, conference, hearing; so that she uses not these at had I witted, hit they or miss they, but as ordinances under the blessing of God, which shall not return in vain: As Esay speaks, 
Esay 55.9.10.  The snow and the rain return not in vain to him that sent them, but cause the earth to bring forth corn to the eater, and seed to the sour: So shall my word (saith the Lord) not fail of its scope, but to do that for which I sent it. And since the Lord Jesus speaks no words in vain, but with the promise, adds the performance; therefore the soul hears it so, taketh and finds it so; even as the command of Christ to the sick of the palsy, Be thou clean, cleansed him forthwith. So then, if the Lord will have it so sweet and easy a work, who shall let it? Who shall disannul it? So much for the Reasons.  
I proceed to the Use. 
Uses.  Let this first teach us to put a difference between persons who profess to seek heaven: Whatsoever the world thinks Instruct. 1 that all are alike, the matter is nothing so: I may say of them as the holy Branch. 2 Ghost speaks of the Jews in ester's 
Ester 9.14.  time, when Hamans' plot was broken, 
Grace is easy to them that are bred for it.  that to the Jews was a day of gladness and rest from all their troubles, feasting and ease; but to their enemies the contrary: So I say, to all plodding one's and hypocrites, the Lord gives as much toil (and more) for hell, as the godly for heaven; it is their lot, 
Eccles. 2.26.  and the portion of their cup: They would never come within the condition or suburbs of mercy; but the others lot is fallen into a goodly heritage. 
Psal. 16.  It is with them, 
Simil.  as it is with two men carried into a field wherein there lies an hidden treasure: The one is left to seek, to dig, to harp upon the place by conjecture, and so finds it a bootless work: 
Matth. 13.44.  The other is carried to the plac● pointed by the finger, and there he digs and finds it. A Scholar in the University that hath a general wit for learning, will thrive and get it (although but poorly maintained) when another kept there upon costy terms, wanting such a spirit, shall plod in vain. 
Matth. 13.11.  It is only theirs to whom it is given, to whom by covenant it belongs; even such as renouncing themselves, wholly resign up themselves to him, who can only make it easy and sweet. The elder brother was as near his father's elbow as could be and always with him; yet it was the lot of the younger (a prodigal turned to his father) to eat of the fat calf, to have the ring, robe and shoes put on him; it was easy for him to be happy, when his father would beteame it him as his lot. 
Judg. 14.  When Sampsons' friends are kept from the riddle, how hard is it in seven days to hit upon it? But when they ploughed with his heifer, how easily they find it out, and come to him, saying, What is more sweet than honey? And what more strong than a Lion? When the two Apostles, Peter and Paul preached to the Jews, how they pressed upon them the offer of salvation, because by virtue of the covenant, they were to have the first refusal? Read two places, Act. 2. Peter tells them, To you and to your children (out of God's free love) the promise belongs and the powrings out of the spirit, and to as many as the Lord our God shall call. And so in the 13. of Acts, To you (brethren, the Jews at Antioch) is preached by this man forgiveness of sins. It was a great honour though they had not the grace to see it: And so much more to all under the condition of faith the promise belongs, although to such as are under the condition of their own strength, it shall be a mere toil and bondage. So much for the first instruction.  
Instruct. 2 A second serves to untie a knot in the seeming contradiction of Scriptures. 
Quest. Grace is called by name of a yoke, how then easy?  Some presenting unto us a marvellous ease in the yoke of Christ and a lightness in his burden: Others a marvellous difficulty, and such a thing as must be striven for, and yet may be missed.  
The answer is, Heaven and Grace are both the most easy, and the most difficult that can be; 
Answ. Grace is the hardest and the easiest thing of all. Math. 19.26.  both may well stand: They are most easy to the soul which will be taught of God, and will not resist his method by attending their own wisdom: But to others, they are matters of greatest difficulty: To God all things are possible; to flesh and blood, to the wit and will of man, to the freedom of our own choice, nothing is so impossible. I remember the answer of a Philosopher to a great Prince (who had been his scholar, and was discontented at him for publishing his books) be content, saith he, and know, my books of Philosophy are published and not published, for none are ere the wiser for them, save those to whom they were read and made evident. So here: The mystery of Christ is the most easy and the most hard; easy only to such as in whom the Lord hath opened an ear, Job 33.15. and revealed it, to others hard. So much for Instruction.  
Use 2 Secondly, this is Terror to all such libertines and carnal Gospelers, who make Religion & Faith (great works) light and slight matters, 
Terror to many.  running away with them as horses with empty wagons, not through any Branch. 1 ease they have by the Spirit, but from the excess and superfluity of their own blindness and presumption. 
Slighters of the work of grace, abuse the doctrine of ease.  Others are blind, idiots tell them of Regeneration and Conversion, and they run to their own strength, they do hope well, that if they put their good will to Gods, God will so far enable them as to get somewhat: They hope men make more ado about matters than God himself: God hath told them, that faith in the promise is easy, and none of these sour Preachers shall pull this liberty from them, what needs all this ado? If God be on our side, we fear nothing; as long as men walk even and fair, harmless and devout, bearing a good mind toward God, keep their Church, and pay all men their deuce, and give to the poor; for aught they see God is merciful, will not the death of a sinner, is found of them that sought him not: 
Esay 65.1. Matth. 11. ●9. Esay 57.17.  His yoke is easy, he saith he will not be always heavy upon men, he knows we be no Angels: yea he saith, that he hath seen the iniquity of men's covetousness, and he will heal them and make no more ado. It is for his glory to be merciful. As for these Ministers who stick so much at the truth of heart, and faith unfeigned, they say, only God knows the heart, and they trouble men's heads more than they do them good, making men unquiet, and finding out new crotchets! What is man's life (say they) if he may not be merry and cheerful? God loves it, and Christ hath dearly bought it, and its best to be merry, eat and drink, and cast away care. God (say these) hath made us of bodies as well as souls, we be not all spirit, nor shall be in this world; we must tend Sermons so as we may tend our work too, our bodies must be made of for God, and what skils it, though we play and be good fellows, and drink a cup or two, (so it be in the fear of God) although we be none of these Puritans, yet we be not against them; we hope by this means to spend out our short time, having God afore our eyes, and to be in heaven ere we be ware. Oh ye woeful creatures! Do you thus construe God's ease? I ask you, Hath the Lord ever brought you under the bondage of spirit, for all your cursed nature and impious profaneness? Did it ever cut you off from your old stock? Did it ever bring ye under hope? No doubtless: Think not then to make faith an easy purchase upon your own purse; it will be one day, in that your last night of death and darkness, such a toilsome journey, through tempest and foul weather, dirt and weariness, that you shall be quite tired, and then shall true toil succeed false ease: Harken not to that lying spirit which bears you in hand, all ease, ease, for it shall turn to extremity of anguish, and to a desperate impossibility: The mouth of the Lord hath spoken it, The Lord indeed moderates the labour of his poor weary travellers to Zion, Psal. 84. So that they shall grow from strength and feel no faintness: But no man shall go up in a feather bed to heaven, if it were ever an easy way, it was never easy; foolehardy stout travellers, which boast of their limbs, shall faint suddenly. 
Matth. 15.  Dog's must not come with poor children for God's dole, it belongs not unto them. So much for the first Branch.  
Others also there are whom this terror reacheth unto: And they are Branch. 2 base hypocrites, who come with their toil and cost to God, 
Hypocrites who come with their toil and cost to God, are rejected.  devising painful and tedious ways of their own, but shunning Gods easy way. They will obtrude their whole rivers of oil and wine, and whole barns of corn, for the sin of their souls; whereas he asks only a third part of an Hin, and an handful of flower for a meat offering: A poor thing in God's way, is better excepted then all excess of our own. Ye load me (saith God) and pester me with your offerings, I groan under the burden of your sacrifices. Honour me in mine own way, and I will make it easy and sweet to you: But else, the sand is not more heavy to men's shoulders, than you to Gods; you are out of God's element, therefore every thing is weighty; you may complain that you are not regarded, but the Lord pities no toil of hypocrites against his word. Elija shall sooner consume the sacrifice with fire from heaven by standing still, and praying in God's way, than all Baal's Priests with their lance and leapings upon the Altar. Cost without wit is waste. It's said of jonathan that he had wrought with God that day on which he overcame those Philistines. So I say, God's people work with God, 
1 King. 18.28. with 37. 1 Sam.  (rather he with them) but hypocrites work with themselves; therefore they lay out their labour for that which profits not, and money for no bread. They go against the stream, a Esau in his hunting, for the blessing went another way with less ado. 
Esay 55.2. 1 Sam. 14.45. 2 Tim 3.7.  As it's said in Timothy, Always hearing, never coming to knowledge: Oh the endless bootless toil of hypocrites! You poor asses, running the Devil's round, and grinding in his mill, with your eyes blindfold, at last be scared out of your trade! You do but as Samson, 
Judg. 15.  lay heaps upon heaps, and die of thirst! Once get into the right way, and undo somewhat first, which God would have you forgo instead of your do; and this will cause unto you incredible ease and sweetness in your proceeding. Remember that speech, Esay 30. your strength shall be to sit still: Sat still and be quiet therefore in your hypocritical devotions, and be stirring and working with God under the condition of his promise, and your labour shall not be lost in the lord 
1 Cor. 13. ult.  Else you shall suffer loss not only of a part, but of the principal; you shall sink in your sweat, and the most despised fatherless creatures with their poor emptiness, scarce daring to lift up eyes to heaven, standing afar off, shall go away better justified than you with all your supererogations. 
Luke 18.13.  And when you are thus defeated, your mends shall be in your own hands. So much for this second.  
Use 3 Thirdly, this Doctrine reproves sundry sorts: And first, all such as having enjoyed the liberty of God's Ordinances all their days, 
Reproof. Sundry branches. 1. The chief season of ease is at first.  yet never had the wisdom to discern that spiritual season, in which the Lord makes this work of faith easy and welcome. The ease of believing (in God's usual method) attends a peculiar opportunity of Gods own vouchsafing, in which he doth more readily work, then at all other times. Commonly when the word is first sent to a congregation, as a dainty, as a rare and desired pearl, an object of price: Again, when the spirit of the hearer is carried with violence to carry the Kingdom away, whatsoever pains and charge it cost them; when also the Lord sends the Angel or Minister with a more than common spirit of zeal, to stir the muddy pool to the bottom, and to unsettle men's hearts frozen upon their dregs: I say, when as the Lord inspires him with the spirit of Eliah or john Baptist, with special love to the precious souls of men, with laboriousness and the spirit of convincing: when as the Gospel draws all sorts unto it, by the fervency of affections and examples of such as make toward it, than there is ease in believing. Not when the Gospel is waxed stolen in a Town, and Manna plentiful, which commonly causes loathing and fulsomeness: Not when the hearers heart is sunk and dead in his breast, indifferent whether he speed or no: Not when the spirits of the Ministers of God wax dull, as Moses hands with long holding up: Not when the Spirit of grace, of power, melting, drawing and persuading, gins to flag: And (as Micah saith) is straitened: 
Mica 2.6.  Not when the hearts of Ministers faint in them and turn another way: Not when they are driven out from their places, and are feign to seek into remote Countries: Not when the affections of people wax generally dead, and careless which end go forward, rather minding their own world, will and ends, than the matters of salvation.  
When these marks fall out, the shadows of the mountains wax long, the wild Beasts go out of their dens to spoil, and the labourers turn their backs upon their work, because the Sun is down. Not in these seasons, not in death, deep sicknesses, crosses, fears, losses, is there like to be found this ease I speak of? And therefore, Oh you (my brethrens who hear me this day!) who have long lived here under the means, (above fifty years) think seriously of your estate. If yet the work of believing the promise be undone, if you have outbidden and survived all these happy seasons, (wherein your own souls know you felt such damping of corruption, raisings of heart, thawings, inclining and move of spirit, to embrace the offer of salvation) and have fallen to the world, to pleasures, to ease, and (as Cain did) being cast out of God's presence, to go and build Cities: Let my words now pierce you (if any tenderness at root remain in you) and take heed lest if ever you find God gracious, (if he have not quite cast you off for your dallying) you be put to toil and travel for it, lest it cost you ten times as much trouble as you might first have had it for. The Lord is hardly drawn to return to a particular man, when he hath left a public place: I tell you, if you have slighted such means and seasons as these, it must be the unspeakable patience of God which can pull you home at last: It were strange if a man who hath lost his fair or market, should come many days after and meet with those commodities which he wants, than he might have stored himself with ease, but after with much hazard and cost.  
You have had your season, your accepted time and day of salvation; 
Special application to the present people.  many hundreds have believed and set seal to the grace offered, and most of them are at rest with God. If you be those unhappy ones who have received it all this while in vain, 
Hard for long dalliers with God, to recover him again at their pleasure or leisure.  I doubt whether ever any new appetite will be lent you, and although it were, I doubt whether (the doors being shut) you shall speed of your desire (though you should run from Berwick to Dover, from old England into new for it) or be admitted to believe: Oh! How shall I speak to this woeful place for the paddling out of her season of ease? God hath brought salvation to your doors, as to the children of the Kingdom, pinned it on your sleeves, I may truly (and in a good time) speak it, The Gospel hath always brought you more gain than it hath cost you: Pulpits have been, as it were, set up in your streets by your houses, (so near is the grace of God come unto you;) and when others have ridden and trotted five, ten, fifteen miles, you have had it at home, for stepping in at the doors; floods of butter and oil have flowed down in your brooks and streets, and thousands have been satisfied with your leave: You have been as free borne to the Gospel; What (in all the world) shall you pretend for yourselves, if you have never had (I say not the best portion) but any part at all of it: Oh! that I could teach you, (after all my pressing of the promise among you) how to dispute for yourselves? But that exceeds my skill; you have had a fee-simple, an inheritance of the Gospel, you have been married to the Lord, under long, constant, unwearied, plain and powerful means, long ere I came among you: All men's gifts have served you, 
Note you of the congregation.  you have entered into other men's labours. I may add this, that you have possessed fields, vineyards and orchards, which you never knew the price of; never bought tilled or planted. For myself although I have long lived unprofitable, yet if ever God lent me any fitness to do you good, it hath been since I came among you: And yet some of you, through laziness, worldliness, love of your shops, formality, neglect of meditation: Others through a cursed sullen heart, snuffing at the Ministry, stumbling at the stone of offence, but the most from a cloyed and surfeited stomach with much food, have never come to taste the ease of mercy. If some few have, truly, either they have little else to take too, or else God hath picked them out as odd ones here and there; and what may become of some of these when means shall fail, God knoweth! But now even at this last cast and farewell, for God's sake, come in and dally no longer, and break through all your lusts for this promise! It shall vex ye as fire one day, to think of this, how foolishly did I miss of heaven? When I might have had it with ease, then to lose it for a base lust, a vanity, which shall leave me empty, Oh fool in kind! The Lord move your hearts! So much for this first branch of Reproof.  
Branch. 2 Secondly, here is reproof for all such as have forestalled this blessed ease of God, 
Deny selfe-ease for God's ease.  by leaning to their own strength, zeal and affections. I have beat much upon this: Now I say no more but this. Wonder not if your lives be full of complaints! Oh ye, saith Esay! who kindle a fire of your rotten sticks, 
Esay 50. ult.  and compass yourselves with your own sparkles, much good do it you with your own light and heat, but you shall have this at mine hand, you shall lie down in sorrow! Is it a small sin that turns God's ease into misery? 
Vers. 10.  No surely. A viper shall come forth of your own heat and sting you to death without repentance! Who is he among you that fears the Lord and obeys the voice of his servants, that walks in the darkness and hath no light! Let him trust in the name of the Lord, and stay himself upon his God: And so doing, he will do his work for him. Get once the slight of it (as we say) and then half the work is at an end: Lay down rather your own spirits and sparkles, good deeds and affections, rather than take them up to demerit God and resist his ease: And so by denying yourselves, here on the left hand in your vices, there on the right in your virtues and praises, sucking out an humble heart out of the promise, (for alas! what needed the cost of Christ, if your cost could serve the turn) you shall find yourselves to profit more by one Sermon, than you have done by ten. So much for this second Branch.  
Thirdly, this reproves all such Ministers as turn this true and spiritual Branch. 3 ease of God into a carnal liberty, and smoothing their ignorant and profane people, 
Preachers of carnal ease who sow pillows.  yea sowing pillows of fleshly ease under their elbows; telling them they are in good ease, and these Preachers scare them with false fires; for God's yoke is easy, Christ came to destroy the hard Law, etc. And the ground of this practice is either idleness, to spare themselves a labour, or through profaneness, or through God's just judgement to give them teachers such as themselves are, to cause them to stumble and fall, and rise no more, and all because they have rejected better means. And others Pelagian wise, teach that there is an universal sufficient grace offered in the Gospel which also is effectual, except men resist it, and that they have free will to accept and embrace it. As for the doctrine of God's peculiar ease of persuading some more than others, they cannot endure it. They teach the people to say to God, as those in Esay are brought in, saying to one man, do but bear our name and own us, and we will be at our own findings, thou shalt not be troubled with our maintenance, we will be fed, apparelled and supported by our own means and monies. 
Pelagian ease of selfe-conversion, and of frewill confuted.  So say these to Christ, bear our name for fashion, and obtain a general pardon by the merit of thy blood, and as for the application of it let us alone, we will find strength by our own free concurrence with the grace offered, to fasten upon and apply it to ourselves. And so if there fall out to be any defect herein, it is no want of the accommodation of grace to us, (for that is equal to all) but our accommodation to it in such a due season, matter or other circumstances, as if they had been concurring, might have produced a persuasion to receive the grace offered. To all which, I answer, such ease as this in obeying the command of believing, the orthodox Church of God know none: The ease that is, is on God's part, preventing, assisting and perfecting, and from none of ours. To us, the work is absolutely impossible. So much for this third Branch, and so for this third Use of Reproof.  
The fourth Use should be Exhortation, and that many fold. First, Use 4 to all Gods poor servants, 
Exhortation. In sundry Branches. Such as have found ease in God's way are thankful.  who have found God's way sweetened thus and eased by the Lord, that they be very thankful for this special favour. Say thus, who am I whom thou shouldest make that sweet and easy unto, which to others thou sufferest to be toilsome? Thou mightest have brought me as hardly to heaven as others, there is not a prouder, tougher moulded wretch of an hundred than I have been, 
Jer. 2.3.4.  yet thy mild and gentle cords of allurement have been strange to me! Thou hast pulled me with the cords of a man, made love to me even in the wilderness, forelaid my way sweetly, brought me into the net ere I was ware, concealed difficulties while afterward, mitigated my horrors, gone leisurely on with me, drop upon drop, line upon line, not gugged me too deeply with my lusts, not suffered me to revolt to my old courses; thou hast laid no heavy burdens upon my shoulders, required no toil of service; thou hast given me an hope of success from the beginning, so that I have gone to work with hope, been freed from excessive fears, temptations, crosses, discouragements, which many others are basked withal. For my part I know no reason, and I can but wonder, that thou shouldest do as thou hast (which I cannot deny without lying) to one so hollow, inconstant and perverse, as I know myself to be. It pleases thee to hold me fast to those steps to which thou hast brought me, and to try me no deeplier than thou givest light and strength to resolve and revive me again. Methinks, thou hast made the whole mystery of Christ sensible and lively to me in the ground of it, the merit, thy scope (which is to magnify thyself in the hearts of thine) and my heart hath found some sweetness in it, found it day by day more lightsome and sweet: As the loadstone holds iron to itself, so I have felt thy promise to draw me, so that I cannot give it over, nor forsake the means, but they are daily sweeter and sweeter to me. I have not felt such temptations to hideous thoughts & lusts as some have done: I am not disquieted so much about the measure of my preparations as some have been, from my youth up, thou hast by steps and degrees wrought that which thou art feign to work in others by violence and with difficulties: Nothing but excess of clemency and mercy hath been my portion; and yet in all, I have held some good testimony in my own heart of sincere and plain intentions, although feeble, yet faithful. Oh bless the Lord!  

Pity such as get to heaven with difficulties.  As for others, whose birth costs more travel and pains, pity them the rather, and confess thou owest them so much the more compassion by how much they come harder to heaven than thou dost. We see an heir toils not so much for all his inheritance, as a poor labourer for a groat a day. Doth the poor man murmur at him? No, but puts himself under providence which hath made some owners, some tenants, some to live at more ease, others with more toil: The Lord is the maker of both, and perhaps foresees, that if the poor had as the rich, he would bear it worse, and therefore his rough spirit must be basked and held down from pride and rebellion. Let not such as meet with more hardship in their conversion accuse God, for changing ease into toil: Let them not murmur at Lydia, at Zachee and such as have been easily brought home; but bless God that he would trouble himself with such pieces as they, rather than burn them as knotty logs scarce worth the hewing, and bestow any cost upon them for his own names sake, rather than they should perish: But let them be fare from cavilling at God that they have abode the heat of the day, and others coming in at the eleventh hour have fared as well? 
Matth. 20.15.  Is thy penny the worse silver for theirs? Or is thine eye evil because Gods is good? wonder rather that ever that penny should come in thy purse, then that others far as well, or that thou farest not better! So much for this Branch.  
Branch. 2 Secondly, let this be an admonition unto thee for the time to come, that this ease of the first mercy, 
Beware lest the ease of the first mercy, cause thee after to slight it.  become not a snare unto thee afterward to cause thee to slight it and forget it. Do not as wanton heirs, who spend it as lightly and basely, as it came easily: Lest the Lord make your hearts ache for it, and set you on the rack, teaching you to repent and to keep within bounds. Oh! abuse not this goodness, slight it not, walk not slackly, sit not lose upon easy mercy; devote thyself rather to God, for so free, sweet easy mercy, with the most close faithful heart, thinking nothing too dear for him. David could break forth Psal. 43. ult. into great triumphs, after a tedious conflict and combat with his fears, doubts & depth of heaviness, and say, I will still praise him who is the health of my countenance and my God: And shalt not thou say so much more, who hast escaped many such scour? Do not now think thou art safe, thou mayst hear, pray, receive the sacraments as loosely and formally as thou wilt, because grace came easily: No, make the more precious account of it; else thou art a slave and no Son. An heir seeing himself stocked by his father, with sweet dwelling, rich grounds, great revenues, so that he needs not to cark and toil for a living: What doth he? Surely as the Lord bids the Israelites, who came into a land flowing with milk and honey, and that at the best vantage, even in the harvest of all commodities: 
But rather knit the heart to God. Joshua 5.11.  Beware lest now ye forget the Lord that hath thus endowed and furnished you: Walk humbly, and fear the Lord that it may go well with you: So should we do; we should say, now all other things are done to mine hand, there is but one thing to do, Lord teach me to do it well; If I can be full and yet remember the Lord that made me, and highly esteem the rock of my salvation, he will think them well bestowed, 
Deut. 32.14.  and confirm them to me, else they shall be a snare.  
Fall not to adam's and Eves sin, who in the abundance of all things, being set in a Paradise, could not digest their happiness, but fell to revolt, and so were cast out. Say not, Soul, eat, drink, be merry, cry not, peace, peace; but let the ease of mercy keep thy soul from all presuming and sensual security. 
John 5.  Remember that bitter pill given by our Lord Jesus to a lose one, whose cure cost him nothing, & so he began to play his parts: Thou art healed, now sin no more lest a worse thing befall thee, and then thou wilt wish, would I had lain lame by the pool still! We are scarce able (brethren) to bear the ease of mercy but we wax wanton, and that is the cause why so few find it, and so many complain of such difficulties: It is just with God to make us wear the chain for it, to teach us to walk before the Lord more humbly and soberly. And so much for the second Branch of the Exhortation. I should now have concluded the Use with the third and last Branch, that we walk in the experience of this blessed ease, to trust God forth on for the like goodness. But the time is spent: Let us cut off here and call upon God, etc.   

THE FOURTEENTH LECTURE Still continued upon this thirteenth VERSE.  VERSE XIII. 
And his servants came near, and said unto him, Father, if the Prophet had bid thee do some great thing, wouldst thou not have done it? How much more then, when he saith unto thee, Wash and be clean?  
VERSE 14. So he went down and dipped himself in Iorden seven times, etc.  

2 Kings  I Gave you an hint briefly (beloved in our Saviour) when I last ended the former Sermon, what I would have proceeded with, if time had permitted. I have showed you, That the believing of God's promise (to such as are in case) is an easy thing. Sundry grounds and Scriptures I cleared the truth by, and sundry Uses of Instruction, of Terror, of Reproof, and of Exhortation I have added. And to this last (wherein two branches were urged Branch. 3 then) belongs a third, that is, That all who have found this handful of ease, 
The ease of mercy should make God's yoke light for ever after.  in believing pardon, should be earnest with God for the ease and sweetness of an holy course, that the yoke of God may become easy and his burden light. Say thus unto the Lord, Hitherto thou hast dealt with thy servant in mercy, thou hast not laid heavy tasks upon me; I cannot accuse thee (like an hypocrite) that thou hast taken up where thou hast not strawed, nor reaped where thou hast not sown: Rather I may say, that others have laboured, and I am entered into their labours, that is, found a sweet and easy work of believing. Now as I bless thee for this, so yet, be not angry with me, if I have another request to make unto thee, 
Matth. 25.24.  and that is, that thou wouldst still hold the like hand towards me, in making the life of faith sweet unto me, and the course of obedience most welcome and familiar. Oh! let it be no harsh thing unto me to believe all thy other promises, 
Gen. 18.30.  concerning strength against tentations, power against my lusts: 
And breed experience for time to come.  Lord let not the difficulty of walking be as great, as the ease of conversion was merciful; just it were with thee to make it so, and to try me what soundness, what uprightness were in me by hard trials: But oh! lead me not into tentation, do not suffer my corruptions to wax stronger than I can master, nor Satan to be more fierce and fiery in his darts than I can resist or quench: I do not pray against crosses or assaults, but that they may be according to man, and that an issue may be given with them, that I may say, thou hast been afflicted with me in all my afflictions, to make them tolerable, 
Esay 63.9.  by thy meekness, confidence, patience and courage put into me: Let the Angel of thy presence save me and conduct me, bear me up by thy hand continually, and redeem me out of them all at last in an happy manner; give me O Lord, both the upper and the nether springs, enlarge my coast, and be with me against those Canaanites of the mountains, 
Judg. 1.15.  who have iron chariots! If thou shalt indeed bless me (as jabez said) thou shalt be my God, 1 Chron. 4.10. Teach me mercy to the distressed, patience in affliction, faith in straits, soberness in blessings, faithfulness, if a Minister, subjection, if a wife, understanding, if an husband, dutifulness, if a child, trustiness, if a servant, and let there be sweet ease in all these.  
Lust is sweet (Lord) to my unmortified part, but present thou such a prevailing sweetness in thy love by thy promise, that it may bear down the corrupt pleasure of my sin; so that, while thy love and the joy of thy countenance is present, the image of such scurf may be despised, and it may not be tedious to me to reject the tentations to wrath, revenge, earthliness, looseness in liberties, pride, vanity: But all these may become bitter to me, thy grace making them so! Oh (brethren!) the Lord teach you to think of this: Strange it is, how many of us go to work with God in the way of our conversation, especially if private, solemn, dangerous, disgraced, hard duties be urged, we find our hearts so sullen, weary, hollow, fickle, carnal in any duty which concerns us, as if God were highly beholding to us for our work. What then should be the pitch of our ambition with God, save that still he would carry us upon eagle's wings, hid all difficulty of Religion from us, present it to us as a sweet object, remove our waywardness of will, and fill us with love, that we comprehending the length, depth and height of it, might be filled with his fullness, and be carried on without any great rubs, or sad offences, that our heads may not be brought to our graves with sorrow, but we may finish our course with joy. David in that Psalm 27.4. having found one mercy with God, stays not there, but lays in for a new: What is that? One thing I will ask of God that he will not deny me, That I may walk and spend all my days in his house continually: A child finds it no trouble to him to walk in the presence of a loving father, who pities and provides for him! So shouldest thou. Mourn thus, if ever any thing come between my soul and ease, it will be this treacherous heart which will come to a point! It's that which so manacles and pinions my soul, that I cannot reach that liberty and joy which thy servants feel! It's that (Lord) which makes me so dark, so lowering, discontent, unfruitful and sad! 
Esay 38.  Oh Lord! ease me here, these have oppressed me, deliver me! I do not lay in, for liberty to the lusts of the flesh, to fulfil them, 
Pray for five things to make Religion sweet.  I desire the kerbing and destruction of them for ever, and their wasting daily! But till thy sweetness satisfy my soul, and soak me to the roots, I shall never be as I would be, nor can thy work be as it ought to be! Accept therefore first, the will for the deed, a little for much, that shall be one vantage. Then again, cover and hid defects, and look upon my better part, thine own grace, and not my corruption, interpret me with favour to the uttermost. Then thirdly, betrust me with those principles of love and sincerity, which will make a little go a great way: And then make my lusts to be my clogs, and as saul's armour upon David's back, who could not go with them: And to conclude, make the yoke of thine afflictions easy, and enlarge me to run the way of thy commandments with cheerfulness. So much for this third Branch.  
Branch. 4 But there is yet a fourth branch of Exhortation behind, flowing more necessarily from this Doctrine, 
Nourish not fears about the way of God.  than any of the former: And that is this, That seeing the people of God, have an allowance from God of ease in believing: Therefore let all poor souls set their hearts at rest, and not nourish fears within themselves of a more tedious entrance into the Kingdom of Grace, than the Lord hath promised. Nay rather, let them fasten upon this privilege, not looking at themselves, but at him, who hath all impossibilities at his beck, and can turn them to ease. In which respect Abraham is said to believe, that (although in show Sara's womb was to be barren, yet) because God was able to make good his word, therefore from one who was as dead, should issue thousands. Thus faith gives glory to God, and drowns her own fears in his power: True it is, we cannot believe that God will make his promise easy till we believe: But one excellent argument to draw us to believe, is, the meditation of it as an easy work, and that the Lord can and will make it so. As I noted before, the cause why so many start and shrink from the way of God, is the conceit of the most noisome and tedious hardness of it. The sluggard still cries, A Lion is in the way, 
Proverb.  I dare not go. Take we heed of this bondage: We cannot dishonour God more deadly, then by an ill conceit of him, and his method of believing. For wisdom is easy to him that loveth understanding; if God will make it so, why shouldest thou gainsay it? A lowering, sullen heart, causeth this slavery in us; we are willing to believe that which we wish: but look what we have small list unto, that we naturally frame to ourselves very difficult. 
Counsels against this disease.  Strive first to get a true judgement of the way of conversion, that the Lord hath said its easy. It's that which Naaman's servants here labour to beat into their Master, and by it prevailed with him for the obeying of the promise. Next strive to get under the condition of it, for all such are at next door to it. To this end, instead of studying thyself and thine own abilities, study the promise, and let that draw thee to be in love with him, who hath so freely offered it; that will win thy affections to it; and when thy heart is taken with it, thou shalt soon be on thorns to enjoy it. The ease of believing issues from the souls getting under the condition of the promise. Touching which point, because it will offer itself in the next verse more fully, I say the less here. That which in a word I will press here (and so finish) is this, Resist faiths enemy which is bondage, an ill opinion of God, a conceit that he love, our toil and vexation; and nourish faiths friend, which is God's ease, and that he is no hard Master, no tyrant, no taske-master, but one that delights in a cheerful obeyer, and faith will follow sweetly. God loves one that will not be scared away with Lions and Bears, but come to God for ease with assurance, that its easy for him to give: The cause why there is such difficulty in believing, comes not from God; but it comes from our false opinion and a strange conceit that all precious things must be difficult.  
It costs the Lord exceeding pains to banish out this error, which if it were once overcome, it's not to be said, what incredible ease would appear: Therefore let thy course (poor soul) be, to beg of God the benefit of this ease; pray to him and say, If the way to heaven be of thy mere inventing, if the Lord Jesus himself be thy free gift, if the offer of him to a loaden heart be free and voluntary, if the gift of faith itself be thine, and thou hast bound thyself both to give feet to come and to give ease to the soul that cometh, where lies the difficulty? Surely in the slavish heart, which fears where no fear is, which judges of God according to her own sense. Now to sense and flesh who dare say, or when did ever God say faith was easy? Come to him then and importune him for this ease: Lord take away my slavish heart, I have woeful experience, what my moiling and toiling wit and course is able to do: At the first, I liked it well as mine own strength; but now I am tired with it; I see it's thy plague, thou givest toil to the wicked, but to the good and pleasing in thy sight, ease and rest: To hunt and to roast that they have got in hunting, to labour moderately, and to eat of the fruit thereof: Oh this blessing I want! Lord, all the fish in the sea are at thy call, thou canst in a moment gather them all together into one place: 
Luke 5. Joh. ult. Gen. 18.14.  Thou canst bid Peter spread his net, just where they are, and enclose multitudes in it, after he had fished all night and catcht nothing. Alas! he cast out his net on the wrong side all the while; but when the Lord Jesus came, than he cast on the right side, and catcht abundance. At thy command Lord, a dead heart shall be quickened, a dead womb shall conceive, a cripple of thirty eight years shall be healed, and what hard thing hath not turned easy at thy command?  
What was easier than to go through the red sea first, and then Jorden dryshod, when thou causedst the winds to keep up the waters like two walls on both sides, and to dry up the mud in the midst? What is hard save because of lets? And what is not easy if bars be removed? Oh therefore Lord! thou who by that miracle madest Peter a Preacher, and gavest him a sign that he should be a fisher of men, and enclose three thousand at one Sermon; teach me this blessed gift, make me such a Preacher of reconciliation by thy skill and ease: 
Act. 2.  And thou who broughtest all fishes under the net, be not discouraged by my shinesse, fear and loathness to be driven in: Say but the word, and I shall come under it, and thy Minister shall cast out on the right side and enclose me! Oh happy soul! if after all my tricks and wiles to shun thee, thou shalt at the last, make my will willing, and cause me to come under the sweet and yet authority of thy promise: I crave not Lydia's ease, Zachees ease, I know now thy course is more leisurely: I do not so much seek shortness of labour, as sweetness of spirit, and meekness of heart, and sureness of success, and riddance of my baseness and contradictions: The wilderness shall be as welcome to me, as the way of the Philistines, if thou wilt tame my rebellions, and give me a pledge of Canaan at last! The Lord will not stop his ear to such a prayer; mercy pleaseth him, and the ease of mercy pleaseth him; what should hinder him from giving that which pleaseth him? Only our own ease set up against his, makes the way to heaven tedious, if that be removed, heaven will be as easy as this cure was by washing in Jorden. So much for this last Branch, as also for the whole Use.  
Use 5 I proceed now to the fifth Use which is Admonition and Caveat: viz. 
Admonition. Wisdom is needful to judge of the ease of grace.  That notwithstanding all which hath been said about this point, yet that we be wise and discreet in our judgements, both concerning God's diversity of dispensation, and concerning the estates of men. For the first, although I have said nothing but the truth of God hitherto, yet this must not breed ill blood in us, when we consider his casting off thousands, yea millions of people, both such as are without the pale of the Church, and such as are visible members by Baptism: It may arise in the minds of some to think, that if the way of God were easy, why should the Lord hid it from so many generations, from the beginning till now, (for aught we know) among Pagans and Infidels? And why should so many among ourselves after their long knowledge and use of means, yet find it so hard a task and come short of it when all is done? The answer whereto is, That the secret ways of God are not for us to descant upon: If he will conceal this way of his from many for special cause, we must say. Known unto the Lord are all his ways and works from the beginning. 
Act. 15.18.  Hebrew, Greek and Latin are things easy and familiar to some children, but they who never had training, 
Judge not rashly either of God's public,  never come to know them; they are theirs whose lot it was to have good education. It's the lot of some Countries to have plentiful Mines of gold and silver, and it's no hard matter for such to dig it out of the earth: 
Act. 17.38.  But they whose lot it is to have no such privilege, know not what the ease thereof means. Therefore the woeful forsaking of them, and passing by those times of ignorance, must not make us think, that those to whom the Lord reveals it, find it to be a difficulty. It's easy only to such as the Lord makes it so; Whom he will he shows mercy unto, and whom he will he hardeneth. Such secrets as these must be trembled at and adored, not descanted; rather those whose portion it is to be so mildly and easily drawn home to God, should applaud and magnify his goodness to them as a peculiar privilege, and say, He hath not done thus to every Nation, neither have all known his ways. That which hath been impossible for some to reach unto, we have been borne unto as free men, and have found it easy and sweet unto us.  
Secondly, let not us judge the estates of such, 
Or private administrations.  as whom the Lord hath exercised with long difficulties in this point of believing: I need not instance: It's well known to all that observe God's government, how different it is in this kind; how sweetly and safely the Lord hath drawn and carried on the course of some of his servants with ease and comfort: And yet, how many others, not inferior in grace unto them, have been brought through a thicket to heaven. Paradise and Purgatory are not more contrary notions, than the estates of these two. How many holy men Preachers and others have led wearisome days, nights and years, in their conflict and continual combat of their unbelief? How intricate hath Satan and Melancholy made their conditions, that they have thought it as impossible for them to believe, as to climb up to the clouds? The Lord knows why he suffers such holy, humble and hungry souls to be so long tozed and disquieted without ease; some to see sin more bitter in the cross and curse of Christ, then in all legal terrors, and some to die so; 
Phil. 3.  not to teach us to judge them (for no doubt they are comprehended of him, whom they comprehend not) but to tremble and adore the Sovereignty of God, who will as it were step out of his course when he pleaseth, and is bound to none, and hath it in his own hands, how and by what way he will bring his to heaven. So much for this fifth Use.  
Lastly, this should be Encouragement and Comfort: That although the helps and means under which they live are poor, their wits silly, Use 6 their memories weak, their courage small, their fears great, 
Comfort and encouragement to poor souls by this ease.  the Devil mighty to beat them off, their friends ready to discourage, and above all, their own hearts most ready to dismay and give them the slip; yet the Lord having drawn them truly to seek him, he can make the way easy, and can fight as well with few as with many: He can make a way through Euphrates for his remnant to return by, as Esay saith, His bare word speaking causeth the light to appear, 2 Cor. 4.6. and one word of his mouth will cause the light of grace to shine in the heart, and scatter all darkness at once. Oh! how shalt thou hold up thine head before the Lord when he hath made thy way easy, if thou by thy base sloth and presumption, or stoutness and rebellion, or by the minding of other trash, shalt make thyself uncapable of it? When the Lord promises to carry thine Ark above all rocks and mountains, and to set it down at length in safety upon dry land, that yet thou wilt not betrust thyself to it, nor resign up thy fears unto him! Oh, thou shalt be speechless when the Lord comes against thee! Therefore (to finish the point) bear thyself upon this sweet privilege of ease and enjoy it; was not Ruth willing to enjoy the favour of easy gleaning? Did she reject the ease which Boaz his favour allowed her, 
Ruth 2.16. & 3.13.  in suffering the ears of corn to be scattered before her by handfuls? No surely, she and her mother both took it as from God. Say thus, I think it was thy good will and pleasure (Lord) to have it thus, else it should never have been, thou meantest love to me, else I should have made no such earnings of it: But seeing thou wilt have it so, shall I reject it? No, but rather draw others by thine experience to seek the like.  

2 King. 7.  Ease makes men very ready to talk. The two lepers having found such an easy booty, could not be quiet till they had declared it to the King's house; declare it thou to thy wife, to thy poor children, let it be as a loadstone to pull their hearts to the promise, Come my child, I see thou fearest thou shalt never get any thing; but look not thou at thine own awcknesse, look at the Lords ease: I looked to have met with as hard a bargain of it as ever did any; but no sooner had the Lord tired me with mine own wrestlings, and humbled me under the hope of his sweet ease, but my chief work was over. Even so, get down thy heart, subdue it to God's promise, and all shall be sweet and easy. If a Lady being sued too by a King to be his wife, should answer, were I a Queen I would soon hearken: but alas I am a poor Lady! Would the King affect her? No surely; the marrying of a King will make a Queen of itself. 
1 Sam. 25.  Abigail hearing that David had sent for her to be his wife, made a great matter of it, but seeing he would needs have it so, rejected it not, though she was not meet to wash the feet of his servants: 
1 Sam. 18.23.  And David though he said, Seems it an easy thing unto you to be the King's son in law? Yet refused not finally to be so when it was put upon, but accepted it with gladness. No man willingly stands in the light of his own lawful preferment, save a fool. And so much for this last Use, and for the whole Doctrine, grounded upon this first Argument of the Servants.  

The second argument of the servants naaman's love and respect to Elisha.  Now I proceed to the second: And that is the love, esteem and repute wherein their Master formerly had had the Prophet. They saw it now to be weakened through prejudice, therefore they put him in mind of it, and (as in the next point we shall hear) do rectify him in that error. But for the present, the argument (couched secretly) is this, ●f thou lovest and esteemest the Prophet really, obey him and be ruled by him: thou wouldst have done any thing he should bid thee, because of the honour thou barest him. Do so still, if thou love him, obey his counsel. This their argument breaks itself into two parts: First, into a ground of reason. Secondly, into the reason following upon it. The ground is, Thou esteemest and honour'st God's Prophet. The reason, therefore take his loving counsel. Of both these in order in handling this second argument, if God will.  

The clearing of the ground.  Touching this ground of Naaman's esteem of Elisha, because I doubt not but many will cavil about it, let me first clear it, and then come to the point. Some will say then, what wonder, if so strange and miraculous a cure of a desperate disease as naaman's was, did attract extraordinary affection, and cause a desire of gratification? But that's nothing to our love to God's Minister, which if it be sound, must arise upon better bottom: But to that I answer two ways.  
First, though Naaman of himself was carried as an ordinary man, yet the Lord having the ordering now of his whole course, bred as well good affections to the Prophet, and to God his own glory and worship, as it bred gladness of the cure: So that, even in this love of his (being in the bud) may be discovered a seed of that which after broke out when he was healed. We read of the like example, Joh. 9 of a poor blind creature, who no sooner was healed by our Saviour of his blindness, but his affections of love broke out strangely towards him; shall we think that because the occasion hereof was his cure, therefore there was no more in it, save a mere carnal humour? No; if we read the 37. and 38. verses, we shall see what fire this sparkle brought forth when our Lord Jesus had met him, and enlarged him with more grounds, to love him upon better reason.  
But secondly, I say, it were well, if even we having deeper and stronger bottoms to build our affections upon to God's Minister, were carried with no less demonstration than he was, of which, more in the Use shall be spoken. And whereas it's objected, that now his servants rather tax him for his want of present love to the Prophet, then commend him for the former. I answer, what wonder if so weak a man were so easily transported in his passion from his former affection? First, it was God who suffered it for his humiliation: And secondly, how many who think themselves to stand upon surer ground in their love to the Minister, yet upon fare lesser occasion than naaman's, even mere tetches and pritches, very toys and conceits, can alienate their love from the Prophet of God, and that both more deeply than Naaman and without repenting thereof, which yet he presently did. So that the truth is, we have no such cause to cavil against this point, nor to disdain to take Naaman to be our example; rather it were well if we would prove as good Scholars, as he is meet to set us to School.  
The point than is, 
Doctrine. The esteem of God's Minister ought to be precious.  The esteem and love of heart wherewith we embrace the Minister of God, aught to be singular. If the Prophet (say they) had bidden thee do some great thing, wouldst thou not have done it? Sure, it must be great affection which should so easily cause a man to do great things? Whether we understand their words in relation to his obedience, to any charge which the Prophet should have put upon him for the cure of his disease, or in relation to his readiness, to beteame the Prophet a deep gratification for his labour; both must needs argue love and esteem. If the Prophet had told thee thou must go barefoot on pilgrimage many miles, or fought some battle of great hazard or the like, wouldst not thou have adventured thyself to get thy disease cured? If the Prophet should have required at thine hands some rich recompense, talents of silver, costly apparel, the most curious presents that could be, wouldst not thou have freely granted them? How much more then, when he saith unto thee, Wash and be clean? So than Naaman's love (we see) runs in a strong stream, a small thing should not part him and the Prophet, he would do great things for him rather than fail, let but the Prophet command a task, or ask a reward, and what would not he do? Nay freely, unasked, unexpected? So that the point is plain, That the affection which Gods Minister (if the faithful Minister of Christ) deserves at our hands, is and aught to be singular and precious. This point first, I will prove by Reason, then by Scripture, and so come to Use.  
The first Reason is, the charge of God. It's eternal, and cannot be infringed. I enter not now upon the strict question of Tithes, (my Text reacheth only to the singularity of loyalnesse and love, and that other Reason. 1 argument is at large handled by others) but I say of the Ministers patrimony, 
Note.  as of the Princes, it is eternal and unalienable, without horrible sacrilege. God hath both in the old and new Testament, most cautiously provided that the Minister should never be forsaken. How frequent are those speeches with Moses, 
Deut. and Josh. 18.6. 1 Cor. 9.12.13.14.  Forsake not the Levite all thy days. The Lord hath not given him a portion among his brethren, but the Lord himself is his portion: These levitical phrases are of eternal right. Thou shalt not muzzle the mouth of the ox (saith Paul out of Moses) he that serveth at the altar must live upon it. If we afford you spiritual things, is it much if we reap your temporal? Did those Ministers of God, who were inspired with extraordinary gifts by the holy Ghost without their own toil and industry speak thus, who because they freely received, might freely give, and shall it not much more be verified of them that serve at the altar of the Gospel, whose labours cost a greater price of pains and charge to furnish? And because these Texts do trench rather upon the fruits of love, than the affection itself: How were the Galathians affected to Paul, Did they think their eyes too dear for him, to pull out and give him? Are not the very feet of them beautiful, who bring glad tidings of peace and good things? Did not those Galathians receive Paul as an Angel of God? 
Gal. 4.15.  Would not they have imparted to him not only their goods, but even their very souls? And what wonder? Are they not his joy and crown? Are they not as his wife? Are not their souls dearer to him, than the bodies of men can be to a Physician? Doth he not love them with a love fare above whatsoever a friend, an husband, a father, a guardian can affect the persons of their friends, wives, children or orphans? If the love which they utter be greater, must not the duty of love be so which they own them? So then, God will have the people to tender, esteem and honour the Minister: It's a charge which no time, no prescription can alter.  
Reason. 2 Secondly, as they are thus to embrace him for his very message sake and the honour of his calling: So also in respect of the outward service he performeth, as man to man. Who goeth to warfare upon his own charge? Who can attend the word and the world too? Should they that serve at the altar and attend to reading, be compelled to forsake their places and play the drudges? Blow and sow, runn● to mill with their sacks, and to market with their wallets to get in their own provision? Shall Gods anointed one's, upon whose head the oil of the consecration of their God hath been laid, and are separated from men, to the use of God, and the service of his Church, return to be common worldlings, trade and traffic in earthly affairs all the week long, and on the Sabbath, with profane hands, attempt holy things! Is is not meet that the be borne out of all other charges, 
See Heb. 13.17.  that they may closely attend to God's work, unto which who is sufficient? Yes verily. Shall shepherds, soldiers, watchmen, Ambassadors, all need their support for their travel, and shall a Minister be left to his own charge? Were it for the King's honour to send his Ambassador to Venice, and there to leave him so destitute of means and provision, that he should be compelled to turn Merchant, or Factor to maintain himself? What baseness were that? Should he work with his own hands as Paul (who therefore made tents, because he needed, neither study, nor provision?) How dishonourable were it? Read that choice Text for this, Heb. 15.27.  
Thirdly, the Minister of God, his main work is, the saving of the Reason. 3 souls of those that hear him, to turn people to the living God, 
1 Tim ult. Act. 26.8.  from their Idols, to beget them to God, to convert them, to travel of them a new, till Christ be form in them, to marry them first, and after to present them as a pure virgin to the Lord Jesus, to bear them upon his shoulders, to heal them of their diseases, to keep them from the Wolf, Lion and Bear, to comfort them at the heart, and to declare unto them their righteousness, with a thousand such like spiritual offices; and can any affection, love, cost, maintenance, equal that tender regard of a Minister, of the eternal souls of God's people? No verily.  
Nay not so only; but they are sacred pledges of the people's welfare, Reason. 4 that so long as they abide among them, they carry them as under the safe conduct and banner of God: The fire shall not burn them, nor waters drown them, nor wrath of God consume them. While Moses and Aaron were among the Israelites with their mediation between God and the people, carrying Gods gifts down to them, and their prayers and sacrifices up to him, how safe were they? While Noah that Preacher of righteousness lived upon earth, what waters could hurt it? Was it drowned till he was taken into the Ark? They are even the hostages of safety to their people: Those that stand in the gap, and lie in ambush for them, howling between porch and altar for them, Spare thy people O Lord whom thou hast bought! 
Joel 2. Numb. 14.15.16.  What shall the heathen say (saith Moses) if thou bring thy people into the wilderness to destroy them? Such advocates and impleaders are they at the bar of heaven for their welfare! They are the Dogs of the great Shepherds flock to shelter them from the wild beasts of Heresy, Schism, Profaneness, and Atheism, and from vengeance provoked thereby: They with their Censors stand between the dead and the living to stay the plague: They are the pillars to hold up and hold forth the truth of God, and to preserve it incorrupt and unspotted till the coming of Christ: They are the Swords and Axes of God to cut down and destroy the wicked, and enemies of the Church, that mouth of Christ, out of which the sword of two edges proceeds, either to defend or destroy: They are as Abraham's jobs, samuel's and daniel's; great stakes & props to uphold the great building and frame of the Church: as they said to David, Thou art worth ten thousand of us; So are these, if they be such as they ought, persons picked out, one of a thousand. 
2 S●m. 18.3.  And shall not this honour of theirs procure them love and honour at their people's hands deservedly? Yes, without question. Not as though all they can return, can equal the cost and worth of the Ministers labours; 
Philem. 8.  (for the work of conversion deserves the return of the soul in thanks) but to declare the obedience of their heart to him that commands it; and the thanks which they inwardly bear, and would testify in a far other kind if it were in their power. 
Psal. 16.2.   
And lastly, that the due which in deed we own to God (save that our goodness cannot reach him) may in the descent of it fall upon his Minister, whom he hath made his instrument of doing good, and his Attorney to receive our acknowledgement. The reward is rather an honourable, than an equal recompense. So for Reasons.  

Proofs. Gal 6.6. 1 Cor. 7.9.  The Scripture is plentiful of proofs for it. Let him (saith Paul) that is taught in the word, communicate to him that teacheth him in all good things. And the same Apostle (purposely handling the point) Doth any man plough and sow or plant, and not look to eat of the fruit thereof? Doth not the Law (meaning the perpetual equity of it) say, Thou shalt not muzzle the mouth of the ox which treadeth out the corn? And he that serveth at the Altar, must live upon the Altar? Doth God take care for oxen, or saith he it altogether for our sakes? Surely for ours, that he who soweth in hope, should thresh also, and be partaker of it: If a man should sow wheat in his field, would he not look at least to reap a crop answerable to rye or barley? If we sow spiritual things, is it wonder if we receive carnal? So also again, he implieth in Rom. 19 15. That they deserve special entertainment in a special kind, as one who brings news of an inheritance out of a far Country! Beautiful are the feet of them that bring glad tidings (though dirty and dusty) yet deserve washing and anointing. How much more they who bring the Gospel to the people of God, and say to Zion, Thy God reigneth! And our Saviour addeth, 
Matth. 10.  The labourer is worthy his hire, not welcome only, but maintenance also. He that receiveth you, receiveth me, and he who receiveth me, receiveth him that sent me. He that receiveth a Prophet, in the name of a Prophet, 
Verse ult.  receives a Prophet's reward. In the old Testament, when the Priests and Levites neglected their service, the Lord was fain to stir up extraordinary Prophets, but who maintained them? Was it not a custom that all who went unto them for advice, offered them a gratification? Were they left (think we) for the Ravens to feed ordinarily? 
1 Sam. 9.8.  (In a famine it was necessary I grant:) No, witness that of Saul to his servant, when he meant to go to Samuel, & heard him say, what shall we bring to the man of God, for the money is spent? I (saith he) have the fourth part of a shekel of silver, that I will give him. The like is, that of the man of Baalshalisha, 
2 King. 4.42.  who is said to bring to the man of God bread of the first fruits, even twenty loaves of barley and ears in the husk. 
Heb. 13.  Shall the Gospel be inferior to the Law in this point? So for assistance and encouragement, Obey them that are set over you, and submit to them, grieve them not, nor let them do your work with care and dismayment, for that were smally for your benefit. Let those Elders (saith Paul) who rule well be counted worthy of double honour, 
1 Tim. 5.17.  (both of maintenance and countenance) especially those that labour in the Word and Doctrine. These are sufficient, others perhaps may offer themselves in the process of the point.  
Quest. But wherein may some say, stands this love of the people to the Minister?  
I answer, in many offices; I will mention two or three of the chief. First, in the justifying, honouring and esteeming of the Minister. For if that be once prejudiced in their hearts, farewell all hope of success upon his labours. Ob. But the Minister himself must look to that. Answ. 
Answ. 3. Things. 1. Honour.  I grant it in part, viz. That no man is bound to magnify him, who dishonours himself by his sloth, scandalous life, tongue and manners; and yet even of such I must say, that to delight to deprave such, or scorn them, (whom rather we should mourn to behold) is sinful. And as for the infirmities of the well-deserving, we should cover them, and carry a mantle backward that we may not see their nakedness. But I say, there is oftentimes great desert of honour in the Minister, which yet he cannot come by: Therefore it's the duty of the people perpetually to seek the credit, and promote the esteem of such: For under Christ, the Minister is that wisdom, 
1 Thes. ult.  which all the children thereof must justify, Matth. 11.19. If he count them his honour and crown, what should they count him, save their mutual honour and best garland? How should they bear up his name, as the Lions of Solomon upheld his throne, vindicating his person against all scorners, cavillers, upbraiders? Not to be ashamed of him before any, whether equals, betters or inferiors; yea the whole congregation should backe him, and strengthen his hands against all opposites, that he may (without suspicion or fear) go on in his course, as we read of the people to Joshua Cap. 1.  
Secondly, 
2. Sealing to their Ministry. 2. Cor.  it stands in the people's sealing of his Ministry and labours in their own souls and conversation. That they may be an Epistle written in their hearts for the commendation of him, without any other letters testimonial; and that the impression of his pains may be seen upon them, which is the realest honour of a Minister in the world; unto which is consequent the honour of their adherence 
Adherence.  and communion with him as the chief member thereof, that he may be made privy to their profitings or decay in understanding and grace, that he may mourn with them in their sorrows, and rejoice in their comforts, as a tender father, guardian and nurse, that he may resolve their doubts, ease their griefs, and be all in all to them; that no man may better know them then himself, and they him and his voice as their Shepherd, without estrangement or shinesse.  
The third is their serviceablenes 
3. serviceableness. Joh. 19.25.  to him: That they count themselves to stand charged with him, as our Saviour charged john with his mother: To be provident for his supply and support, by all meet preventing of affronts and offences, at home, abroad, by procuring assistance, favour and protection, by their best endeavours, travel, friends, counsel and mediation, as acknowledging him to be theirs. As once a Physician bade his Minister look to his soul, and he should not want one that would look to his body: The like should each man, Lawyer, Justice, Gentleman or meaner do within the compass of their places: Each one should have one shred of him or other.  
Lastly, allowance of a fair and comfortable competency of means, 
4. Maintenance.  to prevent carking or shifting courses, or whatsoever might disable or dismay him in his Ministry, or divert him from attendance to reading; that so he may the more freely devote himself to his work: And this must not only last while he is in the yoke and occupied, but also if he shall by any infirmity, disease, age, decay, become less fit for his service then formerly, (especially if wrong and opposition of enemies cause it) that yet they take it in good part, not adding sorrow to sorrow, but sticking to him in his distress. So much for the Answer of this Question.  

Uses. Ministers must not be distrustful of providence.  I proceed to the Uses of it. And here first, let this point be solemn Admonition, Information and Instruction to the Minister of God. Admonition first to beware lest through distrust and infidelity, he suffer his spirit to consult with flesh and blood for the matter of his encouragement and support in his Ministry. Hath the Lord had such respect unto him as to charge his people solemnly with the sustenance and maintenance of such his faithful Ministers as serve at his Altar? Hath he engaged himself by promise to them, to be their exceeding great reward, and not to suffer them to want? Hath he betrusted his Church with their welfare, that as they would look for mercy and blessing from him, so they honour and uphold the person, state, life and liberties of his servants the Ministers? Oh! take this kindly at God's hand, trust him to make good his promise; he who hath the hearts and affections, the estates and purses of all at his control and command, he is able to encourage us and sustain us in our painful, conscionable discharge of the task imposed upon us, to feed his lambs and his sheep, to wa●ch over them, to go before them in an holy example. Let us not shrink from this work, nor shrug at the difficulty of it through fear, opposition of men, malice of enemies, bad examples of those who favour their own ease, belly, pleasures: But leave we such to themselves, and trust we God, who hath taken such strict order for our provision and contentment, so long as we be faithful. As Peter speaks, Feed we the flock of Christ, not for filthy lucre sake or from a greediness of gain, 
Pet. 5.2.  but from a ready mind, well apaid and satisfied with our service, as serving a good Master who will see us abundantly requited? 
Josh. 13.33.  The Lord told the tribe of Levi that they should have no inheritance among their brethren in the division of Canaan: For why? He himself would be their portion: He had taken good and sure order for them and theirs, that they should have no cause to complain. And so he did. For so long as they walked in their places faithfully, they were richly provided for. Should the Levites then murmur against God for this unequal distribution? Should they cavil against him and say, that he had cut them off from their hopes and means, and preferred their brethren before them, so that they must wait upon their trenchers, and feed upon their scraps? No, no; Rather he had exalted them above their brethren, and allotted them a portion out of their estates by a command; so that now their life was a life of faith, their duty was to feed his people in jaacob, and his inheritance in Israel: Their lips were to preserve knowledge, so that the people might from their mouths understand the lore and law of God: If they attended these things well, they were to cast themselves upon God for the rest, who was their God all-sufficient in a more eminent measure then any of the other Tribes.  
Even so let the same care of God for us, encourage us to our work. Let us not forsake this plough of the Ministry, looking bacl after the world and our own ends: Let us not distrust him for sinister and outward respects: The world is unthankful, and the hearts of men very false and hollow: this might cause us to forsake conscience and seek our own ends, leave our studies, conceal needful discountenanced truths, pick quarrels with our calling, and allege that we Ministers of all others, are meanliest appointed, exposed to the wrong and base usage of men, that know not their worth, nor how to prize their pains: Therefore they must be feign to be less attendant to reading, study, oversight, visitation of the people, and regarding of their souls; They must be compelled to turn Purchasers, Usurers, Merchants, Husbandmen, and to busy themselves deeply in the world: They have a charge to look too, wife and children to maintain, and they know if they be gone, no body will look after their posterity, therefore if they turn their studies and Ministeries into carkings and toilings for the world, let none blame them! Well, there is, no doubt, some cause to accuse the unthankfulness of people: But of all others you may worst complain; for you rather harden their hearts by your own covetousness and base dishonouring of your Ministry, by your sloth and idleness, then procure to yourselves, or deserve respect and esteem from them; they only may plead that who cleave to their Ministry, and be instant in season and out of season, not distrustful, 
Tit. 1.6.  slothful Cretians and worldlings; and therefore be admonished: Take not an occasion by the sins of the people to distrust God, but rather by the promise of God abhor your ease and distrust, and fall to God's work with cheerfulness and good conscience.  
Again, seeing God hath taken the care for us Ministers, 
2. Branch. Admonition. Snare not our consciences in doing our work.  whiles we are at work, let us not snare ourselves with an ill conscience in the doing of our work. God is not tied to our sin for the means of supporting us. Many make it a strong argument for the swallowing of any gobbets, and to defend themselves in their flattering of their betters in their sin, smoothing and blanching them in their base courses; because else, say they, we shall not have their good will, encouragement and assistance: Great men's frowns are now a days all in all to scare men from faithfulness in their Ministry! And if any peril or danger be cast in men's way for keeping of conscience, presently this objection offers itself, but what shall we do? would you have us beg, endanger our estates and freeholds, our liberties and welfares? Alas poor souls! Is this the thank which you return to God for his alsufficient providing for you? Should you distrust him after all the care which he hath taken? 
1 Pet. 3.  Should you now (as Peter speaks) cry a confederacy with the wicked, cleave to base dishonourable courses, to attain your own ends, as if there were no God to provide? It were base enough to do thus if the Lord hath left you at six and seven, to shift for yourselves, but having so faithfully promised to see to you while you are faithful; why should so vile a thought enter into you, as to imagine, that except you lick up the scurf of the time and play the temporizers and hypocrites against conscience; you must needs want supplies, and be destitute of maintenance? No, no: Trust God, walk in your uprightness, fear not the fears of the malicious, but sanctify the Lord God in your heart, who hath promised to be with you to the end of the world: 
Matth. 28. ult.  Let him be your fear: Let his promise be your strong hold, forsake him not, and he will not fail you; he hath a treasure hid in the bowels of the earth for those that cleave to him, and warp not from him by an ill conscience; he hath not set men on work to honour and support them, to the end that he himself should let them sink or swim, if others should haply neglect them; but in such a case, he will step in himself, and be their God alsufficient rather than fail, so that they shall say by experience, There is nothing lost by trusting God: 
Heb. 13.5.  At the hardest, they have God's bond to put in sure, and he hath said, 
1 Pet. 4. ult. Matth. 16.26. Habac. 3.  He will not fail them: Fear not therefore what man can do: But in well doing commit yourself unto him who is a faithful keeper; lose not conscience, for what shall a man give for the recompense of it? Can all that a man gains by such a bargain, requite his loss? No surely: Therefore quiet ourselves, though there were no calf in the stall or bullock in the flock, yet the Lord will be your strong salvation. I have seen the posterity of the idle, scandalous, covetous, of Epicures and lovers of their own bellles, ease and lusts, such as with Hophni and Phinees, have stolen from God's sacrifices, to serve their own turns, to beg their bread, yea in that very place, 1 Sam. 3. it's threatened: But never saw I the righteous forsaken: I have heard of a faithful Minister who refused to change his living for conscience sake (though it were poor) and that which was offered him was rich: There came to his house a good gentleman who seeing him far hardly with great content of mind, instantly gave him some pieces to encourage him in his course: Or, the Lord hath given such a blessing upon a little, that it shall go a great way; or, if he have given a man means of his own, he shall willingly live upon them and spend them, that God may have his work done the while; and if men fail, yet God shall cause the Ravens to feed us, rather than we shall perish: Children shall have portions, education and means, from unknown friends, and nothing shall be wanting to them, that are not wanting to God.  

3. Branch. Admonition. Debauch not nor dishonour ourselves.  Moreover it shall warn God's Ministers to beware, lest they deprive themselves of this promise, by dishonouring and debauching their own persons, names and estates, by their misdemeanours. They may long enough cry out of the despisedness of the Clergy; if themselves pull down the house of honour and due respect, with their own hands. Such have too much honour in that they hold their places. Quit yourselves therefore (my brethren) of all such indecency and vulgarnesse of carriage towards your people, as might disparage you: Be no common Proctors and Barrators among them, seek not theirs but them, chief love them for the good which is planted in them, teach them not the fashions of the world, to be quarrellers, contentious, covetous, side not with some against others, maintain no factions and partialities, be no common companions with them in their bargains and worldly traffic, hang not about their shop windows, be no janglers and pratlers with them in common matters, haunt not the Alehouse, pot and pipe, with them: In a word, be no jovial, boon fellow with them in their meetings, feasts, games, and pastimes: Easily is such a one despised, who discovers himself in such kinds, and the like I may say in eager pursuit of the uttermost of our deuce, grating upon them, 
A sad time when the Ministers are not so countenanced as they ought.  and threatening them, always at Law, and never satisfied; rather buy peace and interest it in their souls to do them good, though by denying ourselves, aim not at great things, esteem of the poor with their two mites; be not proud, ambitious and disdainful, seek not the account of the greatest only: Honour stands not in the self-esteeme of the honourer of himself, but in the esteem and account of others that honour us; who commonly think the meanlier of us, when we think highliest of ourselves: Honour being a shadow which flies from the pursuer, and pursues him that flies from it: Be not therefore lovers of honour, inquisitive after the reputations of men, it's a means to make us scorned; rest content with the portion assigned us by God; reach not after great matters, lest God abase us to a mean condition: Hold an holy mediocrity between covetousness and improvidence or expensiveness; between pride and contempt of our reputation; between supercilious or disdainful carriage, and a common prophaneing of our persons with the basest; maintain the mean in holy contentment, soberness and gravity, which may uphold both our names in that credit, and our estates in that sufficiency, which is meet to encourage and support us in our Ministry, with hope of profit and blessing.  
And to conclude this first Use: 
4. Branch. Be encouraged to feed God's flock.  This provision which God hath made for the Minister of the Gospel, should be encouragement unto him, that setting apart all other matters, he apply himself to that one thing necessary for a Minister to look to, that is to feed and watch over the flock of God betrusted him. Alas! what should it need that we busy ourselves about the needless, and neglect the essential thing of our Calling! What is this, save to tax the Lord of improvidence and carelessness of us? As if he would put us to all the work, and leave us to sink in our own charge! As if he had no respect to our travel and labour of love, but put us to our shifts! Shall he  the grass of the field and the Lilies, which neither labour nor spin? Shall his eye reach to the falling of a sparrow (scarce worth a mite) and shall we his Ministers fill our souls with distrust of his providence, and ask who shall feed us, or  us, or save out of the hands of our potent enemies? Are we not better than many sparrows? Shall we then, or can we fall without the notice of our Almighty Father? Doth he not hold us in his right hand, and walk in the midst of us? What should we then do, but take more thought how we might walk in our course of life and Ministry, inoffensively, cheerfully and confidently? As for other matters, casting our care upon him who careth for us; for whose honour it is, that we be regarded, encouraged, backed, assisted and supported, to the uttermost of that which is meet for us; and in deserting of us (in this our work) he, his name, his glory, his promise must needs suffer, fare more than we, poor worms, can do. It is our distrust, not God's unfaithfulness which leaves us to our shifts: And what wonder then, if we take his office out of his hands, to cark and plod, and be sick of our own discontents? What wonder then, if the great work of our attendance upon reading, watching, admonishing, and being instant in season and out of season, lie by as an arm or bone out of joint, unfit for use? But certainly could we honour God in believing him to be that he is an alsufficient God, and one to whom the Tribe of Levi is precious, and his peculiar portion, we should go to work as men set at liberty, as they who are discharged from thought and care, and therefore having but one thing to do, let us do it to purpose, leaving the rest to him, who will secure us from fear, wrong, danger, enemies; and if he save us not quite from such, yet will support us in them, and more than that, redeem us in due time, from all our sorrows, and wipe all tears away from our eyes! Oh! live we by faith in this promise, stand still and behold we this salvation of our God: And as the Lord said to joshua, so he saith to us, Fear not, I will neither fail nor forsake thee. Only be strong and of good courage. So much for this first Use.  
Use 2 Secondly, this is Terror and Reproof to the people. Terror first▪ to all scorners and blasphemers of the person and function of the Minister. 
Of Terror. Scorners and reproachers of God's Ministers, reproved.  It was once thought to be an odious and black mark of a Jew, to speak against the Priest, as the Prophet's words intimate: But we have such as both speak and do against the person and calling of the Minister, with all the poison and disdain they can, professing themselves to hate the very tribe of them with a deadly & irreconciliable feud. That Centurion in Luke 5.7. is praised for loving the Nation of the Jews: But these abhor both the persons and the whole Nation of the Ministers, taking occasion by all possible means to express it in whatsoever companies they come, yea in the most reproachful manner, what opinions and affections they bear toward them.  

2 King. 9.11.  Such were those fellow Captains of jehu, who when the Prophet's messenger came to do his message, asked him, what mad fellow was this who came in unto thee? Even such base trivial names doth the world give to the Ministers of God: And as the villainy of old Popish Idols deserved the base terms of piled Priest, hedge Priest, knave Priest, and the like: So now ungodly wretches dare abuse God's Ministers as fast for their goodness, calling them singular fellows, proud, pestilent Preachers, fantastical fellows, factious, enemies to the estate: Oh! of all other men they think such may be spared, they were well ere such came, and till they be rid of them they shall never be quiet: As jeremy saith, Woe is me that my mother bred me a man of contention! And again, 
Jerem. 15.10. Esay 8.18.  I and my children are as signs of contradiction; public spectacles to men and Angels, yea the very offscouring of men! It cannot be imagined how Alehouse hunters, libertines, epicures, swea●ers, worldlings, dare speak and think of God's Ministers: Oh! the bitterness of their spirits, 
Proverb.  the venom of their tongues; who can stand before envy? Well, let not all this daunt us! Let us do as our Lord Jesus himself and his Apostles, (who escaped not the like handling even carry ourselves as wisely as we can, and heap hot coals upon their heads by our long suffering and meekness: But as for them, look for no other while they continue as they are, they do but their kind.  
They who despise Christ himself are high traitors and they cannot be guilty of less than of petty treason who despise his Ministers; and if the maligners or revilers of the fathers of their bodies were to be stoned without any more ado: What shall the scorners and revilers of the fathers of souls be done too? 
Psal. 105.15.  Surely although they may escape the judgement of man, they shall never avoid his, who hath threatened them that do but touch, how much more lay so violent and execrable hands upon his Ministers? From what other spirit can it come (let the pretences be what they will) but a spirit of desperate profaneness and debauchedness, yea a Giantlike defiance with God, which because it cannot reach God himself, therefore let's fly all their reproaches and scorns upon such as do most nearly resemble and bear witness of him upon earth: 
Psal. 69.9.  The reproaches of them that reproached thee (saith the Prophet) have lighted upon me: If the Minister can approve it against thee that he bears no other blows or marks, than such as should have lighted upon God himself: Woe to them that are guilty of such blasphemy! for the Lord shall plague them with the same eternal plagues, wherewith he plague's those who immediately have blasphemed Majesty itself. But I dwell not upon these. I hasten to Reproof.  
And first this sharply censures all such as disesteem, discourage and Use 3 desert such Ministers as they are bound doubly to honour and respect. 
Of Reprofe. Deserters and discouragers of such Ministers as they are bound too, to be blamed.  This very fact of Naaman shall rise up in judgement against them in the day of Christ: Did Naaman so dear love the Prophet, one whom he never saw before? Before whose gate only he had stood and heard a message from, but as yet had not seen? At the bare report of him? For a bodily cure? Nay the hope of it a far off? Shall an heathen do all this? Shall he even do some, yea any great thing for him? What colour shall they pretend then that are fare from doing the least thing for such a Minister of God, as not only they have seen, but also heard, lived and conversed with, not the first day, but ten, twenty, thirty, forty years? Not as Prophets but Preachers, (the least whereof is not only greater than Elisha, but john Baptist himself, Matth. 11.12.) not promising the cure of leprosy, but of the soul, not offering the effect of Jordens waters, but the waters of regeneration in baptism! Not by a messenger, but by their own hand, and by the power of the word, fare more excellent than the urim of a Priest, or the vision of a Prophet? Surely one might well think, that such people should refuse no pains, cost or hazard for such Ministers! But be willing (if need were) to thrust themselves between the sword's point and their bosoms, to ride and run to do them good, to stake their purse, counsel, travel, selves, souls and all for their encouragement: If for the Brethren, much more for the Fathers, should we lay down our lives. But is it so? 
2 Joh. 3.16.  Surely let that prejudice which men generally have of the very handling, yea naming of such a point as this is, say for them what their affections are in this case! yea and the thoughts even of Ministers themselves, who study how to pass over this point, as the Dog of Nilus passeth by the stream, rather catching here and there a lap, then daring to stay and drink for fear of some Crocodile or other to snap him up! I hope (brethren) you will pardon me, if I deal plainly, as having no claim either to your tithes or purses, who (I am sure have spent five times more charge in furnishing myself for the work of the Ministry, than ever my Ministry was worth unto me) therefore the rather I beseech you give me favour: I come not to accuse you of this congregation, for your present love or countenance: Only I must tell you, many who now in our welfare, use of gifts, liberty and elbowroome, show themselves forwardest to encourage us; 
Note this fulfilled Prophecy.  if God turn the wheel, and change our publicness into privacy, and our liberty to restraint, and our peace into enmity, and our health into sickness, and leave us to their courtesies, will be the first that will lower upon us, and challenge us rather for our curiosity and preciseness, then regard us either for the former services we have done, or for the sorrows we suffer. Experience hath proved it so throughly already in many worthy lights, who have spent all their oil for the use of the Sanctuary; that even those hearers of theirs, who most of all seemed to rejoice in their light, have no sooner saw their light to be a little darkened to the worldward, but they have slipped away in a mist, and beheld them as strangers afar off, deserted them, their wives and children, so that, (except God had sent them meat and support from unknown places) they might have either famished, 
Luke 16.3.  or been urged to dig or beg for their live. And what measure is to be expected here from you, God knoweth; but it is no other like, but the most will fulfil the sins of their forefathers in this kind, and verify the Proverb, No penny, no Pater noster.  

Special Reproof. 1. Against partial lovers of the Minister.  But I must confine my Reproof to some order. For I see that which is spoken in general and to all, is spoken to none. First then, here are reproved all partial lovers and esteemers of the Minister, such as love not directly out of the judgement of a Ministers calling and labours, but out of humour and conceit. Such a Minister, they say, they love and can well affect, but as for others, their edge is not so much toward them: Why? Are they not as faithful, zealous Ministers of God as the other? Yes verily: Why then do you carry so partial an affection between them, occasioning both emulation between the Ministers themselves; and provoking others by your examples (for such one doth a great deal of hurt in a congregation) to partiality and baseness this way? But know O man! whosoever thou art, that what ever content thy giddy humour may give itself in such a course, thy conscience (if thou have any left) will one day take on with thee! Poor wretch, that which is done according to God is done equally! Unequal affections are from self and self-ends, and therefore must look for no reward from God, they have all the reward they shall have already: Look to thyself therefore betime and repent; get thine hidebound spirit enlarged in thee, & be not straitened in thy bowels to such as are large toward thee.  

2. Passionate lovers.  Secondly, it reproves all passionate lovers of the Minister, only so long as the pang holds; in a gare and heat, they will run, ride and take any pains for the getting and countenancing of a Preacher: But why? Hoping to tie him to their own girdle: So long as this hope lasteth, they will be foremost in procuring him dwelling, means and account, and who but he? But let him once come near, and touch their disease to the quick, and show himself a true friend indeed to search and heal their sores: Oh then! They turn as deep enemies; then all love is forgotten, than they must fall as low as the earth, who before were lifted up to heaven: Alas! whom sought ye when ye sought Ministers? Such as might soothe and flatter you? 
Matth. 11.8.  Reeds shaken with the wind? Are they therefore become your enemies, because they tell you the truth? Surely then are you sick of some such malady as must be strongly purged: If God love you he will heal you with better Physic than you seek.  
A third sort there are, who love indirectly and for by & base ends, 
3. Lovers indirectly.  not for the end of the Ministers labours, but if they can please themselves in his wit, memory, elocution; if they like the phrase, quaintness and carriage of his matter to tickle their ear, or if his company be merry and jovial, apt to correspond with their humours, if he be useful to them in any other kind, than they can love him: But if these accidentals be wanting, the oil failing, their love wanzes also.  
Others there are, 
4. Lovers for vainglory.  who will show themselves forward for the Minister, that their zeal may be noted, and it may appear, that they are especial men above others, and so they seek the opinion of men in that behalf. But if they see others as forward, or more forward than they, so that they are not like to have the repute and name of it, than they are cold, yea dead in the nest; showing that they sought themselves more than God in their love; and therefore although they should have all their will, and win the spurs without any contradiction, yet their love would not prove effectual to their own good, except God do change both it and them in a special manner.  
Fifthly, all formal, verbal and fulsome lovers of the Minister, 
5. Formal and verbal lovers.  who will not deny him good terms, good salutations, compliments (yea praises behind his back) but there they rest and go no further: If they be urged to any real respect and acknowledgement, they vanish presently; for you must know words cost them nothing, therefore they can afford them good cheap, but more they will not beteame. Countenance, assistance, maintenance and the like, are burdensome to them: Rather they pull away from them that which is their due, defraud them of that right which is not in their power, lawfully to deny; & that with all the secret subtlety, cunning and devices which possibly they can, and think that the best gotten goods which is fleeced from him. All bread of deceit is sweet, but especially the bread of sacrilege; but as all stolen bread shall become the bane of the thief, so above all other shall this. Oh say they! its good reason that the Minister should be regarded, and we hope he lives well, and where he is worth a score of pounds, would he were worth hundreds, God stir him up many friends, we should be glad to see him prosper, and many such good morrows; but as that empty barren companion in Saint james, who bids the poor be warm, and fed, and clothed, (as if he were all made of mercy) yet neither , feeds nor warms his back, belly or flesh; so fares it with these lovers. Oh the world is full of such empty and hypocritical dissemblers!  
Sixtly, such as care not what cost they bestow upon their lusts, 
6. Lovers of their pastimes and sports better.  their sports and pastimes, pricking up their children in vain fashions, maintaining a sort of lose and rude servants that spend their time in guzzling and drinking: Their Hounds and Hawks they care not what they give for: In a word, for their own ease and ends, to game and spend upon their riotous appetites, they care not what course they take, give up their house-keeping, and cut off all charges which can be, and more than they ought, till they make themselves odious: But press them to do any thing for a poor Minister, who preaches painfully upon small allowance: Oh how hardly it comes off from them! It's death, and as the cutting off a joint, to be drawn to such a service.  

7. Scant lovers.  Again, others perhaps, will afford him some poor and dry pittance, but there is all: It's as water taken out of a pit, not out of a fountain, when they have done their devotion, all is finished: They add not assisistance, countenance, maintenance and honour, as thinking all too little; but stint themselves within very narrow bounds & will stir no further. 
Let no liberal people in the City or Country be offended.  Endless it were to speak of all: These may serve for a taste, by the paw you may judge of the Lion. Oh! that this Reproof might so pierce them, that they might fall upon themselves, and reprove themselves bitterly for their more than heathenish, unnatural, unthankfulness.  

Papists may condemn us for our disregard of our Ministers.  This blind generation of Papists shall rise up in judgement and condemn us Protestants, yea many of us noted for our zeal: For what cost do they refuse to be at, to maintain their Priests and Jesuits in their bravery, nay what fines would they not be willing to pay for the liberty of their Religion? But alas! We who profess a better, and seem zealous for it, have no such principle of love in us: Our Religion must stand alone, and defend herself, or else she may sink or swim for us: It's the mercy of God to our Kingdom, to keep the hearts of our Queen and Kings of blessed memory and nobleness of heart, in the defence of the truth of God, without toleration and imbezeling, and long may the Lord so rule and dispose of their spirits! For it's to be feared, if they & we were but brought to the trial, who would give most for their Religion, they for their Priests, or we for our Ministers, they would outbid and outdrop us, (many of us, even wealthy Gentlemen and others, I will not tax all) as much as Crowns or royals outbid brass farthings. The Lord show us our disease, and to what issue it would come, if God prevented it not.  
Use 3 Thirdly, this point is Exhortation to all, who are convinced of this Truth: 
People exhorted to honour and support the Minister.  That they practise this duty of love to the Minister of God. If you would truly be free from all these aspersions, (as what good heart would not shake her lap of such dung?) Do not only abhor the treachery, inconstancy, baseness and unthankfulness of hollow lovers: Do not only abhor the love of yourselves, lusts and appetites more than God or his Minister; But especially learn this mystery of loving a Prophet for himself, and in the name of a Prophet, for his message sake: Get an heart knit to him in a close band of amity which no sword can cut in two, no time, occasion or danger interrupt: Let it not be a love of teeth outward, or outward signification, but a childlike, loyal, reverend and sacred love without dissimulation. Let the very joy of his message go as drepe into thy soul, 
How that may be effected.  as these bad properties go into the spirit of the contrary. Lin not till the Minister of God have as well kindled a fire in thy heart of sound love and affection, as set up a flashing light in thy mind of knowledge and understanding, which may vanish, though for a time thou seem to rejoice in it: Brethren, if we desire your love, pardon us this wrong, for you shall far the better. If once this Epistle be written or engraven in thy heart with the pen of a Diamond, the characters thereof will be indelible. It's no letter of ink and paper, but written by an Adamant claw of the Spirit, which knits you faster, than jonathan was knit to David: This will make you close and faithful, and you will go under a woods side, into a wilderness to renew your covenant. No message can so pierce into your spirit as this. If your Lawyer should by his skill and pleading, win the day at Law for you, if the Physician should recover you of a deadly disease, if your spokesman should prevail in a great marriage of many thousands: None would stick so deep, nor deserve such love as the message of reconciliation, and the cure of spiritual leprosy, causing the flesh of thy soul to return again as the flesh of a little child. This will make thee do great things for the Prophet, this will ingratiate and make him as one of a thousand unto thee. Shall any thing now part him and me? 
Act. 8.  Think we that the Eunuch (as speedily as Philip was snatched from him) carried him not away with him in his heart? Should money, travel, fear or danger, ever have separated them? Oh brthren! let this example here of Naaman, soak as oil into our spirits! And before you depart hence, beg it of God, that he would teach you the obligation of a soul to his Minister: And then we will give up ourselves (as Paul speaks) first to the Lord, and then to him in a league of faithful amity: Make but this sure that we have received his message, 
Rom. 18.  and then there needs no more. That will be a principle within to dictate and direct the rest; be the fruits greater or smaller, so that love be the guide, all shall be well. The odds which Paul to Philemon speaks of, Thou owest me thine own soul: And that which our Saviour speaks of, To give a cup of cold water, we know, is very large and different; yet where love is the root, both are accepted with God, and all the steps which pass between: Love may be trusted for the measure, for she hath an instinct which teacheth her what to do; she can purge the heart of scantness and straightness, and enlarge it with openness and freedom. If Popish and ungrounded love be so full and free, shall love truly rooted be barren? Shall error be more powerful than truth? No, no: The favour of love that comes from a soul redeemed with the precious blood of Christ, excels all other respects whatsoever, and carries more demonstration with it. And if love bear the sway, a true Minister of Chrst will be as free to impart himself to the poorest and meanest of his congregation, who can make him little requital, as to the richest and best; yea although he be at some cost with them also, as in some cases of distress, and visiting of the sick it may be expected from him: The loadstone which draws his heart in pity and compassion, being the grace and necessity of the parties, rather than his own advantage.  
But to return to the people, in a word, 
The duty urged.  give your hearts openly and freely (next to God) to his Minister for his work sake. Lately I read a story of the afflicted state of Belgia, thralled under Philip of Spain, and Don john of Austria his brother, of whose tyranny the poor Province being weary, they chose by common consent the Prince of Orange for their defender and protector, and meeting him in a solemn assembly at the Town of Gaunt, presented him with a golden heart opened, with this Motto eng●aven about it, [SINCERITY.] And truly, brethren; to apply this, I say the true present of a soul won to God by the peace of reconciliation, is an heart (though not of gold, yet more precious) even made of love and openness, with sincerity of affection: without this we cannot receive the Minister of Christ aright; we may blear his eyes with false colours, but God is not mocked. It behoves us to hope the best of all, whom we cannot convince of the contrary: But except this principle be engrafted first, all other shows will vanish, and a false heart must one way or other, bewray herself. This open sincere heart, is the best present for a Preacher, and that which will do great things if need be, as Naaman was here ready to do: It saith to the Minister, there is mine heart, take that in pawn, and the rest will follow. But an iron close hollow heart, is poison to a Minister. The Jesuits begged of King Henry the fourth of France, that he would bequeath them his heart in token of his esteem, which they keep in a golden cup in one of their Chappells. Let us do so to the Minister of Christ, and as I said, let not Friars and Jesuits prevail more with their votaries for their hearts, then faithful messengers from heaven with their people. That which is well for the present among us, brethren, I commend: (If the Gospel had not some friends, it could not be so well as it is) only take heed, that bad times eclipse it not: But I speak as I do, because days of peace, are not as days of trouble; among some good hearts of sincerity, many are hollow, and the best may amend, and learn to be confirmed to do that they do, upon grounds of conscience: And I desire the Lord that without prejudice we might hear this truth and receive it.  
Ask thine heart whence is it, that my affections are so blunt, and dead towards God's Minister? The more I am loved the less I love, 2 Cor. 12.15. What? Did his message never pierce my soul? Did it never convince me to be a rank enemy of God by nature? That the wrath or favour of the Almighty was my life or death? Did it never convince me of this, that the Lord Jehovah hath in the blood of his own son, devised, offered, sealed up a reconciliation, and that for me? Alas! what wonder, if the hearth of that Altar be cold, whereon God's fire was never kindled. O Lord! work the sense of the message of immortality and life in me by the Spirit of grace, and then I shall behold the honour and worth of thy Minister with a spiritual eye, and that common base judgement of the world shall vanish! Then shall his feet be beautiful, his face and voice precious, and his love above the love of any earthly object. 
Job 33.  Then shall I call him (with Elihu) one of a thousand! For where one Minister cares for reconciliation himself, or teacheth it to others, some others do not; so they have the fleece, what care they whether men sink or swim! Oh! Now I see, it's a rare grace for a Minister to prize a soul, to tremble at the loss of it, to value it at the price of the blood of the eternal God and the loss thereof, as the spilling of the heart blood of Christ! Oh Lord! Didst thou mean a poor soul so well as to give him a part in this blood? And to send me tidings thereof by the messenger of peace, thy Minister sealing up that unto me on earth, which in heaven thou hast granted me? My goodness, my thanks cannot reach thee, but it shall fall upon thy Minister, whose blessed voice thou hast caused to sound in mine ears, and to convey thy love into my soul! I hope I shall not forget such a Levite all my days! So much for this Use.  
Fourthly and lastly, this point is for Instruction, to teach us what duty Use 4 we own to God himself. 
Instruction. If we own the Minister great things, what own we to God himself?  If to the Minister (a poor mortal worm) we own such honour and reverence, what then own we to God himself? If we should do great things for the instrument of our peace, who is the messenger only of glad tidings: What then own we to him that is the fountain of it, and him that sends it from heaven to us? What should seem great unto us for such kindness? How should we carry our lives, liberties, souls and selves in our bosoms, ready to lay down for him? What cost, what price is so great, which should part the Lord and us? 
Gen. 23.15.  As Ephron said to Abraham touching the price of Machpelah, its worth so many shekels of silver, but what is that between me and thee? So should we say, Oh what is my best treasure worth Lord, in respect of losing thy love and communion? 
God will have his servants do some singular thing for him.  Some shreds (I doubt not) we should beteame him, what great thing would we do for him? What virtue goes out of us? What streams of our love and affection go to him, from whose springs all proceed unto us? What singular thing do we for him, who gave his Son to save enemies, and his Minister to bring us news of it? Servants who attend royal Benefactors, love to seal their loyal love by some undeniable exploit and mark of extraordinary service. As those worthies of David would break through an host of enemies to fetch him water; 
2 Sam. 23.15.  so great an hazard that David thought it a present meet for God: And all to teach us, that he whom great things do become to give, deserves the greatest from us, even the very neglect of life itself, if he ask it! When I read of the strange adventures of men for the pleasing of their Lords and Commanders, methinks it shames us Christians! It's recorded of the soldiers of Charles the fifth, who hearing that he desired a way to be made for his army over a certain broad River, then beset with the ships of the enemy: They put their swords in their mouths, and drew those ships surprised to the shore, and conveied over the army in them? What was this but for the pleasing of a mortal man? But when as (one day) the soul shall be summoned before God, and demanded by the Judge, what singular thing hast thou done to put it out of question, what love thou bearest to me? What a woeful regret will it be when it can bethink itself of nothing, save shreds and parings?  
We could beteame that God should strain himself to a demonstration of some great thing for us: If it were to make the Sun stand still, or go bacl ten degrees, to work some miracle, or show some sign from heaven of love to us, that it might appear how great we are in his books! And we make small account of small blessings which others share in with us, who are lesser than the least. But what do we pick out to resalute him withal? How do we curtail him of his ordinary deuce rather, 
Gen. 22.2.  as thinking much of that? The Lord bad Abraham do a great thing for him, even kill his son, and he was ready to do it, and the Lord said, Now I know that thou lovest me indeed: But if he should put us to such selfe-deniall, or try us with hard duties, we rather would hang down the head with that young man, and go away sorrowful: So that he might say of us, I have tried thee now, and found, that thy wealth, thy liberty, wife, children are dearer to thee then myself, I will trust thee no more! Oh how should we tremble at this! How should our base, penurious, scanty hearts, even stink in our nostrils and shame us! 
Act. 3.3.  when that cripple looked steadfastly upon Peter and john, all he gaped after was a penny or two of alms, but they bestowed more than he desired, and healed his lameness. How (think we) was he astonished? 
1 King. 3.15.  And how was Solomon ravished, when he had God's answer? Even so which of us (brethren) that belong to God, can deny, but that he hath given us more than ever we could ask or think? But what have we done for him? Have we found out singular things for him? Denial of ourselves, foregoing of our wills, lusts, pleasures for him? Nay, have we not taken our uttermost liberty in them? A good wife, husband, child, recovery out of sickness, have deserved more from us, than ever we rendered? But what can we say, when his Christ is yet unpaid for?  

1631.  Now this dear year, which of us makes it our season to do great things for God? We know, that we do for his members, we do for him: Where is the man who fellow-feeles this hard pinching year, and these prizes of corn and victuals? If you of the poorer sort, would do great things for God, even live by faith, and set up the promise and alsufficiency of God, above your hungry bellies and empty purses, he would do great things for you! But (brethren) let the sins of the poor go, look we to our own and amend them. Be we really pinched (in the fear of God) with their present miseries. Say not with that churl, shall I take my flesh and bread and give it these beggars! 
1 Sam. 25.  No, give a portion to six and to seven, the necessity of the time craves some singular thing. 
Common service stinks in God's nostrils in a season of special duty.  If now we come in with our common stuff our sin shall be as great, as our denying them altogether at another time. Oh! it were a great thing if we would even feel a pinch in our own selves while this pinch lasts, and abridge our diet, our apparel, much more our feasts and excess, in an holy sympathy of their pinch, and let our pinching and sparing from ourselves, become a relief of theirs and a bound to their refreshing: Else we shall pay full dearly for our baseness! Sell a groat, a test on, yea two (if need be) cheaper then every churl! Pinch yourselves in your prizes, sell your corn, eat your meat and put up gains with less sweetness, more pinching of sorrow then at other times. If it were not (Lord thou knowest) for this pinching time, I would not be so scanty to myself as I am, but seeing I cannot abound myself, 
Satan who seeks thy blood can prevail for more than Christ who shed his blood for thee.  but I am prone to be scanty to others; therefore I will choose to scant myself, that I may be enlarged to others: Let his (good brethren) be that singular thing wherein we declare our selves to God. And if we do this in love, and be suitable in other the like we shall have the reward of such as do great things for God, when as others do little or nothing at all. Remember Satan himself requires it and obtains it at the hands of his servants. So much for the ground of this second Argument. Now I come to the inference upon it.  
The which is, 
The second branch of this Argument.  the application and urging of this truth upon their Master, If thou wilt do such great things out of thy love to the Prophet, then show it by real obeying his counsel; q. d. else, all thy shows are naught worth.  
The point is, True love and honour to a Prophet, 
Doctrine. True love and honour of God's Prophets appears in our obeying them.  stands in obeying his voice. We see in common experience, if a man have a friend whom he seems to think highly of, yet if that friend perceive that in any case of importance and weight, his friend will sooner hearken to any stranger then to him, and that he shall be of his court, but others of his counsel: What will he do, think himself regarded? No, he will conclude, surely this man slights my counsel and follows his own ways whatsoever I say, therefore for my part, I leave him to them who can sway him more with their counsel than I can. How much more than is it thus with the Minister? If he see his people court him in their carriage, compliment with him in speech and courtesies, but still abide the old men, reform nothing amiss, go on still in their course, what shall he conclude? Surely this, I see this people loves me not, for I can prevail with them in nothing, their own ways they will take, though I tear my tongue to the stumps, therefore surely they love me little or not at all. But let us see first some Reasons, than some Scriptures to prove the point, and so come to some use.  
First, they who love from the heart, will obey from the heart, because Reason. 1 there is a reciprocal affection of people to Minister as well as of Minister to God and Christ. Now the Minister out of a loyal heart of love to God and Christ, doth as he is bidden, God saith, If thou love me feed my lambs and my sheep, else pretend no love to colour thy sloth and negligence. Even so should the Minister of God say to the people, If you love me obey my counsel, and do as I teach; else colour not over your falsehood with pretences: As the Minister is to carry himself to God, so are they (under God) to carry themselves to him. It will be smally to their comfort, if all the obedience lie upon his shoulders, for although he hath saved his own soul, yet no thank to them: 
Ezek. 18.  But when there is a reciprocation of affection with the fruit of obedience, then shall neither grudge at other: Both stand in equal obligation to obey, if both perform it, there is mutual cause of joy and love, but if one be faithful to God, and the other unfaithful to him, there will be unequal drawing in the yoke, and great cause of complaint.  
Secondly, there is an holy judiciousness and wisdom in love, compelling Reason. 2 the people to consider, that the Minister presseth that he doth upon them, not as from himself, but as from God; it's nothing to him what they do or do not, he is but a servant, he is set over them for good, and to give an account to God for them; he shall have his recompense for his work, and his labour is with God; if then for conscience he seeks their welfare, and counts it his crown if they obey; 
Esay 49.4.  its equal and righteous that they requite love for love, duty for duty: That they set his crown upon his head by their faithful obedience. The business concerns themselves very sadly, for the Minister preaches not, comforts not, exhorts not for his own ends, but for theirs: If then he be for them and not himself; shall they be able to answer it, if they be not for their own souls? Alas! what shall the discouragement they afford to the Minister, hurt him? Shall it not redound to them? See Heb. 13.17. That were smally to their comfort. He is from God, and as in the stead of Christ, doing his Embassage. As jeremy speaks to those rebels, Chap. 44. Lo I am before you, you may answer me as you will: But know, that he who sent me, will not be so easily answered, 
2 Pet. 1.16.  he will pay ye home for your rebellion. If the Minister be bound to follow God, and not cunning devises and fables of his own head, and must give a strict account thereof to his Master: Woe be to them that perceive not nor lay to heart! What a solemn account will lie upon them if they despise that message, which he delivers upon such terms: He hath saved his soul, but thy blood shall be upon thine own head. True love than is judicious, (see 2 Cor. 5.14.) and as in all other things, so in this; she is loath to offer any measure to the Minister, which she is loath God should offer herself.  
Reason. 3 Thirdly, love is marvellous tender. He than that loves his Minister, is very sensible of that grief and discontent, which must needs smites his heart when he sees his labours slighted, 
1 Cor. 13.  especially if he be a man wholly set to seek God's ends in preaching. A good heart will say, I warrant you, it stings the heart of him who teaches us sound, to behold in us slight acceptance: Oh this will breed bad blood! This will load him with sorrow, and he hath no whither to go for ease, but to him who set him on work: And the Lord will take his wrongs to heart, and count them his own, and that will prove sad for us. Oh! let us not provide so ill, let us not cut down the only prop we stand on; let us condole him in his heaviness, and remove the cause of it; that so his heart being joyed, may procure a good errand to heaven in our behalf, and bring down a blessed answer from God unto us.  
Reason. 4 Fourthly, love is given to esteem highly of that which it loves, unites it and strengthens itself in the object delighted in, she sets it up in her heart exceedingly, and good cause why; for love proceeds from some convinced amiableness and worth in the thing loved, and that reflects bacl honour and esteem. Now if it be so, then love of a Minister will breed honour to him, under God, neither under his worth nor above it, but suitable to it; contrariwise, if there be small or no love, what will the answer be? Tush! what is he? He is but a man as others, yea and perhaps a weak one, a man of passions and frailties: So then mark: A lovelesse heart despiseth a Minister, shames him, is as rottenness to his bones, thwarts the doctrine, makes all that behold him in the mirror of such people to think, they have a Minister of like disposition to themselves, else (for shame) they would not be so base.  
I conclude then, true love will devise with herself, what will grace and magnify the Minister and his labours, and finding that nothing will do it so much as the obeying of his voice; they will force and compel themselves out of the mere nature of their love to obey him to the uttermost, cost it them never so much the setting on; as face answers face in water; 
Proverb.  so doth the life of an hearer who loves his Minister answer his labours. Love must needs destroy itself, if it should disesteem her object; therefore she honoureth that, as she would support herself. So much for Reasons.  
This point, first affords Terror to all basely minded men, who live Use 1 in the utter hatred and scorn of their Ministers, thwarting, 
Terror. Two or three Branches.  vexing and crossing them to the uttermost, in stead of obeying: Such as Jer. 44.16. openly tell him, The word of God which thou spakest unto us we will not hear it: Such as live at open defiance with the Minister, ask, Shall this fellow reign over us? No: Shall we be tied to his girdle? We scorn it: Let us cast his cords from us! 
Psal. 2.12.  What Lord shall control us? Our tongues, our spirits and ways are our own: Shall he teach us to marry, to buy, sell, keep company, use our liberties? Shall he come among us to forestall our pleasures, our wills and lusts? 
They that live at open defiance with their Ministers, are odious.  Cannot we tell as well as he what is good for us? He serves us and lives upon us; and shall we maintain our servant to be in our tops? Oh base wretch! He is thy servant for thy good, but made so by God, not a slave, but a free honourable Minister of reconciliation, not to serve thy humours, but to control them: And (as I said before) than they will run and ride, and lay their purses together, nay set on all the mastiffs of the Country against them to worry them out! But oh woeful creatures! Reproach of Ministers, shame and spots of assemblies, you need not to hunt them out: Read but that in Mica 2.6.7. and there you shall find God himself will do it for you: You say, prophesy not: But I say, 
Ezek. 3.26.  they shall not prophesy unto such, lest they take shame: I will not suffer their faces to be covered with such confusion, as to be plagued with such: I will rid them from among such, and carry them to a people that love them: As for these haters of them, when as once their shepherds are gone, I will come in among them and worry them that worried these: And I will let in a flood upon them of woe, when my Noa's are taken into mine Ark: That which they sought for, revenge of my Minister, I will inflict as a revenge upon them, and when they see themselves left to be consumed by those lusts of theirs, which they scorned to be rooted out by him, than they shall roar for very anguish, some here under penury, rags, shame, diseases and impenitency, some in hell, but then one hour of a faithful Minister shall not be given them if they had the world to give for it. Beware lest (seeing the fearful examples of vengeance in Scripture for contempt of the Minister, besides daily experience of the sudden end of scorners and persecutors, will not draw you from your trade) God make you examples for others to take warning by. See and tremble at the examples of Ahabs' ruin upon contempt of Micaja: Those Jews in Egypt for despising of jeremy, 
1 King. 22.32. Jer. 44.  the whole Nation of them both then and after, for rejecting the Prophets, Christ and his Apostles; and rather make use of such to prevent destruction. Briefly, peruse these Texts, Jer 26.18. Josh. 22.17. etc.  
A second branch of Terror may reach to such, 
2. Branch.  as will first qualify their Minister in his charges & counsels, and then they will obey him, but not till then. It is irksome unto them to obey him in the Lord in matters of conscience: For why? Their hearts are licentious, carnal and profane: 
There be other Ministers which will do the like to their people, till they have made them like to themselves.  And yet they think it a disgrace to live otherwise then lovingly and courteously with their Minister. What course then take they? Surely this, they will first try whether they can by policy, by kind offices, feasting and entertaining of him, pull him into their company, and draw him into the fellowship of their pleasures, games and merriments: These (they think) will be least suspected, and having snared him by these, than they seek by degrees to fetch him into the Alehouse, 
People that will seem to love their Minister that they may lurk in their sins, odious.  to drink and be a good fellow: Then they inject a suspicion and jealousy into his mind against such as fear God, and oppose them in their base evils: Then to whet his tongue in the pulpit against them, to flesh and encourage themselves in their liberties and lusts: And so by these means having baned him, and made him for their turn, they will obey him, good reason: For they have first made him sure enough, and for their tooth, they have taught him to be a meet Cook for their appetite, and to dress their meat their own way, with the sauce that likes them best, therefore they may well venture to eat of it. Oh base creatures! Do ye first crook the rule by which you are to write, and do ye then write after it? Thus it was with him, 1 King. 21. who being sent for Micaja to Ahab, would needs teach him his lesson by the way: Let (I pray thee) thy words be suitable to the words of the four hundred Prophets, and then my Master will surely do as thou biddest him. Do thou flatter and claw him, and then he will obey thee. So do many to their Ministers: 
Note.  They will prescribe him what truths he shall teach them, and what he shall balk, they will tell him what method he shall use, be much in discourse, and little in application, preach smooth and pleasing things, and then they will hear him. But oh woeful people! Is this to hear him or to obey your lusts?  
When jehoiada was dead, the Text tells us, that his Princes came to joash, 
2 Chron. 24.17.  and finding him a facile and flexible man, they ingratiated themselves with him by gifts and rewards, by praises and flatteries, till they had drawn his spirit away from God to Idols, and to serve their own base turn. Oh say they! We are all thy loyal subjects and friends, willing to be thy servants: But we see that except thou harken in the point of Religion to thy people, they will scarce continue in their loyal obedience: Wherefore it is much for thy safety and honour to yield to them, and else it will create much trouble in thy Kingdom: And even thus fares it with people of this rank towards their Minister. For the love of their lusts, what will they not do? Oh, Sir, say they, we see you are a man of worth and learning, and you make us good Sermons, we should be glad to live and love together, and we hope you will be fair and courteous to us: We love to keep our Church and live honestly: Indeed we are shy of them that are so zealous and precise in their preach, as to scare their good people, we would be loath the hearts of your Parish should be alienated from you, which we see will be if you be against our liberties, pleasures and good fellowships: Hitherto we have lived well and like kind neighbours, and we hope you will further rather than hinder it, and so doing, we shall live in peace and good will with you: Oh how such smooth persons fret like a canker! How easily do they prevail with such as are not armed with prevention? Alas! they are taken and snared by such baits, and that little sparkle of good which seemed to be in them, is soon quenched! But to finish this Use, beware (O Minister of God) lest thou be deceived with such cunning of men! and as for them that do so entice them, that they might the more securely live in their lusts: Woe be unto them! they may seem to make a league with hell, to provide a safety and immunity to their lusts: But the Lord will break their league and put a spirit of division between them, so that they shall be as bitter enemies as ever they were friends, and all because their union was cursed, and tied by the band of their lusts: (As Sampsons' Foxes were tied by their tails with firebrands to do mischief) but not with the band of grace and love, which would have held for continuance. So much for this point of Terror.  
Now a second Use may be Reproof of sundry sorts. And first, Use 2 of all such hearers as profess to love the Minister of God, 
Reproof. 1. Branch. Lovers of the Minister in general, yet con●ealing their doubts and cases from them, reproved.  and comply with him in general; but still hold off aloof in point of counsel and advice concerning their particular actions: Doubts they have many touching their estates to Godward, also many difficulties they meet with in their course in matters of weight; but they will never acquaint their Minister with any of them, he shall be one of the first of them that shall be last acquainted wi●h them: Partly through folly, strangeness, and darkness of their spirit, partly through base fear, lest their wants should be discovered; and especially because (in truth) they are not willing to be e●sed thereof, but still to stagger, and are resolved to consult with flesh and blood, rather than to be ruled by knowledge. Such as these the Minister shall never hear of, till sorrow and repentance compel them to utter their folly; when they see they have overshot themselves in their bargains, or marriages, till conscience begin to sting them for their unjust and unwarranted courses; or God cross them with losses, shame, enemies, than (too late) they come for counsel, which if they had sought for in season, all this had been prevented.  
Others, when they have taken their own course and bound sure, 
2. Branch. such as first vow and then inquire, do badly.  then for fashion, they will make show of consulting with a Minister, making him believe that they advise with him upon equal terms; whereas in truth, they make him but a stalking horse, telling their own tale so fair, that they pull some word of allowance from him, that so they may say, they went to work by advice; so if any thing befall amiss, he shall bear the brunt of it: But if it fall out that he dissuade and oppose their purpose, they have made sure beforehand to follow their own counsel: And I have had experience of such, that whereas they have seemed to weep and bewail some lusts and corruptions of theirs, or to hearken to reasons dissuading them from rash changing of their callings, or entering upon dangerous marriages, or to restore goods gotten badly, or the like; whereas the simple Minister thought they meant plainly as they spoke; when he inquires afterwards of such, perhaps he hears some of these who so wept and bemoaned themselves, are ordinary drunkards, or unclean wretches; others were sure of their changes ere they consulted, others continue in their extortion or usury still; but none of them sought counsel directly, but to make semblance of that, is not in them, or to get the opinion of teachable ones, or to stop the mouth of accusing conscience for the present, or to prevent some ill report of themselves, which they more fear the Minister should know, than themselves should commit.  
I have known some who have earnestly besought the Minister to come to their house, and to meet with some friends to prevent haunting of their houses with lose company, who (when the Minister is come) are about the practice of lewd fellowship, and drinking the self same morning; and others who have pitifully bewailed, how raging, shrewish, froward they are, vowing to curb these passions, who yet are found to return to them after with more violence than ever, when they have had some word of comfort upon hope of their humiliation. Solomon hath a Proverb of such as vow first, and then inquire, saying, it is not good: First, to commit sacrilege, and then ask whether it be lawful. These may mock men and their own conscience, but God is not mocked. And to conclude this Use.  

3. Branch. Very teachable men in show, yet persisters in those sins which are reproved, are dissemblers.  Thirdly, this also reproves all such as pretend to be very fair and propense in taking counsel, but when all is done, still they will follow their own course. They are so tractable (in show) that the Minister seems to admire them: For why? Whereas some are so rough and stout, that no man may speak to them against their rebellious courses; lo, these are so fair, that you may say what you please unto them; admonish, convince, rebuke and advise them, you cannot perceive any word or passion to come from them which might offend. Who would not now think these men to be the only obedient ones and to be ruled? But mark them, still they are the same men, their tongues as unruly, their families as ungoverned, their marriages as perverse, themselves as disordered: For why? They are moulded by a custom into this dangerous habit to suffer you to say any thing, they have Asses ears, talk what you will, you shall have a nod and be endured, but there is no heart in them to obey, no strength to be ruled.  

1 King. 22.  Thus jehoshaphat hearing the false Prophets, would needs have Micaja sent for, but to what purpose? Indeed he would hear him speak, and perhaps would have wished Ahab to be ruled by him: But when he would not, did he tremble to join with him, or desist from the enterprise? No, but still continued this trade with him and his son jehoram, and married his son to a daughter of that Idolatrous family which was their ruin! Such a desperate slyness, or silliness, or weakness, there is in many, that wind themselves by this smoothness, out of all men's fingers, that they may roll bacl into the arms of their accustomed habits and humours, whatsoever hath been said to the contrary. 
Simil.  The thick hail falling upon the tiles of houses doth as much pierce and break them, as counsel prevails with these, as the one rebounds bacl as fast as it comes, so doth every drop of counsel pass away from these. Their honour to the Minister, is to give him the hearing with both ears; but to obey him in nothing: Far are these from him that said, 
Esay 50.5.  The Lord hath opened me an ear, I was not rebellious. But I have lengthened out my speech beyond the due limits of the time: Here therefore I cease for the present, leaving the rest till another season. Let us pray, etc.  
The end of the Fourtenth Lecture.   

THE FIFTEENTH LECTURE Still continued upon this thirteenth VERSE.  VERSE XIII. 
And his servants came near, and said unto him, Father, if the Prophet had bid thee do some great thing, wouldst thou not have done it? How much more then, when he saith unto thee, Wash and be clean?  
VERSE 14. Then he went down to Iorden, and dipped himself etc.  

2 Kings  WE ended the last Lecture (brethren) with the latter use of Reproof, in the process whereof, we were cut off: 
Return to the former use of Reproof.  But the point was, a sharp rebuke to all smooth people, who will hear all, and say as you say, but hold their own and do as they list. They seem to want a bottom, all that is said leaketh as fast out as it was poured in, for lack of a digesting and retentive spirit, which their frothy vanity cannot admit. It should seem that those Jews were such, 
Deut. 5.29.  who when Moses declared God's covenant to them, told him the word of the Lord was good, they would obey all: But the Lord cries out. This people have said well in all they have spoken: But oh, that there were such an heart in them to do it, to fear and obey, that it might go well with them! And this sin seemed to run in a blood with them, 
Ezek. 33. ult.  for the Lord tells Ezekel thus, This people will sit and hear thy voice as the voice of a musician, yea thou art to them as one that singeth pleasantly to an instrument, so are they catcht with thy words: But they will not do as thou sayest; for their hearts go still after their own covetousness: They are as sly fishes, which will get out at one mash or other of the net.  
To finish this Use therefore, let all such know, that as it is sinful bashfulness for them, to conceal themselves from their Minister, whose lips are to preserve knowledge: So it is double sin and subtlety in them to advise with him for their own ends, and to use him only as a stolen, when as their hearts are bend their own way: The former are their own wors● enemies: But the latter trench upon the honour of God, the esteem of the Minister, the peace of their own souls, and therefore must be renounced.  
But to proceed. 
Exhortation. Obedience to the Minister urged.  This point in the third place affords exhortation to Use 3 all who desire to approve their love to the Minister of God, that they do as entirely obey his voice in all things, that God by him convinces them of, as they would be loath to forfeit the repute of their love. It's almost counted as treason now to strive with the Priest, he is thought half a Publican, who lives in any contest with the Minister, or is ill affected to him, and yet he or she are as rare to be found almost as black swans, who obey their Minister for God's cause. Therefore as we would love him (or God rather in him) so be we sure we obey him. Wherein, you will say? I answer, since the holy Ghost hath traced out the way himself: I will insist in his own steps. 
Esay 50.10.11. 2 Cor. 5.20. & 6.1.  One solemn proof of obeying the voice of the Minister is, to believe God's promise. Receive not the grace of God in vain: Be reconciled to God. Who is among you (saith Esay) that feareth the Lord, and obeyeth the voice of his servant, that walketh in darkness and hath no light? Let him trust in the name of the Lord, and stay himself upon his God: Let him not compass himself about with sparks, nor walk in the light of his own fire which he hath kindled.  
Mark: This is a sound trial of obeying the Minister, 
Some Instances of the obedience of love.  if we shall deny our own wills and carnal reason, reject all our false colours and exceptions, and embrace the promise of the Gospel, to believe and be saved. This is the weightest charge that God hath given him to urge, and it is the greatest seal which we can set to his Ministry, if we believe it. In this one obedience we lay the foundation of obeying all the rest. It's like Naaman's obeying Elisha, to wash and be clean; if Naaman had obeyed twenty other charges besides, what had it booted him? But in this he obeyed all. Do not then sullenly abide in thy darkness and unbelief still, because thou art dark, but the rather, abhor that rebellious proud heart of thine, which would keep thee in bondage or staggering, and come to God's promise, his light and heat, and that shall comfort thee, quicken thee, humble and enlarge thee. As Naaman's heart grew enlarged to God and the Prophet by his obeying that one charge, so that he thought nothing too dear for them, so shall thine. It will make thee free to obey, not (as he being crossed) to go away sorrowful; but to lie down at his feet, saying, Speak Lord, for thy servant heareth.  
So also, be exhorted not to rest here, but proceed to other obedience: Doth he desire thee to seal to his Ministry by living amiably and subjectly in thy marriage, husband and wife, each to other? Doth he charge thee to acquaint thyself with God in secret? To set up his worship in thy family? To keep bounds in the use of thy lawful liberties, and not to take thy uttermost? To fellow-feele the miseries of the distressed? To serve God in thy time? Mourn for the abominations of all states, and the miseries which they have justly procured? Oh then obey him! He hath warrant to enjoin thee, this task he himself obeys with thee, and suffers as thou dost: Wilt thou leave him as an owl in the wilderness, and not bear him company?  
So again, put case that he entreats thee from God to lay aside thy peevishness, thy wrath, thy worldliness? Doth he tell thee they are the ey-sores of his Ministry? It vexes his righteous heart to behold them! It joys him to see them subdued in thee! Oh comfort him in renouncing them! 
2 Cor. 6.11.12.13.  Thou knowest how to sting him, and how to cheer his heart! His honour and content rests in thy hand, it is in thee to sadden or to solace him: Be not so cruel as to destroy thine own chief prop under God: If he shall say, O dear friend, as you love me, obey me in reforming and purging your family and children of their abuses, their running out to drunken companies and unseasonable meetings, their garish attires and proud fashions; I tell you its your and my dishonour, that in other things you seem Religious, but in these as lose as others. Perhaps ye will not openly set up Maypoles and Morris-dauncing to fret me, but you will suffer your servants to break the Sabbath, which yourselves would seem to keep: What shall we think of this? Surely (to say no more) you shall give me leave to know my friends from my foes in these your do: How can you say you love me, 
Judg. 15.16.  when your heart is not with me.  

Urging of the Exhortation.  Brethren, show what kindness you please in other regards to your Minister, pay him his deuce, send him what gratuities you will; but know, if he be a Minister of Christ, the main scope of his heart and pitch of his ambition, is, to sit near your hearts in the power of his commands and Ministry; 
Tokens of our love to the Minister in other kinds, are no marks of sound love, except obedience follow.  all other things are but the killing him with kindness, and breaking of his head to give him a plaster, if you obey not from the heart; love is always content to be taught and to obey, not to teach or prescribe; be content then to love him as he from God shall appoint thee, and not as thou thyself wouldst, and put case thou shouldest persuade thy Minister thou lovest him (by some other marks) it were his folly to think so, but it is nevertheless thy sin. When thy Minister comes first to thee, he finds thee a man of a double heart to God; he strives to draw thee to sincerity and plainness, he finds thee very ignorant, and seeks to breed knowledge of God and thyself in thee; he finds thee a man of an inconstant frame and not to be trusted, or proud, ambitious and vainglorious, or perhaps contentious, covetous, stout, wilful and rebellious, and labours to change thee; thou sayest thou lovest him: 
Jerem.  Doth his love then prevail with thee to reform these vices, or art thou still the same man, so that he may hope as soon to alter the skin of a Black-more, as to alter them? Then I say thou liest, for thou lovest him not. As that young man coming to Christ, told him many things that he did and had done from his youth: But our Saviour answers him, yet one thing remains, Sell all, and all is well; so say I to thee, in thy paying of tithes, in thy friendly assistance and countenance, thou dost well, but one thing still remains, obey him, and then it will appear, that the other are not done to blanche and daub over thine hypocrisy, but from an heart of love and obedience. I have known some lose professors who have sought to exceed all other their neighbours in the love of a godly Preacher, and who but they, in their running, riding, assisting of him? They have been as his right hand of trust and service: But lo, in a short time these fellows bewray that which lay secret, to wit, an unclean, covetous, voluptuous heart; and what then? Surely all men see evidently that these clavae to the Minister for their own base ends, and to conceal their vices.  
A special watchword to all Ministers of God to beware how fare they engage themselves in the love of any professors, 
A caveat to Ministers. See Joh. 2.24.25. Minister's reproach themselves in ascribing too much and trusting too far such as they know not.  who make toward them in special relation: Try them throughly in their obedience, as well as their pretended love; or else the time may come, when as their baseness shall discredit your persons and Ministry fare more than all their love could prevail. If when all is done, they are so subtle that we cannot espy them, the sin shall be theirs, we have saved our own souls, and may wash our hands in innocency, because we have done our duties.  
When all is done, (therefore) this will hold water if we obey: 
Heb. 13.  So saith the Apostle, Obey them that are set over you: And Paul, I bear you witness, you obeyed the form of doctrine delivered unto you: And again, you received our doctrine, not as the word of man, but as the word of God: Every good hearer should say to his Minister as Elisha did to Gehazi, 
2 King. 5. end.  Went not thy spirit with me when I ran after the man? So, did not the spirit of my faithful Pastor go with me when I was in such a company, recreation or worldly business? Me thought it kerbed me from lightness and vanity, from deceit, from sinning in my tongue, or in any disguisement of intemperancy, or cozenage, or covetousness, to think, if he now saw me, how should I be ashamed to do thus? Oh! he loves me tenderly & my souls welfare, and should I grieve him thus? 
2 Cor. 3.2.  This is indeed to be the Epistle of the Minister written in our hearts, approving our love unto him to purpose. Not that there is not a stronger motive than this, to awe and draw people from good to evil, for there is an holy Spirit of anointing which is given to all good ones, which hath shed the love of Christ into their hearts, and filled them with the length and breadth of it; this should him in the souls of believers, (for so the word is, 2 Cor. 5.7.) and compel them to watch over themselves: This must be the chief Monitor in the School of Christ: If the voice of this great Prophet be not obeyed for itself, the voice of the servant (as he is called, Esay 50.) will be little worth: For what wonder if they disobeyed the voice of Moses the messenger of God, Heb. 2.2.3. who rebelled against that holy Spirit which set him on work, and vexed it all those forty years, as it is Esay 63.11. No it must be the spirit of the Master which must make his Steward esteemed: The love of the Lord Jesus, must make the love of the Minister compulsive, else it will prove nothing but slavish fear, or to avoid base shame; as we see in many a drunkard, or swearer, who for the presence sake of a sinful man, will (for an hour or two) by't in their qualities, which yet they tremble not to commit in the presence of God all the year long. Conclude this point then and say, I pretend love to my Minister, how shall I demonstrate it really? As Cornelius did, Act. 10. It's said, he fell down and took Peter by the feet in token of excessive love and respect: But what, was this all? No surely: But this, that he tells him, They were all ready to hearken to whatsoever the Lord said unto them by him: This was a sure mark; love and fear make reverence, and thence comes obedience.  
When love is solid it works by fear, and causes a loathness to do any thing which might grieve the Minister; it sits like Mary at the feet of the Minister ready to obey: And that not only in slight matters to remove some sin which may be spared, 
1 Sam. 15.  as Saul that killed the lean cattles and the base sort of Amalek; but even the belovedst lust and most precious vice, even the fat cattles, and the King himself: True love abhors common evidence, its painful, it will be singular, and ask, 
Matth. 5.47. Joh. 21.  what singular thing do I to approve my love? When our Saviour would try Peter's love, he asks him, Lovest thou me more than these? As some think he meant of his nets & occupation, as others of his fellow Apostles. Both will do well: Love thy Minister by obeying more than others, yea love him more than thy nets, thy beloved trade, thy lusts which bring thee in the greatest gain, thy sweet usury, thy gaming, thy deceit, which others (who love him not) would as soon lose their lives as forgo: The forfeit of these will import strongly that thou lovest not him for any by respect, but as he is a Minister of God. I remember a story of Pope Pius the fifth, (one that was reputed as humble as a proud Pope might be) who being told of a base fellow that had much abused him in a Pasquil; answered, I sustain two persons, one of a poor Monk, another of Christ's Vicar, if thou hast railed upon me as a Monk, I pardon thee, if as Pope, I must punish thee. So there is no true Minister of Christ who looks at himself as a man, but at the honour of him whose servant he is, and to whom he desires all the people's obedience should be derived. Try therefore whether thy lusts can draw thee stronglier than he; if two loadstones draw both together, the iron will go to the strongest: So let thy love go to him from thy lust. Fleire not in his face, nor bear him fair in hand, when as yet thine heart goes another way. Do nothing behind his back, which thou wouldst not do before him: In all thy doubtful matters consult with him, let him come within thy bosom, know thy secrets, and hid nothing from him wherein he can inform thee, for he is for God and Christ, 
1 Cor. 5.20.  as a faithful Ambassador for thy good. Doth he tell thee, O my friend, I perceive your zeal quails shrewdly in this Laodicean age, you hear oft, but sleep much at Sermons, you jangle so much of earthly business upon the Sabbath, that I fear you meditate little: Or, you are zealous, but you grow not in knowledge, wisdom, tenderness, to manage your zeal aright from rashness and censoriousness: Or, you are noted to be full of words or a busy body: Or, you are given to flout and jeer when you are in company: Or, you are bold to dally with women: Or, you are too idle in your calling, and run up and down needlessly: Or, you fail in compassion to the poor, or do small good with that you have, you are hard and sore in deal, or make no conscience of keeping promise, in all which respects the Gospel suffers, and the Lord (with your own credit and Ministry) lie at the stake: I beseech you, if you love me, as you profess to do, amend these, I say obey him in all, and be earnest with God and him to make thy love effectual herein, that thou mayest appear not to love in word, but in deed and truth. And so much for this Exhortation.  
And for the Minister, one word let me add. 
Use ult. Ministers must love only for procuring obedience to the truth.  That which in the green tree is not to be suffered, how much less in the dry? If people must not equivocate with their Minister, much less may he with them. Do not seek favour with the people, and seem to love them to any other ends, save to draw them to obey thy Doctrine. If thou wilt needs seem great with them, improve all thine interest for God and their good: Seek not to idolise thyself in any man's heart and affections for thine own ends, that thou mightst either magnify thy person above other Ministers, or get the reputation of some great person (as Magus did) or enlarge thine estate and preferments: But in all let it appear, 
2 Cor. 12.14.  that thou seekest them, not theirs; and as a servant of Christ thou seekest to set up him, though with thine own abasement. As thou usest thyself, so will it appear in thy course what thou aimest at; and if once people smell what thou seekest, thou shalt both draw flatterers enough, (as being meet covers for thy cup) and deter all that make conscience from honouring thee from the heart: For why? Under colour of serving thy Master, thou tradest for thyself, and discoverest thyself to be a mere Sycophant, not caring which end goes forward, so thou canst work thine own ends. Not much unlike those timeservers, the Princes of joash, who came and did him great homage, but why? To draw his heart from God to Idols, and their own purposes; and those leaguers in France, in King Henry the fourth his time, for the aliening of his heart from the Protestant Religion, which proved the ruin of them both. But of this in the next Argument.  
Lastly, here is Consolation to all such as second their affection to the Use 4 Minister of God, with entire and sincere obeying his voice. 
Comfort.  Thou canst do little for thy Minister perhaps, but this thou dost, thou obeyest him: It's a sign unto thee that thy love is sincere unto him (and which is better) to the Lord himself, to the message he brings; nay it's a sign thy heart is in love with the truths of God, his commands, threats and promises; It argues thou lovest all the Ministers of God without dissimulation or partiality, (a rate gift, and hardly found, for each man will have his own Paul, Cephas or Apollo.) Nay, to conclude, 
1 Cor. 3.4.  it's a sign that there are many graces in thee, saith purging thy conscience, humility and selfe-deniall, all saving gaces. This obeying is above all sacrifices, and fat of lambs; yea more to be rejoiced in then so many Jewels. Can but I prove this in you (my beloved) who throng to hear, and look me in the face to pull out my words out of my mouth, I should not need to comfort you or praise you: 
Matth. 11.19.  Wisdom is justified by her children, yourselves should praise you in the gates though I were silent. 
Luke 1.  And as the babe sprang in the womb of Elizabeth when Mary came near her, so should your hearts leap in your bosoms while you hear me speak; and as those two Disciples going to Emmeus, Luke 22. so should you bear me witness this day, and say, Did not our hearts burn within us while he applied his doctrine? But well may this use come in the last place, for they are fewest whom it may truly concern. And so much for this second Argument of the Servants, drawn from his love to the Prophet. Now I come to the Third.  
And that is couched closely, but effectually in these words, How much more when he saith unto thee, 
3. Argument. The sincerity of the Prophet  Wash and be clean? As if they should say, Alas! What seeks the Prophet in all this his charging thee to wash in Jorden? What, doth he expect a reward of thee? Doubtless, than he would not so effectedly have kept in and refused to talk with thee, he would then have sought thy face as a Prince bringing great gifts, flattered and fawned on thee for his own vantage: But now behold, 
Explication of the ground.  he simply and sincerely tells thee God's message, looking at nothing else: That which he urges is nakedly this, that for thine own good thou mightst wash and be clean. If he had sought from thee some great matter for himself, (though no doubt, thou wouldst easily have yielded to that also, yet) than he might with more colour have been suspected: But now, since he hath no further reach than thy cure and welfare, entirely desiring thy good, and loath to see thee return home with thy disease, why shouldest thou not yield to him and wash? Shall he seem more hearty to wish thy happiness than thou thine own? That were to be doubly blindefolded with passion, neither to see his love, nor to wish thine own good. This being their argument, it affords us this observation. 
Sincerity in a counsellor, claims acceptance.  That its a strong motive to all (who are not perversely led by their own self-love) to hearken to counsel, when it shall appear, that he who gives it is sincerely affected to the party counselled, without any respect to his own advantage. And in very deed, it is that argument by which (throughout the Scriptures) the holy Ghost pleads audience. 
1 Sam. 12.3.  Samuel being to urge the Israelites to repent and return again into covenant with God, and to contest with them for their Rebellion, begins with this argument, Behold here I am, witness against me, before the Lord, Whose Ox or Ass have I taken? Whom have I defrauded or oppressed? Of whose hands have I taken bribes to blind mine eyes? q. d. If it were thus, my mouth might be stopped in my conviction. The Apostle Paul, Act. 20.31.23.34. being to press those Elders of Ephesus to tread in his steps, and to conceal nothing of God's truth from his Church, urges his own pattern, I have coveted no man's silver, gold, nor apparel, yea yourselves know, that these hands have ministered unto my necessities, and to yours who have been with me; and by this rule he bids them proceed, pleading that golden speech of Christ: It's a more blessed thing to give then receive. The same Apostle, 2 Cor. 12.14.15.16. being to draw the Corinth's to listen to his charges, clears himself from all imputation of seeking himself & insincerity: This third time am I ready to come unto you, and I will not be burdensome, for I seek not yours, but you: I will gladly spend and be spent for you, though the more I love you, the less I am loved; but be it so, yet I did not burden you, yet being crafty, I taught you by guile. Note how he opposes his craft to the false Apostles, their craft was to catch that they had, but Paul's to catch them. Not to be endless, take another Text, which reacheth to another kind of falsehood, viz. the exalting of himself in their thoughts, 2 Cor. 11. being there urging them against those Impostors which disparaged his person, he saith, 
2 Cor. 11.7.  Have I committed any offence in abasing myself, that you might be exalted? Or in preaching freely? I was chargeable to no man: and 2 Cor. 7.2. being to join issue with the main doctrine of Christ, he argues thus, Brethren, receive us, we have wronged no man, corrupted, defrauded no man, q.d. you may believe us the rather: The like we have in the entrance of this Epistle, 
2 Cor. 1.12.  For this is our rejoicing, the testimony of our conscience, that in all simplicity, and godly sincerity, and not in fleshly wisdom, but in the grace of God we have had our conversation in the world, and more especially towards you, q.d. else you might suspect us. So in the first Epistle, 
1 Cor. 2.1.2.  When I came unto you, I came not with the excellency of speech, or of wisdom: But my preaching was in the demonstration of spirit, q.d. therefore you have cause to receive it. Saint Peter likewise, Feed the flock of God which is among you, overseeing it, not by constraint, 
1 Pet. 5.2.  or for filthy lucre sake, but of a ready mind.  
Other Texts will offer themselves by occasion: One thing I will add occasioned by my Text, and that is, That as insincere and self-seeking ends are always sinful, so even the abridging of ourselves of some of that lawful liberty (which a Minister or other public person might otherwise use) is meet and requisite, 
Ministers who will purchase interest in others, must forfeit some of their own.  so oft as we have to deal with weak ones and silly novices, who are not yet strong enough to digest our privilege, but rather to stumble at us, and so turn all our counsel and labours to mere unprofitableness. To covet other men's esteem or wealth, is simply evil: But as the case may stand, it is not meet to urge the uttermost of our due, when thereby our Ministry lies upon hazard: But so precious ought souls to be, and the preserving of the honour of our persons and labours, (especially since there will ever be weak ones and ignorant, till they see their folly by wiser experience) that even sometimes we must remit of our deuce, that so we may serve into the minds of men the more perswasively: Which I speak not to disannul the Ministers right, or the right of succession, when his deuce are injuriously detained by those that are basely minded and fraudulent: But according as a wise man's judgement would in such cases think meet for a time to avoid greater peril: And so was it in the case of Paul, and in those primitive times: And not unlike to it was the case of Naaman here, whom the Prophet durst not in any wise offend, but aiming at the honour and esteem of God and his worship, that it might be kept entire, would not so much as come out before, nor after this cure effected, accept either more or less at his hands, though otherwise Prophets accepted poor presents from men, as appears, 1 Sam. 9.8. being the means of their ordinary support allowed them by God. But from Proofs, I come to a few Reasons.  
First, that deserves justly to be effectual which is from God. No argument Reason. 1 so much persuades & convinces as that which is divine. Witness heathen Laben in point of the marriage of Rebecca, 
Gen. 24.50.  what can we say? Neither good nor bad, but that is from God, and therefore must take effect: Witness Gamaliel, Look to yourselves (saith he) what ye do against these men, for if they be not of God, they will fall of themselves; 
Acts 5.  but if from him you do but in vain to fight against God. Now mark, That counsel which seeks not itself, but the good of the party counselled, comes nearest to the point of divineness. For why? What is more like to be from God then that which is for God? And what is more like to be for God, th●n that which least savours of self-love and selfe-ends? Partly in respect of the nature of it, because nothing doth more resemble God's excellency then Pureness & Sincerity: And partly, because usually nothing doth so much hinder and forestall God's glory and ends, then seeking our own: look one place or two, in which both these are put together, as making to one and the same purpose. 
1 Pet. 1.16.17.  Saint Peter pressing the Jews to believe his Epistle, useth this argument, Because (saith he) we speak without all dissimulation and cunning deceit: But how doth he prove this? Surely by this reason, because he preached no other doctrine then that which had been taught him by his Master, We have not followed cunningly devised fables, but that of which we ourselves were eye-witnesses, for Christ had it of the Father, and we had it of him. Mark how he fetcheth the sincerity of his writings from the divine authority by which he spoke. If then divineness be so strong a reason to persuade our sincerity, much more ought sincerity to prevail and persuade them whom we deal with. And the reason is, because many may possibly plead truths as from God, who yet plead them not in a due manner, that is sincerely, as we know that many preach Christ of envy: But when both go together, that is, sincere truth, and truth sincerely handled, what can be so powerful? 
2 Cor. 4.2.  Saint Paul puts both together in the place forequoted, We walked not in craftiness, but by manifestation of truth and the word of God: How? Commending ourselves to each man's conscience as in the sight of God.  
Briefly then, the first Reason stands thus, Sincere counsel deserves acceptance, because it cannot but be from God, and so carries with it the force of a divine persuasion which must needs work more with the conscience than any thing of our own, be it never so powerful.  
Reason. 2 The second argument of the point, That sincere counsel deserves acceptance, is from the nature of Sincerity: There is nothing in the nature of it which hath more efficacy. Now that which is in itself most effectual, aught to win accordingly ground in the mind of them whom it concerns. This may easily appear by the contrary: Nothing is so dissuasive as counsel when it appears to come from falsehood, and mixture of our own ends with the truth we utter. See it in 1 King. 22. When all those flattering Baal's Priests brought in their verdict to Ahab very plausibly, jehoshaphat smelling their pretence to please Ahab, could not rest quiet, but asked, is not here a Prophet of the Lord to inquire of? None but a perverted man by his blinding self-love would hearken to them, because he believed that which he desired. Therefore on the contrary, sincerity must needs carry with it the powerful persuasion of all other: Now if so, then ought it to take most place with men whom it concerns. What did so carry the silly ignorant multitude in the darkness of Popery, after the persons and devotions of the Regulars, Friars and Monks, from the counsel and ministry of their Secular Priests? Oh the wonderful opinion of their sincerity and sanctity of life and doctrine, and the apparent baseness and rottenness of the Secular Clergy! Not that the one was one whit holier than the other (neither barrel better herring) but so it was, that the one lived in their Cells and Cloisters, wherein all their villainy was covered from the sight of men; they blinded the people by their course fare, apparel, poverty, and counterfeit sincerity, being double iniquity: the other sins broke out more openly in the sight of the world, and made them most odious: and so did the other after the light had discovered it, for then all men saw them so much the more vile, by how much they had lurked and lain hid so long under their covert of shame. To end the Reason. Except men be mad and besotted, those Arguments shall prevail most with them which are in themselves most effectual, not those which savour of the contrary, to wit, falsehood and dissimulation.  
And thirdly, suitable to the nature of sincerity and falsehood, is the nature Reason. 3 of man, to whom sincerity or falsehood is applied. Take it thus, We do by nature marveilously distaste all truth, whether it concern the shunning of evil, or the doing of good. But let it but appear to such persons that those who persuade them to the one or from the other, that they do it for any other ends save Gods, they are thereby more ready to catch at somewhat which may strengthen them in their natural opposition to good, or inclination to evil: And by this they are strengthened in their course. But if this their colour be washed off, and that it appear that they are sincerely counselled from God, then either it secretly draws the heart to embrace it, or if not, yet it stops the mouth from all shuffling and just cavil against it. And this is a great matter. So naturally doth sincerity prevail with the spirit of such as are not soaked and sapped in their sin, willing to be gulled (nay to gull their own conscience) that although it do not for the present convince, yet afterward it prevails: when the seed under the dry clod is moistened by some shower of affliction, or work of conscience; and put case it never should, as we see david's could not with Saul (save for the present) yet will it (and that justly) leave such an one altogether inexcusable. The issue is, therefore they are monsters in kind whom sincere counsel persuades not at all, nay enrages them the more both against counsel and counsellor.  
Fourthly and especially, therefore such counsel deserves to prevail, Reason. 4 because it outshootes carnal reason in her own bow; they who out of the sincerity of their spirit strive to give counsel to others, do in a sort bear down their carnal reason by the practice of selfe-deniall. Now what is more strong to beat that down which most resists gracious counsel, then when he that gives counsel reads a lecture to another of that which himself hath first practised? True it is, if God's matters might bear sway with men according to their worth, as the persuading men to believe, repent and be saved: What should need to be laid in the balance with them to enforce obedience? But now the question is not so much touching the things themselves, or the divine grounds whereupon they infallably rest, no nor the assured profit which they carry to the receivers. These all are undoubted; but alas! That which must be looked at, is the disproportion and uncapableness of the receiver, blinded with prejudice, forestalled by error, ill custom, infidelity, sensuality: In these respects, Gods counsels unto flesh and blood are as the Camel, or a Cable to a needle's eye, so that there must be collateral and byways used to draw such. Hence came john Baptist, the Lord Jesus, the Apostles of Christ, with so strange spirits, not only of gifts, but of self-denial, of humility, of sincerity, and such other gifts of attraction and persuasion to believe those divine truths they urged: All that heard them perceived that they sought not a Kingdom to themselves, but made way for God, Truth and Heaven; the diet, the apparel of john, the lowliness of Christ, that he had not so much as a bird or a fox, nest or hole of the earth to hid himself in, the Apostles kept no money in their girdles, but had their labour for their pains: this countermined carnal sense in her own element, and gave unspeakable evidence to the counsels, they gave that they were to be followed, because they practised what they spoke, and so convinced the very sense of the hearer, and let in (as a needle the thread) the light and life of truth into the soul by beating down that which resisted: else had it been easy for men to reply, Tush these men seek themselves, but now your mouth is stopped. And these Reasons may suffice.  
Use 1 To proceed to some Use. The first may be of Instruction, To wit, what course is to be taken about the settling of cases controversial, 
Instruction. Judgement of controversal truths must be chief ascribed to the most sincere counsellors.  either for doctrine or practice, when there is endless contention in the Church about them, and when the Scriptures yield not so punctual assent, or at least their verduict is depraved and mistaken by men of contrary minds. Surely in such cases let their counsel be taken, who out of question were men of most sincere and incorrupt practice, such as were fare from seeking their own ends, honour, repute, wealth or welfare, these may be thought to be the most entire witnesses to the truth, because they had the least corrupt affections to bribe and defile their judgement; they were the cleanest boxes and sweetest vessels to preserve the truth of God in, without weof or tang of their own; look what came from john, 
Who these are, and how to be tried.  Christ or his Apostles, is most unquestionably best counsel; if there be any express text of Scripture extant about it, we may buy and sell upon their counsel, because most sincere: If there be not (as it is to be noted that in some cases there be not, that God might try our honesty) then in the next place consult with the practice of such as lived next them in the most incorrupt ages and prime days of the Church, when truth was as a crystal stream which might be seen to the bottom. Read the writings of them who lived not only in times of prosperity and glory three hundred or four hundred years after Christ, but in those times of purity and sincerity, when as yet truth had received no mixtures, no defilements, by the pomp, the excess of them who lived in them. Inquire of the days of old, when men were hunted, persecuted, martyred for the cause of Christ: They to whom truth was dearer than their lives, who were fare from seeking great things for themselves, but carried their lives in their bosoms to be let out with their life blood for Christ. I deny not but they are much to be reputed who have lived since, but with difference, the more arguments there be for their sincerity, the more they deserve credit, the more they suffered, lost or forwent, or still are ready to lose & forgo for him, when they need not the more (ordinarily) they are to be trusted, except just reason may be alleged against them, to wit, that their self-denial is contrary to the word, as Popish martyrs & the like: Look how they preached, look what tenets they held concerning the aptness of men for the Ministry, look what manners they were of, what contempt of the world, of fashions, of carnal pomp, look what they judged fittest for the calling of Ministers, the pure administration of sacraments, prayer in the assemblies, collection for the poor, censures of offenders, admonition of the unruly, frequency of preaching, that let us take counsel from them in: If they kept the Lords day only as an humane ordinance, by the Apostles appointment arbitrary, and Ecclesiastically constituted, or as the Lord Jesus his Agents from divine instinct, and as a day perpetually to be observed for the honour of our perfected redemption, then let us do so: look what Paul hath thought of freewill, of election, of rejection, of the free grace of God, and so those worthies who followed: look what those Martyrs ancient or modern, thought of justification, whether by works or faith, of Purgatory, the Mass, 
Popish Martyrs against the Scripture, not to be regarded.  or the adoring of Saints and Images, that let us cleave too, for they wanted those blindeings of eyes which others had, (though honour must be given to some without prejudice to any) and the reason is my Doctrine: Sincerity in the counsellor deserves that their counsel be regarded. And the like rule holds still good, that those to whom truths are more precious than goods, lives, liberties, or ends, other things suitable, are to be preferred in point of advice and conscience, than those who are short of them in selfe-deniall, because the more of Self abides, the less Sincerity.  
Secondly, it may be a caveat unto us in our judgements, 
Caveat how to judge of meet or unmeet Counsellors.  touching Use 2 them whom God hath set a mark of exception upon, why their counsel ought in no wise to be followed, whether Writers, Preachers or Professors: To wit, such as have in all their courses bewrayed themselves to be flatterers, timeservers, and seekers of their own ends, setters up of themselves with the pulling down of Christ and his Gospel. And they are first of all, the nation of Papists; contrary to john Baptist, 
Joh. 3.30.  whose saying was, I must decrease, but he must increase: But these contrarily: we must grow and increase, decrease who so will. Tell me, what one thing belonging to their Kingdom's savours of sincerity, 
Popish falsehood in all their way in particulars.  from the crown of the Mitre to the foot? Nay, what was not first grounded in counterfeit humility to catch silly souls, and to strip them both of their bodily welfare and salvation? Even as the Ivy creeps out of the earth upon the silly stock of the tree, but never lins till it have overtopped it, and sucked out the sap and so destroyed it: Sure if only sincerity plead for audience, then may all good Christians say of them, their doctrine, their lives, their miracles, traditions, ceremonies, sacraments, Priests, preach, prayers: 
Gen. 49.6.  Into their counsel let not my soul come! Their scopes are carnal to set up their own pomp, ease, belly-cheer, to destroy the doctrine of faith, true selfe-deniall and mortification. Under the pretext of chastity, of poverty, of fasting, penance, confession, sacraments, what have they done, but lived in odious uncleanness, raked the treasures of whole Kingdoms into their Cells, devoured whole houses of their votaries, puffed up themselves in the opinion of more righteousness than the Law exacts, dived into the secrets of Princes, hidden most cruel murders of lawful Kings, and enhansed themselves to such a pomp & state, as made the whole Christian world groan under their tyranny: Is it like that such should ever bring home souls to God, whose only study is to bring sacks to their Pope's mill. As he once said of the Turks horse, that where he came no more grass grew: So I may say of them, so fare are they from sincerity in seeking men's salvation and God's glory, that they waste and blast all and every branch and blossom that tends that way. Nay their most seeming holy devotions, what serve they for but to fulfil the flesh, to puff up the heart with a conceit of her own goodness? Their counsels of perfection, what tend they unto but to pride them in a thought of greater righteousness than God commands? Their excommunications and censures, to what end do they aim, save to live upon the sins of the people, to pick their purses, and spoil their souls? Who ever by any of their counsels grew more chaste, devoute or temperate, and not rather desperate, as knowing that money will answer all? And when they writ books, what intent they, but to flatter their Idol the Pope, and tell him, although he draw million of souls to hell, yet may no man ask him, what dost thou? The travels of those Jesuits attending the Spanish armies into the East-Indies, what scope had they? Surely in show for enlarging the religion of the Pope, but in effect the murdering of infinite thousands savages, and that contrary to oaths & vows, that so they might fill their purses with their treasures and hoards of gold, till they made all Religion stink in the nostrils of such as they pretended to convert. Luther after all his experience of their Religion, professed it to be the cutthroat of the soul, and the leaver thereof, at the brink of despair. Do not their attires, fares, attendance, Temples, exceed all the wealth of Princes, their treasures are outward bravery? Are such like to save souls? Those Monks which were sent for to wait upon Austin (the Apostle as they style him of England) found him mounted upon a throne, and thence dictating his new laws and devices, and therefore abhorred his counsel: Even so let us do, and let all their nation, head and tail, branch and rush, be abhorred by us to the pit of hell; for those who give not laws, counsel and rules, out of sincerity, but for the setting up of the flesh, and destroying the Kingdom of Christ, deserve no allowance, neither they, nor such as tread in their steps. So much for this Use.  
Use 3 Thirdly, let this point afford Admonition to all such as are in the place of Counsellors, 
Admonition. Magistrates, Ministers, all Superiors, be sincere in their censures.  Admonishers, Censurers and Governors of others, whether Magistrates or Ministers, or Officers of Courts, or others in authority. Is it so? Can only such counsel and instruction, claim regard and obedience, as comes from simplicity and denial of our own ends? Is all other counsel unsavoury, unpowerfull and ridiculous? In the fear of God, then consider your places, remember that the eyes of men are upon you, they look for uprightness and conscience in you; 
Amos 5.7. & 6.12.  if they find judgement and equity turned into the wormwood and gall of your own respects, they will scorn their counsels and warning, yourselves have lost your honour, and your counsel is as salt which hath lost her savour. Ye Magistrates first, remember that you execute not only the judgements of the King but of God, 
2 Chron. 19.6.  to him you are to give account; abhor covetousness, bribes, gifts, be not perverted hereby: Let righteousness blind your eye from all flattery, fear and falsehood: Let not these blind the eye of justice and counsel. Favour not the wicked, pinch not the innocent, 
Prov. 17.23.  turn the edge of your sword against the vile, and the back of it to the weldeserving, do not bear it in vain, as undoubtedly you shall, 
Rom. 13.4.  if once ye be found unfaithful in your places: Do not for base respects bear down a good cause, nor speak not booty for a bad: If inferior officers complain and crave counsel and assistance against drunkards, Sabbath breakers and disordered ones, swearers, lewd companions; beware lest a false heart, savouring sin and distasting goodness, cause ye to shuffle and conceal your own power and authority in beating down sin, be impartial: Say not falsely you want law, & you should do more than you can answer, and you must have good cards to show, this argues insincerity: Do not call the delinquents and talk a few cold words of reproof to them, when both they and you know they deserve greater censure, such counsel will never prevail, it stinks, it hath a dead fly of falsehood in it. Will your admonitions prevail when they bewray such baseness? No, no: ye strengthen the hands of sinners, 
Eccles. 10.1.  flesh them against good officers, dismay the good, and bolster sin; for why, what do men say of you? Tush as for such Justices, they maintain Alehouses and disorder in their own servants and Tenants, and for a base bribe, will advance those sins which they sit in place to put down: What are you then but painted walls under which a world of rottenness lurks? 
Act. 23.3. Ecclesiastical Officers.   
So also you Officers (for I see this day some of all sorts to hear me) who sit in Ecclesiastical seats, and profess to aim at Evangelicall correction and censure, look to yourselves; make not a mart of the uncleanness and disorderly courses of men, let it not appear that a little money can blunt the edge of excommunication, or admonition, let not men find you out to be takers of gifts to pervert the way of God's censures, do not openly rail against sin, but after (for an underhand bribe) discharge an adulterer or other sinner; this doth but cast oil in the flame, increase sin, enrage the offender; for why, he thinks of it according to the easy price he pays, and what will not a man give to buy off shame and punishment? No, no, if you will prevail, maintain the authority of Officers, if ye be from God, be for him, and let sincerity arm your censures and counsels, 
Act. 5.7.8.  so that men may tremble and fear that great thunderbolt, and sin no more: else they will esteem you and your counsel no more than men will do a crack of thunder, which when it's passed is forgotten, and they will go to their trade more fresh than ever. So you the sacred Ministers of God, 
Ministers.  in whom above all the wisdom and counsel of God should dwell: who should be as job describes himself, honourable and reverend, terrible as banners; such as both young and old should rise up unto, 
Job 29.22.  hid themselves, and lay their hands to their mouth: Be you exhorted to sincerity if you would preserve the honour of your persons, places and labours, and not be made as unsavoury salt, trodden under feet of men. Above all, the Devil labours to make your counsels unprofitable, because thereby he brings men's souls to perdition. If your carriage be seasoned with gravity, pureness, selfe-denial, men will honour you, and your counsels shall bear sway where no power of man can reach, even in the consciences of men: But if once they have the measure of your foot, that any base lust defile your spirits, it will presently make all that comes from you vile and contemptible: Oh brethren, consider many things will pollute us! One thing only can make us and our counsels savoury, and that is selfe-deniall and sincerity. If men perceive us to be leavened with the vice of sensuality, gaming, pleasures, company, Alehouse and boon companionship, and yet perhaps on the Lord's day lay load upon other sinners: what will they do but laugh in their sleeves, and say, Physician heal thyself, 
Luke 5.  and then I will take thy physic.  
If they see us set another way to domineer over them as the best men of the Parish, to maintain a great stomach and bring them under our girdles, to stoop to us and know who we are; they will but scorn us, and tell us Christ and his Apostles were humble and meek, and sought to be great in the conscience, not lord it over men's persons: If they shall spy in us a jollity and pride of life in our fare, apparel or course, that all is little enough to maintain ourselves, and our wives and children in the fashions of the world, at the highest pitch, though we borrow, run into debt, and beg: Alas! what will they do? They will slight all our words, 
Judg. 9  disdain our counsels, and say, these men have forsaken their fatness and sweetness, by which they cheered the heart of God and man, and all to exalt themselves above the trees like brambles: If they perceive all our bent and stream to run after honours, dignities, benefices or preferments, in the mean while, suffering the people to run riot, and to go to havoc, leaving them to hirelings and Idols at our pleasure: If they see that we are all for gold and gain, little caring for a flock, save for the fleece, raking all from them to fill our purses and coffers, and letting their souls go to hell: I pray tell me▪ will they care for our preach or counsels? If we shall now and then come in with a acquaint Sermon or two, and speak like Angels, shall our counsel prevail? When they see our lives, will they hear our words? Shall not some poor simple Preacher, far inferior to us in learning or parts, sway more with the conscience, than a thousand such as we? Cease therefore our own base ends, do not fret against them who are above us in honesty, but equal them in sincerity, and then we, our gifts and counsels, shall begin to persuade, and as a needle, draw the thread of conviction after them. Feed we the flock of Christ not of constraint, for base lucre, or our own ends, but of a ready mind, and then the work will succeed and prosper. 
1 Pet. 5.4. Parliament men 〈◊〉 Patriots.  The like I may say to such as (when occasion serves) are employed in weighty matters of Church & Commonwealth: I am persuaded there be many good Patriots in this Land who wish well to the public good; but what is that which hath hitherto hindered? 
Simil.  They say there is a fish (called therefore Echeneis) which will take hold of a ship and stop the passage of it: And there is a weed (whins I think) which will cause the plough (which rends up most weeds) to stand still: and I think no less but that this self-love is the fish and weed which hath thus long in secret prejudiced the effect of our Parliaments, where Sages sit to consult, but they have not cast out this Davus (as I may call it) which disturbs all: such and such abuses I could reform (thinks one) and seek to reduce improptiations to the right of the Church, but then I must restore many myself, and that will pinch: Such Laws I could wish, but then perhaps I should be the first that should suffer: If such a Minister were in my Parish as made conscience, he would spy out my base ways, and reprove them, and then I should be noted, and so it were better to live under a worse, that I may still sleep in a whole skin: The truth is, this self-love is the canker which ruins States and Commonwealths; whiles each man looks at the consequence of good Laws, not at their goodness; what hurt will redound to my name and state, not what good may accrue to the public.  
And hence it is, that although for their own liberties, and the outward welfare of the subject, each one is ready to strike in, yet for those things which concern the honour of God, the welfare of his Gospel, and purging out abuses, they are fearful to meddle: Oh, they fear they shall hereby bring their names in question, and thus private ends cross the public! Oh, if men in authority had sincerity suitable, the North wind doth not so drive away rain, as they might suppress sin! And when inferiors perceive the honest bent of governor's to make and execute Laws, neither turning to the right hand nor the left, neither looking at flattery, fear or foolish pity! Oh how would they quail and tremble! If in our Towns and families it were thus, that Headborrowes would consult and govern according to this rule, not looking at their own ends a squint, but with a single eye, what might not be done? Whereas the most like well a good order, and punishing of the unruly in general, till it come to my son, daughter, servant, tenant or kinsman, and then they have the disease in the nose, called touch me not, than their wine is water, and their silver tin, and their zeal turns to ashes. Others love and like order, but they will not stir themselves, they love to spare their travel, their purses, or the note of others; they love ease, and thereby sin goes unpunished, or foolish pity mars the City, and sin grows so rife by custom, that its past remedy.  
To conclude, if husbands would sincerely counsel their wives, 
Husbands and Parents.  without self respects, and parents their children, and Masters their servants; what households should we have? But when husbands are afraid to distaste their wives and choose rather to endure ill fashions, the loss of the worship of God in family, than displeasure of their wives; parents choose rather to lay the bridle on their children's necks, then to cross them, (seeking their own ease with their ruin, as Ely and David did) and Masters care not how servants spend the Sabbath or carry themselves, so their work go forward: how should it be chosen, but God and Religion must be cast out of the family? So much shall serve for Admonition.  
Use 4 Next whereto, as I conceive, Exhortation may be added: That as I have warned them against base respects, 
Exhortation to sincerity in Counsel.  so I might persuade all sorts (and especially such as whose counsel amounts to the greatest good, or deepest evil) to sincerity and faithfulness. And once again (my brethren Ministers) consider, you shall never be able to convince by the sincerity of truth and the word, till you add sincerity of conscience and intention of the people's good. Evidence of truth from God, and evidence of sincerity for God, must (as Aaron and Hur) always prop up your Ministry on both sides, (as Moses arm) from flagging. Ministers do not always prevail when they do thus, but never when they do otherwise. 
Act. 26.27.  Excellent was that speech of Paul to Agrippa, Oh I desire that thou wert not almost, but altogether as I am, excepting my bands. He wishes him well with integrity of love: So thou were a through Christian, let the chain rest upon me, I seek thy soul, no ease to myself. I know there be many of us who have shot those gulfs which I spoke of in the Use before: And I know that we would (many of us) abhor to crook the rule of Truth, to flatter others in their lewdness and sin for our own bellies, hopes, or purposes; and to hold correspondence with our betters by corrupt consciences. I know we dare not (to curry favour, and shun the opinion of singularity) sow pillows under men's elbows, & cry peace, peace in their ears against the word, which were to put out theirs and their own eyes both, 
Matth. 23. ● Jam. ult.  that both leader and led might fall into the pit. But yet there is even in us another dreg of Self to be purged out. We are men of passion (as Elia was) and when the Devil sees that we will close with our calling & be painful, or that we will not easily be seduced to open ambition, epicurism, company, pleasures and covetousness, (all which nourish false ends) than he hath another bait for us: That we may couch Self under our best reproofs, and sometime pitch upon them with uncharitable affections, revenge of such as we distaste, too good conceit of such as we affect, or add some bitter gourd or other of our own to mar the pottage. 
Numb. 20.11.  Thus did Moses being willed to speak to the rock, he would add of his own, and smote it, that the people might see their sin, but it cost him dear, and did no good: So hard a task it is for flesh to trade in God's m●tters with God's mind, entirely and sincerely; if the meekest man was so, what are we prone unto? And yet how may this dreg of ours hurt the receipt, even as if we made no conscience at all? Brethren every man's temptations lie within his own element. Perhaps we are faithful and diligent preachers, but our live are not to our minds, we think ourselves not regarded to our deserts, here steps in our own spirit and mixes itself unlawfully with a thing lawful: It's meet we were well requited: But say we come short (we are never known while we be tried) where then is our sincerity in doing our work, for the works sake, and trusting our Master for wages who hath set us on work? How do mutterings and murmur break in upon us, with complaints, discontents and unwillingness to proceed? How doth the unthankfulness of people encroach upon our spirits to breed distrust and impatience, which rather should excite and improve our faith to the uttermost? And this is so fare from healing our sore, that it rather incenses it more, and weakens both the opinion of our labours, and the supply of our wants in the minds and practices of our hearers, who think thus of us to be (not as we are, but as we should be) men void of self-love, and full of sincerity for the true ends of God and their souls. Now (brethren) what peace can we have within, while we are carnal in ministering of the spiritual things of God, or vend his wares upon our own stall, fleecing the Lord of his dearest jewel, his glory, and making him a stalking horse for our own game? The base ends of other professions, as Physicians, Lawyers, Tradesmen, is not of so deep a dye as ours, because the ground we stand on, and the Trade we drive is holy and divine, theirs only civil and worldly. But how (will some say) may this Quest. grace be gotten? I will give two or three Answ. directions, and two or three motives, and finish the Use.  
First, addict we ourselves with delight, to attend upon reading, 
1. Rules for sincerity in Ministry and Counsel.  study, converse with one another, imparting our needs and aides in the ordinances each to other, as immediately serving to breed and feed this grace and to wean us from the contrary; refusing not only the usual pleasures, profits and vanities of the world, (except meet and private recreations) but even denying our own curiosity, in studies and abuse of gifts to ostentation, or to vent our own way of quotations and conceits: Do not show your tools, but your workmanship, and that you are workmen that need not be ashamed, dividing the word aright, not seeking yourselves but the end of your labours, men think if they have once got them a name, they are made for ever. But let us not look at the carnal custom of the times, but at that which may breed sincerity in us. God may be served with the best of our gifts, so that we first resign up ourselves and them to him, & so take them back again refined and purged, washed and pared and shaved for his own service. When God hath stamped them with his own Image and Spirit, there is use of them all. If ordinary means will not serve, let extraordinary be used: observe what special tang of self-love doth most assault us, every man is not alike tempted; some itch after one impure end, some another, sloth and ease, bearing sway, pride of life, gain, pleasures, or as the humour lies. Do but consider what excellent lights have waxed dim, yea gone out as a snuff by one of these, Demas, Diotrephes, Alexander, many in our own experience. If there be not sincerity in our preaching-scope, it is a shrewd presumption, there is but little in any respect, and then what may not befall us? I have noted some in this kind, who by degrees have wanzed and betrayed themselves to be but unfaithful in the main, and for their ends have forsaken the cause of Christ altogether.  
Consider how little good is done at the best, 
1. Some motives to sincerity in Counsel.  when we are most sincere: But as for the other, how little or no good appears to be done in the places where they reside. Who knows (in such a world as this, so full of timeservers, so full of temptations, baits, fears) how great need we have of prayer, of armour and watching, lest he that thinks he stands, yet fall before he be ware? How many are our snares on every side, either by the flattery of such as applaud us, or the unthankfulness of such as forsake us, or the ignorance of such as will not acknowledge us, or the wrongs of such as provoke us, the unprofitableness of our hearers, the cozenage of Satan, or the falsehood of our own hearts? How many in discontent have turned Papists, Pelagians, Anabaptists, Socinians, and never come to a pitch till death have ended their ambitious days? How will hard times, the multitude of expenses, the example of others our inferiors, exceeding us in preferments, tickle us to forsake sincerity, except God have put a sweetness into us of working for himself and conscience, and trusting him for success? It must be our whole work even to lock ourselves, wives and posterity into the ark of providence, and the promise of alsufficiency; knowing that (except we be such as can swallow any gobbets) we shall not by all our carking, add one cubit, or make one hair white or black: one promise believed will prove a surer stock than all lemma ourself and self-seeking will profit us, not to speak of an ill conscience besides. Let us bear this mind, that whatsoever our means be for our labours, yet rather than we would not honour God in them if we might, and the case so required, we would trust him for support and supply.  
To conclude, oft muse of the price of souls. It is Peter's argument, when he urges Ministers to preach of a ready mind, not for gain, because the flock of Christ is bought with his blood. And to conclude with that which he there addeth, That hundred fold which we shall reap for all our losses in and for the cause of God and sincerity will fully requite us; if here we lose our skin and fleece by wolves and dogs, which pursue and tear us: the great Shepherd of the flock our Lord Jesus shall come, we shall have a Crown of glory that fades not, better than all that we can expect, or men can gratify us with. Thus much also for Exhortation may serve the turn.  
Use 5 Nextly, here is Terror and Reproof for all that live under convincing, 
Terror to all proud despisers of sincere Counsel.  sincere and faithful counsel, yea such as they cannot except against, to proceed from unfeigned desire of their salvation, conversion and repentance, and yet still live in a stout and wilful obstinacy and resolution, to abide in their lusts and liberties without control. This is sure, while men can pretend any sinister end in the Minister, they think themselves to have buckler enough to bear off all blows. But even to you, this I say, that it shall not serve your turn to cast this blame upon your Minister; for the power of the word ought more to convince you, and scare you from your base courses, than the Ministers insincerity to excuse you. But when all this your plea is gone and cut off, and you cannot deny, but the evidence of the word goeth with the evidence of sincerity, and you cannot for your ears deny but that your souls and selves have been sought with the denying of our own health, gain, nay, that you have had some Ministers who have robbed themselves to teach you, denied many succours for your sake, and been at their own cost to study and preach unto you, and yet the day is to come, that one of many of you are won from your blindness, Atheism, infidelity, hollowness, pride, worldliness, or the like: Oh what answer shall you make to the Lord when he shall load you with this accusation! Saul himself in a pang, relented at David's simplicity of heart in cutting off the lap, when he might have cut his throat: 
1 Sam. 24.4.  but such confession was yet never extorted from some of you; I will not make all alike in this kind, God forbidden: But I wish all to look about them. Some are so cursed as those hearers of Christ, who when he by the finger of God cast out Devils, 
Matth. 12.31.32.  yet enraged their hearts even against the very Spirit itself, by which he wrought and preached in an high degree, whom he pronounced unpardonable: It were enough to sin against any one doctrine, promise or threat, or command of the Spirit, as thousands do daily, and many of you before me have done. Speak before the Lord and answer for yourselves, what one sound reproof, what truth of God's Spirit, either of Law or Gospel hath pierced many here for their dead hearing, tiring out the hearts of God's Ministers, for their drunkenness, uncleanness, base tongues, lying, and the like? But some there are, who have set themselves against the Spirit itself of truth and sincerity in the Preacher: Witness this, That the more faithful he is, the more they have raged against him and rebelled; nay some have studied how to make the sincerity of the Preacher his snare, entrapping him in those speeches wherein (perhaps not with so much caution, yet with as great sincerity as is possible for sinful flesh) he hath expressed himself for their good: And if not so, yet they wilfully have slept and lived in security under it: As Nicodemus told Christ, 
Joh. 3.2.  that the Pharisees (his fellows) knew him to be from God in their conscience, but yet smothered their light.  
Oh fearful sin! How dare any of you provoke the wrath of God thus to smoke against you? I remember that example of them who came to Christ and practised this treachery: 
Matth. 16.22. Mark. 11.31.  Master (say they) we know thee to be from God, and teachest the word sincerely, not caring for the person of any: Tell us then, Is it lawful to give tribute to Cesar or no? As if they should say, Thou preachest sincerely, therefore we come to cut thy throat with thine own words. Worse than Herod in this kind, who murdered john half against his will, 
Matth. 14.2.  and afterward feared that he was risen, and could have no peace, because he had slain so sincere a witness of God; but these would shed the blood of such, and no whit blank, but think they do God good service. But say that all are not so vile, 
Joh. 16.2.  yet how many of us are there who being guilty in our own conscience of our sins, and of the sincerity of the reprover, yet hold their own and will not come in, will not discern a gift of God above any thing which man can reach unto, but resist it. Partly by their slightness, partly that they are so full of their own matters, contentions with others, covetous courses, politic principles and self-delusions, with pride of heart, stoutness and disdain, tetchiness, and relics of some old bitter root which is bred in the bone, or such like evils, and the love of them; will not be drawn by any sincerity of the Minister to forsake these ways which long custom hath hardened them in; but rather become more pathed in their sins by much be●ting upon: To whom I say, will you never bethink you? Will it not be bitterness in the end? What will you defer all till death? And then (as others have done) cry out for the Minister, and empty out your whole heart, 
The misery of contemners.  and say, Oh Sir, I knew of a long time that you spoke unto me from God, but, what for one cause and what for another, I contemned the love and compassion wherewith you spoke, dallied with God, and sinned against my own soul, and that tender honesty of your reproofs and admonitions; Oh you have been patiented long and borne with my frowardness! 
Prov. 1.26.  But now if I live, I hope I shall see your affection, honour your Ministry, humble myself under your terrors, believe the promises, reform my ways! Oh do you delay till now! But who can tell whether God will not leave you at such a time to the former hardness of your heart? Or if not, yet whether your humiliation will prove sincere or false, as being on the rack? Whether God will take you away in your dallyings or no, ere that day? It is not safe venturing: But most wise and safe to yield to the sincerity of good counsel while it is given ere it be too late. This know, that wheresoever God hath a sincere Minister, he shall never go without honour, although it be in the destruction and final conviction of the gainsayers. Take heed you be none of them whom this guilt ceazes upon.  
Use 6 Sixtly, this is Instruction, and that in two kinds: The former this, To judge by this rule, 
1. Branch. Instruction. God's counsels are most sincere. Rom. 15.3. Rom. 5.7.  what great reason God hath to press us to obey all his offers, counsels, exhortations, promises. To be sure (although we should say all men are liars, and seek themselves) yet the Lord is sincere, faithful, he cannot seek his own ends to our hurt. He cannot be benefited by us: his are the sheep upon a thousand mountains, Psal. 50.10. he needs not our wealth, but goodness reaches not to him Psal. 16.2. Who hath given to him first, and it shall not be restored? Nay the Lord Jesus our great Prophet, hath even stripped and emptied himself of all his excellency and glory to make us rich and glorious, Philip. 2.5. He craves nothing of us in all his counsels and dispensations, but to believe and be saved, he sought not to please himself, but us, even to be murdered for enemies, if we obey him, to be sure he hath deserved it: doubtless for the base and ungodly, none would die: But when we could not profit him, but were traitors, he shed his blood for us! all to break our hearts: Give him but faith and obedience, and take the fat of Rams to thyself; he tasks thee not to the cost of Jewish worship, or Popish waist: Do but maintain his Ministers, and poor Saints, and there is all he ties thee too: Oh then! if thou hear not the voice of this Prophet, so faithful in all his house, who seeks thine ends in his own, how shalt thou be able to stand before him? Oh! thou shouldest stoop and say, Lord thine honour and ends, shall be dearer to me then mine own salvation: And thy Ministers shall prevail the rather for thy sake, for they urge us to be reconciled in thy Name.  
Use 6 To draw therefore to an end, let this be Instruction to all that enjoy the mercy of a sincere Minister and Counsellor: 
2. Branch.  Think not that God doth enjoin him to be faithful, and leave you to your liberty, to be hollow, to look between the fingers, and to escape in a mist: except you get an heart of candour and simplicity, it will little boot him to tear his tongue to the stumps, and kill his spirits in plain reproof and counsel. No, as I told you in the former Doctrine, so now shortly I touch upon it, and hasten to an end: Do as those Dutch did to their new elected Prince of Orange, present a sincere Minister with a sincere heart; better than that golden open heart which there I spoke of, as rich as it was: A man may be faithful, and yet mistaken by unfaithful hearers: Therefore let people also be meet and apt tinder to take this sparkle, 
People must be sincere and open to receive counsel. 1 Pet. 2.1.  and kindle by it: let them bring all ingenuity and humbleness of heart to embrace it, that so it may be well bestowed; else he doth well, but thou shalt pay for it. To this end, take Saint Peter's counsel, Casting away all superfluity of maliciousness, prejudice, distemper and envy: As new borne babes covet the sincere milk of the word, that you may grow thereby. Receive it as it is, it is sincere, and take it sincerely. His similitude is very pithy: 
Simil.  A new borne babe looks simply and only at the milk that it may be nourished and grow: Though it be the child of a Prince and suck the breast of a mean nurse, yet it turns not away in disdain, but takes the breast without any more ado. So I say to you, Take heed of curiosity, conceits, partiality, fulsomeness, if the milk and nurse be both clear and sincere, descant not, but like a babe covet and embrace it, to thrive and grow by it. Alas! what should it boot thee to conceit that the Minister means thee worse than he speaks? Or what should it boot him to do so? If his words may bear a good as well as a bad construction, why shouldest thou fasten a bad? Is it not an heathenish sin, Rom. 1. to construe all in the worst part? 
Ezek. 18.  If he do ill and I take it well, my blood not be shed; but if his counsels be sincere and I perverse, my soul shall pay for it. Rather think, although he should not be sincere, yet the reproof is just, rather than cavil against him being upright; however if thou be sincere to thy head, it shall be as balm; for to snort in thy sin were deadly. 
Psal. 141.5.  And say that a Minister should err, on which side were it better for thee to err, whether in smiting thy imposthume or smoothing thee?  
Once an enemy wounded the side of another that fought with him, and let out a sore which neither love nor money could do: Put case thou wert under the Ministry of a dauber and flatterer, 
Poor people have a privilege above the rich in this, that they be reproved.  were it not a plague? It is not the privilege that mean persons have above the noble, the great and mighty, that the former may have sincere counsel when the other cannot come by it? It is not their commodity, but thine, (though it were to be wished to be theirs most of all) but alas it is denied them! They cannot say as forlorn Nero did, have I neither foe nor friend to stab me? For they have enemies to kill them by flattery, but few friends to wound them in love. As of late it appeared in a great man (being in discontent) who visited a Minister and desired counsel from him: The Minister dealing very roundly and home with him, the Gentleman wondered, professing that no friend in the world had ever said so much to him, and thanked him for it. This argues that great ones meet with little plain dealing. If it be then the privilege of the meaner sort to be sincerely counselled, who should be such a fool as to forfeit it by his frowardness? Put case that sincerity see cause to deal more roughly and sharply with us than we expected, and put some vinegar into our sores; yet we know that milk sodden well ●●ough it run over) is better than raw; so it is better to be told of our 〈◊〉 too much, then murdered with flattery; say we therefore to a sincere Minister, loving friend, here is my heart hand and all; I am as thou art, and my horses as thine, mine heart is as open to reproof and counsel, as thine is to give it. I dare not nourish a lowering heart against thee.  
Lastly, this affords Consolation to all sincere Counsellors. For why? Use 7 Their counsel is not frothy and light in the balance, but weighty, deserving audience. 
〈◊〉 to 〈◊〉 Coun●●●●●●●●●b.  Let them therefore count it their requital to themselves in that their virtue is in itself contentful. For why? A faithful counsellor shall be honoured at last more than a flatterer, whose words go down into the bowels to rot them, when as the other heal the inward parts. What although sincerity is justled to the walls, hated, pursued to the death? As john's plainness by Herod, Micaja's by Ahab? I doubt not but when the arrows stuck in Ahabs sides Micaja was honoured, first or last it will be so: There is none so desperate, but at a time they adore sincerity, and call it a jewel. Even our very enemies being Judges our faithfulness is honourable. Let us therefore hold on our practice, and not be discouraged: Had these servants (think we) any cause to repent them of their counsel when they saw him cured? No, they would not for a world have concealed it; but now they were glad that they gave not place to their Master's madness, or their own fear of his ill will; and that by this craft of theirs (even of sincerity) they had conquered him: Oh how many temptations we have within and without to lay down our counsels and give all over, thinking we shall tyre ourselves and prevail little, purchase ill will for our love, and hatred for our sincerity, and that would grieve us? Grieve us: nay it would have grieved us if we had been hollow; but there is no cause of grief now, whether our counsel take or not, our labour is with God. Son of man, saith God to Ezek. 18. If thou seest the plague coming, and shalt plainly tell them of it, thou hast saved thine own soul, their blood shall be upon their own head if they believe not. Here is the season of upbraiding by base Rebels for our plain dealing. But be of good cheer, hereafter will be the day in which we shall be admired: when the Lord shall arraign all Sycophants for their flattery, and spilling the blood of souls and the blood of Christ the price thereof; then conscience shall rend them in pieces, than all their own ends of gain or ambition shall vanish, and then they will cry out, Oh that we had been faithful! Then shalt thou be comforted, and they tormented: yea let all such as have received good counsel rejoice and be thankful. David having heard Abigails plain counsel was rapt into praise unto God: 
1 Sam. 25.  Oh (saith she) my Lord it will not grieve thee when thou shalt sit upon the throne that thou hast obeyed thine handmaid, and not shed innocent blood! Grieve thee: nay wonderfully glad thee that thou scapedst such a disaster. Oh (saith he) blessed be the Lord, and blessed be thy counsel which hath turned off my sword from this fact, which else I had committed! so shalt thou bless God for a counsellor, and for mercy to persuade thee by it, and say, it was ten to one that I took it; I had as many temptations to reject it as Naaman had here, which if I had, I had gone on in my unbelief and pride to hell, which gulf I have now shot. We need not ask whether Naaman comforted himself in following the advice of his Servants. Concerning which, the verses following entreat. Thus much for this third argument of the Servants, viz. the sincerity of Elisha his counsel. There is yet one more which now I come to, and so finish the whole Verse.  
And that is in the last words [How much more when he saith unto thee, wash and be clean?] It is taken from a comparison of unequals: 
Their fourth and last argument from comparison.  Thus, thou pretendest great respect to the Prophet in greater things, this is but a small one; if thou mean as thou makest show, thou must needs obey in the lesser, if thou meantst it in the greater, else thou shouldest be but hollow and not to be trusted.  
The point is, He that is honest and upright, 
Doctrine. The faithful in greater things, will much more be so in smaller.  if he be faithful in greater things, will much more be so in smaller. This point attends the former very fitly: That called upon us for the breastplate of righteousness: This puts upon us the belt or girdle of Truth: Both are pieces of the Christian armour, Ephes. 6. and the sum of it is, That where truth is, there is proportion and equalness: A man may know where to have an honest man, if he show forwardness in great things, by good reason, a man may expect readiness to do smaller matters. He is but a mere boaster and hypocrite, who makes great shows of doing this or that, but being pu● to the trial, shrinks his neck out of the collar, even in trifles; no man judges such a one to be any better than a gull. But to speak a word or two in the Proof, and so briefly come to the Use. 
Luke 16.11.  The ground of it may be fetched from that speech of our Saviour, If you be unfaithful in the lesser things, (the Mammon of this world) who will trust you in the greater Treasure? That is, if you may not be trusted in the disbursing of a little pelf and trash that perisheth, for the good of the body, and relief of the poor, who will trust you in the dispensing of heavenly treasure to the comfort of the souls of such as need it? As if he had said, The Law of equity supposes that if you were faithful in a greater, you might be well trusted with the lesser; but if the lesser bewray you to be unfaithful, doubtless much more would you be so in the greater: If I should betrust a man with twenty shillings to distribute it among poor folk, & the party should deceive me and rob the poor of it, I durst hardly trust him to be my Executor to disburse a great sum to their use. The reason is good and holds strong, that baseness of heart which hinders him from the less by reason of a trifle, would assuredly much more withdraw him by a greater booty, and try his falsehood. And so by contraries. But I will add a Reason or two.  
First, Religion agrees well with natural principles, and admits those consequences which reason allows. Now there is nothing more common Reason. 1 in nature and reason then this, That every whole must needs contain his parts, and every general his particulars: for why? its greater, and therefore includes his lesser. Again, we have a rule issuing from hence, That which avails in the greater, much more avails in the lesser. Whether greater in quantity the greater circle includes the less, the perfectest figure as a circle, comprehends a less perfect, as a cube; or in quality, as a greater heat contains a lesser, a greater light (as the Sun) contains the lesser, as the Moon: So in other degrees, greater strength contains a less; in numbers, hundred comprehends scores; oftnesse comprehends seldomenesse; in notions, the more unlikely comprehends the less; the more difficult, the more easy; and arguments may easily be drawn from the one to the other to convince any that is guided by sound reason. Therefore it must hold in Religion also.  
Reason. 2 Secondly, God is the God of order, and his offspring is like him; Religion is an orderly thing, no confusion. But if men might go to work as they list, and go out and in, be off and on, in greater matters conscionable, in lesser careless, bound to no rule, where should we have or find men? Religion being the seed of God, acts and works the heart to grace or duty by an infallible principle; so that who so makes conscience of great things, doth it upon a command of God, and not only for observation sake or base respects: Now he who is guided by a command, considers it according to the extent of it, and if he be willing in cases of difficulty to obey, he is much more ready to obey in easier and lesser, because else he should justly question his sincerity in the greater. The same general tye lying upon the soul in both great and small, the soul dares not offend in the small, lest it should seem to obey the greater for some ends of it own to avoid the shame which the neglect of the greater might rather cause, than the violation of the smaller.  
Reason. 3 Thirdly, faithfulness in the greater takes away that bar of falsehood which might hinder the performance of the smaller: Perhaps a false heart might possibly buckle to a greater work of Piety or Charity, then to a smaller, because it sees more carnal content accrueing to itself by the greater than by the smaller. But a sincere heart that abhors falsehood, is carried by another instinct, and cares not so much what men think, as what God thinks, remembering that speech, Not he who men praiseth is a true Jew or Christian, but whom God praiseth. The argument in sundry respects prevails with a Christian from the lesser to the greater, 
Rom. 2. ult.  as well from the greater to the lesser: When great duties lie upon him to be done, he argues thus, Shall I make conscience of smaller, secreter offences, and shall I not much more abhor the grosser? Do I provide for my own peace in the smaller, so that the least gnat makes me strain, and do I not make much more conscience of greater, which would more waste and weaken my peace? So in good things: Do I make conscience of smaller duties, as to give an alms, to rule my tongue, or a passion wherein God is lesser honoured; and do I not much more regard the main duties of faith, and the purging of my heart and inner man from hypocrisy, in which I should honour him much more? Again, when the question is of lesser sins avoiding, or duties doing, than it disputes another way: Have I found the yoke of God light unto me in those things which I feared my base heart would never be drawn too, because of their difficulty and danger, and shall I draw bacl in smaller wherein not such hurt or hardness is to be feared? Surely this were to requite God evil for good, and to bewray my lewdness, that I seek starting holes and excuses to shake off the yoke when I see the least crevice of liberty to the flesh afforded; so that I will serve God no more than needs must, and would shift my hands of the greatest much more, if the necessity thereof, and the expectation of others did not compel me.  
So then the point is clear: He that is faithful in a greater, will be so much more in the lesser. Howbeit the point must be understood aright, 
Explanation of the point.  and according to the natural meaning and intent of it; we must therefore qualify (Greatness) and (Smallness) in their due measure, or else the point will not hold.  
First, we must qualify men aright in their opinion, for to some men that may seem greatest, which to another is smallest, and another may judge that least, which another thinks greatest: When that young man came to our Saviour and told him, He had kept all the Commands from his youth, our Saviour answered him, Go sell all. The scope of Christ was to confute his presumption, in keeping all by laying open his inability to keep one, and that lesser than any of the moral ones. For to obey one command in the manner and due measure thereof, is that which never yet flesh could do: But to sell all hath been done by many, who never obeyed one command of the moral Law in his extent and fullness. Now yet mark, this young man took it otherwise, for he thought to sell all to be harder than all the other, in which respect our Saviour searched him to the quick, but in the thing itself it was not so.  
Again, in this case circumstances prove essentials sometimes, as of time, for at some time a man may be fit for a greater, who at another is not fit for a smaller: As to give ten pound at his death for religious uses, who perhaps while he lived could not so well spare ten shillings.  
Also the preparation of the heart must be considered: In the general, David may be thought to be readier to pardon Mephibosheth then Shemei, the one failing by error, the other substantially; but he was armed in the case of the one, but naked in the other. Besides he beheld Shemei under a true colour, as set on by God to try him; but the other in a false, as suspecting that a favourite should be treacherous which was nothing so.  
So a general custom of corrupt nature may fasten greater degree upon a lesser thing, and a lesser upon a greater. Act. 14. Those people of Lycaonia might have thought it a greater humility for men to abase themselves to men, then to God: But Idolatry and corrupt custom caused even their proud hearts to proffer worship to Paul and Barnabas, (as agreeing with a fleshly heart) rather than God himself, whom when they were urged to worship, they took up stones to kill the Apostles. And endless it were to show the variety of respects wherein this rule may fail: But this I say, if the true natures of things and the judgements of men about them, be reconciled, taking things in their due extent without error, than the point always holds true, He that is faithful in the greater, is so much more in the smaller. For why? A Christian is acted by such a spirit as teaches him to do all things with sincerity, equality and proportion, both great and small, one and another, lest if any flaw appear, it should breed a disproportion in the eye of God, or of man, and cause an ey-sore to both: As when we see a comely face joined to a crooked body, or a deformed and crooked back and shoulders to a good countenance, presently there appears an indignation in us at the eyesore.  
Use 1 The first Use is for Instruction. It informs us of the reason why many men who seem forward in some greater acts of religion (especially for the bulk thereof) yet fail most grossly in the smaller. 
Instruction. It's a shrewd mark of unfai●hfulnesse to be forward in great duties, and backward in small.  Surely it is an argument of great unfaithfulness and impurity of spirit. For if there were soundness, there would be much more forwardness in lesser than in greater, as being joined with less damage and difficulty. But when the heart is impure, there is no sure rule in a man to keep him in; he may be frank in greater acts, and very defective in smaller. What was the cause that moved our Saviour to magnify the woman that cast in two farthings into the treasury above them that cast in handfuls of silver? 
Mark. 12.43.  Not for the sum, but the different spirit of both: She cast in out of devotion, and would have cast in more if she had had it: But the other cast in out of ostentation, because they were seen of men, and cast in of their superfluity and jollity of spirit; who (perhaps) if they had been moved in secret to give here or there a shilling, where their gift should have been buried, would have shrunk in their heads. Whence is it (think we) that many jolly fellows are very forward to give scores of hundreds of pounds to Schools, Hospitals, or in a public sort, who if they see private reasons of contribution to many a decayed Christian, or Minister, are hardly drawn to it? Oh! because not the naked simplicity of the thing as to God, but the observation, publickenesse, memorial and name of the one, better agrees with their pharisaical spirit then the other: whereas if the true end were, relief of the distressed, 
Eccles. 11.1.  they would as well cast their bread upon the waters, as into an open stock. I discourage none, nor censure any particular persons for their alms, these are no days for it, I rather would speak two words to further, than one to hinder; yet we know such a disease there is, 
Eccles. 10.1.  and who would spoil a whole box of ointment for one dead fly; do both, scatter in private some handfuls, as well as pour out whole bushels, and then the suspicion is taken away. Once I remember a man who long proffered his kindness to a College, but still left his gift sealed up till death, than he would give all, but before nothing: Why? Alas! after death there is no pleasure, which before there is, and men are willing to part with their wealth, when pleasure in it, and power of it are gone. I tax none who give after death, but desire to rectify them; (for ability permitting) who should not rather choose (in part at least) to be his own executor then to leave it to strangers, not knowing what it may come to.  
Take an instance out of the six later commands, whereof every former exceeds his later. But why (I demand) do many men seem to obey in the main command which provides for the life itself of man, when as the lesser which concern his chastity, his wealth, his name, are slighted? He that does no murder, dares defile his neighbour's wife, steal his goods or traduce his name? Doth not this practice directly cross my doctrine? Yes, but than you must mark, here is no honesty, no faithfulness in such a person. Where that fails, there be many causes why the greater may tie them, who in the smaller will be lose.  
First, because a lesser vice may be more natural to the constitution of the body then the greater: All vices cannot root alike in the soil of a bad heart, (at least providence bars and bounds our corrupt nature that it be not endless) all vices cannot be nourished, corruption hath a stream, if it should scatter itself, one sin and lust might cross another. Thou mayest regard the life of a poor man, although thou be an unclean beast, because that sin is thy beloved and predominant sin, and so matters the rest.  
Secondly, this disorder may arise from terror and fear of horrible impieties, horror of the penalty, unnaturalness of the fact, and such like bits and bridles which God puts into the mouths of men, which if they were absent, the rule would soon prove true; the committer of the greater, would make no bones of the smaller. Eye for eye, tooth fortooth, skin for skin, and all that he hath, will a man give for his life: but smaller things are not so perilous.  
Thirdly, this may issue from vainglory, when a man thinks he shall have a deeper esteem among men for some greater work which in a lesser would vanish, of which before: Or pride, when a base heart thinks smaller duties to be under him, and not equal to his great stomach to undertake; though perhaps some great ones he will stoop unto, as more suiting to his greatness. We have a Proverb, Eagles catch no flies. So the spirits of great ones think that small matters are a dishonour to them, they will not foul their fingers with them. So much for this.  
This serves again for confutation of Popery. They would bear us Use 2 down and make themselves above us in the point of mortification (and God help, 
Confutation of Popery.  the best of us come short of it in these days of sensuality and fleshly liberty.) But to go to our Doctrine. They tell us that the perfection of self-denial stands in outward works, of Penance and Satisfaction, in scourge, in fastings, in abstinence from marriage, in course apparel, in standing up to the middle in cold water in the winter time in pilgrimages and such like; of which the Apostle saith, Col. 3. ult. They have a show of wisdom in will-worship, humility, and neglect of the body, denying honour to the satisfying of the flesh: 
Popish mortifications discovered to be false.  But nothing to the true mortifying of the spirit, the frame of that still continues the same; proud, conceited, and imputing these to merit as if they engaged God to themselves by them. But as for our mortification, which they say is secret, and stands in the mortifying of our wills and concupiscence, lusts and affections, the fruit of faith, purging the conscience, Oh this is but a pretence of hypocrites, who come fare short of their fruits in this case. And to confess the truth, it were to be desired, that we Protestant's discovered our mortification in greater and more outward selfe-deniall than we do: But as for them, this I say, if they excel us so much in the greater, how comes it to pass that they fail so much in th●t they count the smaller, I mean inward humility, denying of their own affections? Is it not ten times harder to get that grace of faith and change of heart into us, which should make us abhor ourselves in all our performances, then to tame the flesh for a while, that so the spirit may gain thereby a deeper opinion of merit, and giving full satisfaction to God for sin? Did not those thus in Mica 6. offer to God whole flocks, and droves, and rivers of oil and wine, and their first borne? Did not they esteem these great matters? But what saith the Lord unto them? Doth he not convince them of their hypocrisy and tell them, That the things which he calls for are within? Outward things he cares not for, but to walk humbly with him, and to do justly, and show mercy: Therefore it is evident, they & these fail in their account, and set a greater mark upon their devotion then God doth, and therefore are liars: If those things which they allege were greatest, surely they who are so forward in them would not be behind hand in such as they account the smaller. 
Esay 66.2:  They would say of themselves when all is done, our righteousness is as a menstruous clout, and count themselves (for aught is in them to merit) as Publicans and vilest ones, unprofitable servants, whereas their building within rises up to a greater height of selfconfidence by their outward castings down; for they think that not only they may merit for themselves, but for others, and more than fulfil the Law, and so by equalling themselves to Christ, they overthrew the sole sovereignty of his satisfaction and merit. But O ye ●opish mortifiers of the flesh, add one thing more, get the power of the word into you to divide between the bones and the marrow, 
Heb. 4.12.  to go between your hearts and your corruption, and to cast down those high things of yours, those imaginations which set up themselves against the simplicity of Christ, and then so fare as the word warrants us, we will join with you in outward fruits; wherein, though many of us fail more than you, yet this makes your Doctrine never the sounder, nor justifies your defect in the great matter of Sincerity and Faithfulness. Woeful hypocrites! who strain out a gnat, but swallow a Camel, dare not eat an egg in Lent, but dare kill your Prince. And although we will not wholly condemn all those patterns of humility, whom you boast of, (for certainly many of your first Monks and Votaries were honester than yourselves) yet we know that their devotion had much will-worship in it, which cannot warrant yours, much less can yours stand, which hath neither honesty within, nor warrant of the word without to maintain it. So much for this also.  
Use 3 Thirdly, this serves to instruct us how to esteem of God's administrations and deal, and how to dispute with our own souls in the case of our distrust and infidelity. I remember the argument by which Elisha persuades that Iehoram and his company, 
2 King. 3.  to believe that God will give them water in that peril of drought: This is a small thing (saith he) for the Lord to do for you: For why? He will also deliver the Moabites into your hands, a fare greater thing. Suitable to which was that which the Lord would convince Ahaz of by Isaiah, 
Esay 7.  viz. the victory he should have of the Aramites: Is it a small thing (saith he) for you to weary the Lord, and to distrust his power? Behold a Virgin shall conceive and bring forth a son, and shall call his name Emanuel, which is a greater thing then to give you victory.  
To apply this: Let us learn hence to sum up the mercies of God vouchsafed us already, and let us weigh them in due balance: If we have seen him feed seven thousand with a few loaves, 
God's faithfulness to us in the main, must make us trust him in the smaller things.  do we distrust him to feed twelve Disciples? Do we find that he hath bestowed upon us the main, let us beware of distrusting him in the lesser? For he holds this rule much more surely than we: We will trust a friend that hath lent us an hundred pound, for the lending us twenty shillings, and shall we distrust God? He that hath made our bodies and breathed in our souls, will he deny us food and raiment? Is not the belly better than meat, and the body than clothing? Whence is then this our distrust? If he hath given us his Son, 
Matth. 6.25.  will he not with him much more give us other things? lesser matters? If he have made us a feast in the mountains, will he not much more give us ordinary food in the valleys? Had it not been a base distrust in them that came into Canaan, to think that God might suffer them to starve in the midst of a land flowing with milk and honey, having before by a miracle nourished them with manna, quails, and the following rock of water, in the desert? Doth the Lord urge us sinful wretches by a Law, which himself will not observe? If we be faithful in the greater treasure, will he trust us in the lesser, and will not we trust him? Let us boldly urge the argument upon him by faith, and we shall prevail, 
Rom. 8.32.  he himself hath put it into our mouth: If it become weak, 
Read a special place in Math. 16.8.9.  it's because we have made it so by our unbelief, and let it fall to the earth. We deceive ourselves in the fundamental promise, and then accuse him that he keeps not touch with us in the lesser: But if we would deal substantially in matters of weight, we should find that other lesser things would follow our hand with ease▪ and the great ship of the main promise would carry all our smaller vessels of our secondary supplies after it without our rowing or strife. But oh how basely do we deal herein with God and ourselves? We dare believe that God will save our souls, but whether he will keep us from poverty or no, or bring us out of debt, or enable us to maintain our charge we cannot tell, we have not so clear a word for that (we say) as for the other. Nay, rather we yield more to sense and carnal reason in this, then in the other; or else make ourselves think we believe the former better than indeed we do. Alas! if the greatest were believed, it were easy to cast anchor upon the other: If the mountain be given us, shall a molehill be denied us? No, but we are pinched more with unbelief in the lesser, than the greater; if we had the like pinch of heart about the chief point of favour and pardon, would it not (think we) dash the other, and make it nothing? Save my soul Lord, and for my body do thou as thou wilt, for thou canst not do amiss, thou art tied by thy promise to the lesser.  
How comes it to pass then, that those who have tasted how sweet the Lord hath been in easing us of a burden which we never looked to be rid of, that we distrust him for faith in petty cases? As for the easing us of such a straight, aiding us in such a cross of bad wife, subtle enemy, helping us in the loss of a good Ministry or in the encumbrance of a bad, unprofitable people, or ill and unsavoury Minister, or strengthening us against such a lust, or enlarging in us such a grace, or granting us such friends in our distress of body, or blessing in our trade, or training up of children, or saving us and them from the customs of this present evil world, or giving us our daily bread: Oh thou of little faith! what wilt thou be heathenish? Shall the Lord  the grass and deck the lilies, which labour not, nor spin, and shall he leave thee naked? Not if thou labour and spin out the promise in special. Other of God's people have done so: 
Habac. 3. 1 Sam. 17.  Habacuc would not distrust God though no bullock were in the stall, no calf or sheep in the fold: David will not distrust God touching the Philistin, having killed both Lion and Bear; and concludes, 
1 Chron. 16.  that God will not forsake himself because he made a promise to his posterity. So let us do. But if we want any gift, as of memory, prayer, ask questions, conference, we distrust God, although we have received greater gifts of the Spirit, which are only peculiar to sanctification. We love Christ, say some, and his members without dissimulation, 
Esay 26.  and our desires are to his name; but we have no gift in private prayer, fasting or uttering of our minds, and wants: what then, doth not the greater circle include the less? If it be meet for you, he that gave you the chief, can give you the smaller; if he do not, you shall not need them: If you have got those that concern the Kingdom and righteousness of God, 
Matth. 6.32.  the other shall be cast in. Only I add, seek God in the smaller, as well as in the chief, and believe the particular as well as the general; else although you have scaped a gulf, yet a shallow may endanger you. jona was abased in the whales belly, yet impatient for the loss of a gourd: 
Jona Cap. 3. and 4.  Our fool's babble is more to us then a King's Crown. If our bafe heart be set upon a trifle, it's with us as a penny cuttle, or a fine feather is with an Indian, more precious than much gold: If God have kept thee in thy middle age, he can keep thee in thine old age: If in thy long sea-voyage, he can keep thee from shipwreck in the haven, much more provided, that thou do not entertain any base lust which should eclipse thy former honour. As Hezechia died with his blur through looseness. 
Phil. 3:  But if thou wilt look still forward to the price of the high call of God, and not backward with pride for that which is past, not be high minded but fear: God will not deceive thee; having escaped a Lion, a Bear shall not devour thee.  
Use 4 Fourthly, let us be exhorted to that which is the scope of the Doctrine, 
Admonition and Exhortation.  even Faithfulness and Sincerity, for that will preserve in us that boldness and confidence whereby we shall believe that he who hath made us faithful in the greater things, will not leave us in the smaller: otherwise nothing is more easy for us to fall into then this. He whose head gazes up to the clouds, soon falls into the ditch; but he who walks with his eye upon his way circumspectly and narrowly shall not need to fear it. 
Ephes. 5.16.  The truth is, our cursed spirit is so beset with corruption of all sorts, that no law, no rule of proportion can level and make our lives equal and suitable. We think that because we have won the spurs in one great battle, therefore no lesser enemy dare look us in the face: But let not any that puts on his harness, boast as he that puts them off: When the house is swept and garnished, then comes in the unclean spirit and mars all our logic and confidence, 
1 King. 20.11.  and makes many who began in the spirit, to end in the flesh. Behold and observe the course of such men as want the bridle of God to curb them, there is no certainty where to find them; 
Matth. 12. Inconstancy in men's affections and disproportions, argues fashood.  though at a time you may perceive them above the clouds in their zeal, often hearing, vows of great reformation, yet you shall mark them in a short time quite other persons: for why? Not a principle of grace acts them (for then you should see a proportion in them) but a pang, an humour, soon up, soon down. Some time in the clouds, in admiring such a Preacher, or Christian, none are like them; by and by, (as the ship in the sea tossed from the tops of hills to the lowest depth) none are so bad or mean as they, they thrust them down to the lowest pit. Who abhors not so base and inconstant a course? Their proud, prodigal, vainglorious, foolish, self-loving heart puffes them sometimes to very deep protestations and purposes what they will do; but not wisely weighing with themselves that they want stock to hold out, they who at sometime will buy a good Minister into the Parish with great cost, at another time will run and ride to hunt him out as fast; on their supposed death bed they bequeath great things to the poor, but being recovered they do nothing (nay perhaps grind their faces.) As those Barbarians, Acts ult. now made Paul a God, but presently a murderer. Oh (saith one) I love thee from my heart, I would ride an hundred mile to do thee a good turn, an hundred pounds should not part thee and me! who would not believe him? But there is no soundness within, for at another time, he will deny you his horse to ride five mile, or to lend you five pound if you should go to prison for want of it: what Christian that fears God, would not look close to himself, when he sees the world so mad and so unsettled through a false heart? When a tender body goes abroad into the air, or foul weather, he puts on his cap and hood close about his ears, and girds up his loins close, lest any the least dint or impression of weather should annoy him. So will a tender conscience feel the smallest distemper, and take heed of the least occasions of evil; whereas a base heart is for all weathers, companies, occasions. Let us then seek to get into us a principle of constancy which may undertake for us, else an inconstant man is as a wave of the sea, and is unlike himself in all his ways: 
Jam. 1.4.  Beware lest by this malady men cast our Religion in our teeth.  
What is so common as this: We have a good Churchman as any in the Country, if he were as good out of the Pulpit as in it, and could play at small game as well as at great in his worldly business, family government, liberties, company, studies, or the like, as in his preaching, none were better: where he does well (as he spoke of Origen) none does better, but where ill, none worse. What a sad reproach is that to his steadfastness? So for Professors: Oh (saith one) for his Sabbaths zeal to God and piety, few may compare with such an one: But come to the second Table to the duties of righteousness, mercy, keeping promises, ruling his children, scarce one civil man in the Town, but is more reasonable, compassionate, and keeps his day better. What, faithful in the chief treasure, and yet untrusty in the smaller? What principle doth this come from? Who dare dispute for the credit of such a man as confutes all arguments by his unfaithfulness? job hath a pretty allusion in one place, and bids us try the Unicorn whether he will be bound to our yoke, 
Job 39.9.  or draw our cart or plough; meaning that his wildness will not frame to it. Surely a man might as soon do that or tie the wild Ass to our Crib, as bind an unsteadfast man to one settled course in Religion or duties: Alas! he is a man at his own hand, an outlaw, masterless, not redeemed with a price from the service of himself and his vagrant humours, to serve God.  

Conclusion of the Use.  To conclude, labour for truth as a girdle to compass thy soul, and that will set this argument on foot for thee, and keep in thy sides as a corner stone doth the walls from flying out: this will set thy course straight: If thou hast been zealous in God's matters, this will awe thee to a zealous care of a suitable walking in the second Table: If thou hast obeyed the Lord in doing his will, it will urge thee to be as conscionable in suffering also for God; if thou hast denied thyself in the promise of salvation, it will compel thee also to renounce thyself, liberty and life for God in the matter of persecution & the cross for his name's sake. It will always be reading that maxim to thee, whatsoever is done according to God, is done equally. Disproportions in Religion, argues great unsoundness: And as it will argue from the, greater to the smaller for an holy suitableness, so it will do also from the smaller to the greater for the procuring of the greater glory to God: For alas! what is our greatest and best, but silly? Except he accepted us who hath said, Thou good and faithful servant, thou hast been faithful in a little, be ruler over much; 
March. 25.  enter into thy Master's joy.  
Use 5 To finish all, this should be comfort to all faithful ones, because God will trust them, 
Disconsolation to the unequal and unsound.  and men will honour them; and dismayment to all sly and subtle ones who cannot be trusted. Let men plead for themselves as they will, and insinuate themselves into the minds of some Christians as they can, thinking to encredit and ingratiate themselves into their affections by their show of zeal at some running pulls, or in their good moods; yet God and such as are wise to observe their inconstancy, will be so bold as to doubt of them by their leaves. It's to be noted, that although Barnabas (for kindred sake) favoured john, Mark, 
Act. 15.38.  to associate him to the work which himself and Paul went about, yet Paul and the Church who had noted his staggering before in the same work, durst not trust him then, and it was a just blur unto him. The Lord warrants us to suspect the inconstant, and he will have constancy and sincerity to be honoured. Read the Scripture, and you shall observe a brand of infamy set upon them who have withdrawn themselves from the yoke of God. Those spies how are they blurred? 
Numb. 14.  Caleb and joshua how honoured? Phinees in the case of Zimri and Cozbi, those Levites in the common defection of the Tribes to Idolatry, Exod. 32. how are they graced? That curse of jaacob was by this mean turned to a blessing, as appears by the reason which Moses gives thereof, Deut. 33.7. If we have observed a man not to be trusty in great matters of executorships, or other trust reposed upon him though he be never so near thee, honour him not with such a trust, for he hath disabled himself. It is no uncharitableness at all, but wisdom and caution. He that in a smaller office of the Town hath been slack and backed the bad, trust him in no greater; let him have the repulse with shame. The like I might say in other cases. He that in marriage hath lived badly with one wife, let him not have thy voice for another till thou see a change: Put not thy child to be a servant to him or her, who by their ill government of former servants is disabled in in their credit. He that cannot rule his own children well, commit not the education of thine to him, either living or dying, for fear of unfaithfulness. And so much for this Verse, this Doctrine, and Lecture.  
The end of the Fifthteenth Lecture.   

THE SIXTEENTH LECTURE upon the Fourteenth VERSE.  VERSE XIIII. 
Then he went down to Iorden, and washed himself seven times, according to the saying of the man of God, and his flesh came again as the flesh of a young child, and he was clean.  
WE are now by God's assistance come to the 14. Verse, and the upshot of the foregoing Story; wherein I told you (brethren) that the fourth and last general head of the whole is contained, 
Transition to the ●ourteenth Verse.  viz. the issue of the counsel of the Prophet and of the Servants: That is the cure of Naaman both bodily and ghostly. A very sweet conclusion of so sad a distemper as passed between, and so happy as every one that would wish it a good end, could not have wished it better than it fell out. In the which that we may steer our course aright in the beginning, let us do with this as we did with the former generals, that is analyse it into the natural branches arising from it. The Verse in general contains the obedience of Naaman to the charge of the Prophet, 
Explication and Analyse of this fourth general.  and it hath two parts, to wit, the act of his obeying: Or the consequents thence following: In the former we have three things: First, the time when. [Then he went] viz. being by the counsel of the servants, and the persuasion of God's Spirit brought down from his former resolution, and mollified to an humble spirit of obeying: [Then he went.] The Prophet's message enraged him. But the Servants counsel overpowres him. We may say of it as Deborah in another case said to Barak: 
Judg. 4.  Thou shalt not have the honour of the victory, but a woman. So the Prophet must not have the credit of the conquest, but the poor Servants. The second is the act itself, noting wherein the work of faith consists, even in the obedience of the soul to a word of command and promise: He went and washed seven times. The third is the extent of his obedience, it was full as large, and no more than the word of charge and promise imported, for he did according to the saying of the man of God: The sense of it is, he went not casually or for his own ends, or by compulsion, because they would needs force him to it, but of his own accord by the leading of the word. The second general is the consequents hereof; and they are first or remote: The first and chief is the issue of his obedience, partly expressed and partly employed; expressed at large, as if the holy Ghost would be as full in laying down the issue on God's part, as he had done the obedience of the part on Naaman: His flesh became as a child's, clear and contrary to the scurvy and unsightly flesh of a leper, and he was clean, as if he should say, God was not wanting in his performance to the uttermost, nay did more than he promised, cast in the cure of his soul, as an overplus to the cure of his body. The other is secret and yet manifest enough; for now the Text would give us to understand, That all his old wrath and conceits were vanished, all was now on the sudden changed: Jorden was an happy water to him, (but rather his faith) for that scoured away all his distempers at once, never to be heard of any more. This for the analyse of this Verse. Other second consequents there are, not belonging to my purpose and scope in handling of this story, and they lie in the three verses after.  
We come to the first of these, which (as I noted) the coherence of the verse with the former, gives us to conceive of. To wit, that now at last seasonably, (even as apples of gold and pictures of silver) comes in a calm after a great and long storm. Who loves not to hear of rest after labour, and joy after heaviness? Oh it's as due to the grass, and as drink to the thirsty! Naaman was one whom God had a purpose to honour his grace upon at last; and therefore lo, so must it prove, though it were long first, even after many defeats and conflicts, yet he obeys the Prophet, and is healed of his leprosy.  
The point is, God hath an appointed and set time for all his, 
Doctrine. God hath a time of accomplishing the work of grace in his Elect.  wherein after all their fears and distempers, he will vouchsafe them an happy issue at the last. No corruption within them, no difficulty in the work of faith, no malice of Devil, no discouragements by others, nor the longsome delays of grace and mercy, shall finally deprive them of pardon and comfort: But at the time appointed, God shall bring forth judgement unto victory, and in the mean season support the soul from utter sinking under her burden. 
Psal. 97.11.  There is light sown for the righteous, though it lie long in the moulds by reason of cold snuffs of weather, yet a sweet day at last will come, and a sunshine to fetch it up. Proofs of Scripture are so many that I must cull out some few. 
Heb. 4.9.  That in the Hebrews agrees well with this in the general, There is then a rest for the people of God, a Sabbath of grace, of pardon and peace, after many unlikelihoods, and a Sabbath of glory after all their combats and conflicts here. That which Elizabeth tells Mary, Luke 1. is true of all whom God hath by his Spirit conceived in the womb of the Church, there shall be given a performance to them of all the things which are promised from the Lord. A time there is for all things, as of toil, fear, doubts, resistance, so of ease, rest, resolution and submission to the word: 
Eccles. 1.2.  They shall be as glad of it as ever they were averse and aloof from it. God creates the fruit of the lips, peace to them not only who are near, and fair for it, but far off, and unlike to speed of it. 
Esay 57.17. Heb 10.37. Mal. 3. Hos. 12.  He who cometh will come and not tarry, and bring healing in his wings. He will accomplish the warfare of his Zion, and be as one that takes off the yoke from the jaws, and lay meat unto them. A most divine text is that of Esay; I saw his concupiscence, and I will heal him: for why? He will not be angry nor contend for ever; for than should flesh fail, and the souls which he hath made. The like whereto is that in his 54. Chap. For a moment in wrath I smote him, I hide myself and was angry for a while, 
Esay 54.7.  for a short time: But with everlasting compassions will I return to him, saith the the Lord thy redeemer. Mark, The days of peace shall not be as the time of trouble, that's but an hour of darkness, but this a day of light: And shall recompense the tribulation with a settled welfare. 
Job ult.  As job when God turned his captivity, enjoyed all comforts with continuance: yea the Lord adds, This is no casual thing but certain: It is as the flood of Noah, which the Lord swore should no more destroy the earth, and his covenant is as the Rainbow which when we see, we resolve there shall be no more such deluge.  
Reason. 1 Reasons also are many. Not only from Gods secret purpose who knows his own, and therefore its impossible for any chains to hold them from him: They must one day feel the power of that election, to call them, to save them, which first preordained them to grace: But also from the course of Gods revealed will and dispensation. For that grace which first prevents them, afterward assists and follows them, till at last it perfect the work of faith in them. Both the former I noted in this present example; God prevented him by the message of the Prophet's ableness to heal him by the Damsels means, and brings him to the Prophet, though after much error. The same God assisted him there, and raised up his servants to be his Counsellors, though much pother came between. And now at last, when the disease was ripe, he lets out the imposthume, overthrows Self and carnal reason, melts and persuades his heart, so that, although he was more like to have gone from Jordan in a rage, yet now he goes and washes himself in it, and recovers. And thus deals the Lord with us, if he have savingly prevented, graciously assisted, he will powerfully finish his work, else should his power be questioned, and men might say of him, as they do of men who have laid a platform of a great building and begun the bottoms of it, 
Luke 14.39.30.  but cannot finish. Now this were repugnant to the glory of his grace, and the power of his might, unto which nothing (be it never so unlikely) is impossible. 
Luke 1.   
Reason. 2 The second Reason may be taken from the absurdity and inconvenience which must follow, if this were otherwise. This I touched out of Esay 57.16. before, and God himself makes it a reason teaching us to allege it. If it could be otherwise, than it were possible that the most excellent nature of God, wherein he exceeds all his other attributes, might be questioned: I say, then might that compassion and mercy in God receive a great foil and reproach: Then should God seem to take from man his righteousness, which he is fare from, Lam. 3.35. To rejoice in the misery of the creature, then should he lose his name and honour with his people, and not attain his own ends, but fail of his purpose: Then should the art of God in the way of conversion, be frustrate and prove uneffectuall, as not being grounded upon certain foundations; then should his promises incur the blur of unfaithfulness, and in a word, the soul should become as one in a wood, wand'ring and wildring itself until at the last it lie down in her own sorrow and confusion, utterly desolate and desperate, which is the estate of hypocrites and selfe-deceivers, Esay 50. ult. and so God should put no difference between a poor humbled soul mourning for him, and one that compasses himself with his own sparkles. All these being of infinite absurdity, and ill consequcnce, it must needs be that God will not be angry, nor contend for ever, but find a time, an accepted season, in which he will ease the heavy heart of her distempers, and set her at liberty.  
Thirdly, the Lord hath the spirit of man, and the passages and ways Reason. 3 thereof in his own hand, to sway, draw, alter & turn it as he pleases. He form the spirit first of his own breath, knows how it defiled itself, understands the woeful inability of it to heal itself, sees and beholds the secret wind and turn of it, how it wraps itself into endless errors and wearisome doubtings, he permits all these in wisdom, and when he sees his fittest time, he can turn the course and stream of the spirit his own way, though the rebellion, crossness, fears and staggerings thereof be never so perplexed. There is an absolute sovereignty of God over the will and conscience of man, that when he please he can do with it as men do with rivers of waters, 
Proverb.  which though naturally they run downward, yet by art and skill are recalled, and derived to such uses as best serve to the benefit of the owners; so that the question is not whether the heart would of itself incline, but whether God inclines it.  
Fourthly, the power of the Spirit is such, that it blows at it own Reason. 4 pleasure, and is of a most perfect freedom to blow where, when, how fare itself will, and is not in the power of any Devil, enemy, man himself to cross it. God hath the wind of persuasion in his own hand, and he holds the wind in his fist. All persuasions, arguments and motives do so fare prevail, or not prevail with the spirit of man as the Spirit itself pleases to set them on: When he will overrule the Spirit, a little motive, a word speaking shall effect it; when he will stop the power of it, nothing shall prevail. 
Luke 5.3.7.  As Peter's nets lay by when the season was, so when the time of catching came, all the fish came together and were enclosed under it. So the counsels of the best, wisest, strongest must lie by as ineffectual, when God is absent; the heart lies as a stone frozen into ice: no axes, mattocks, strife of man shall break it: But when his heart is inclining to man, and means him good, then shall the Spirit lie in another coast, and suddenly thaw and melt the ice of the soul, and dissolve those strong chains which bond it before, and made it past man's skill to pierce it; so that as before nothing could soften it, so now nothing shall harden it. Now then mark, If this power be in the Spirit of grace, it must needs serve for somewhat, it is not needless: Therefore it must serve to this end, to rid captives of their chains, to speak a word in season to a soul that is weary, to carry the seed of life, and the promise into the poor and fatherless spirit, and there to enter, open, and enlarge the soul so fare, that as it had no power to apply, to receive or embrace any light or hope, now it may be as the eternal gate opened by the eternal Spirit, who hath the key of David, and have no power to shut itself any more, nor to resist the Spirits power and persuasion.  
Reason. 5 The fifth Reason is taken from the scope which mercy propounds to herself in the turning the soul to God. Even the glory of it own self, and that nothing may share with itself in this great work of overpowering the soul. As she only hath those weights in her hand which can over weigh the base and backward heart, so she will do it, when the soul hath struggled and tired herself in her own way, hoping by her own skill to effect it. Then can mercy only save the soul, and remove the false principle which she found in the soul to cross it, even when the soul seemed to be most earnest in seeking it. The Lord seeks more to honour himself above the soul, then to show it mercy only for the private good thereof; and when he finds that the soul herself can make no work of it, is past hope in herself, sees most baseness in herself, then is his fittest season to work for his own name, and then none shall share with him in that point whereof he is so jealous, that is his glory. 
Esay 63.4.  Esay 42.5. There is a special text of worth for this point, which I wish all to observe. Esay 57.17. I was angry with him, and he went on frowardly in the way of his heart: But I have seen his ways, and will heal him, and restore comfort, and create peace. What? While he goes on in his frowardness, kicks against the pricks, and hath no disposition in him to convert? Surely not: (for all the work of Self is but the frowardness of a man with himself, because he cannot have his will of God.) But then will God heal, that man may be set on ground, and be convinced of his own impotency; for no reason can be given why at last the Lord should so overrule him, save mere mercy to one in misery, except any will say, that a froward heart can merit any mercy. So then, the entire glory of the grace of mercy causes the Lord at last to finish the work he hath begun; that both the Alpha and Omega may be his, both warp and woof from him. Thus much for Reasons. Now I proceed to some Questions.  

Three Questions.  For upon that I have said, sundry may be made: Especially these three. First, wherein doth appear, that a soul in the way of grace, and under the condition of it, may yet a long time lie under such distempers ere it come to apply the promise; this may arise from the present case of Naaman, of whom the Doctrine saith, that the Lord now found a time of grace for him, though it were long first: some therefore may desire to see it proved, that it may be long first, wondering that it befalls not the soul as soon as she is under the condition of it. The second question may be, why the Lord should permit such delays and longsome staggering, since that it may seem it were better if it were speedy, and put out of doubt at first. Thirdly, it is asked, by what marks it may appear to a poor soul that the Lord intends to finish his work, and to set her out of her old fears and distempers.  
To answer the first of these, this I say, experience proves it, that conversion is not finished in many a soul (which yet may be under a condition Quest. 1 of it) as soon as begun: 
Why conversion is not perfected all at once?  But many things befall one in such an estate, (I say not always but oftentimes) which buffet and baske it shrewdly, put it into sad demurs, fears and suspicions, that all will not prove well at last, that she hath begun at the wrong end, and therefore not knowing what to make of itself, sits in ashes and heaviness a long time till God bring healing to her.  
To mention some of these out of the experience of most men's ordinary complaints: one may be this: Answ. That although they have been loaden with sin, and desirous of ease, 
Conversion h●th many preparations, although the very act of it be at an instant.  yet by ignorance they are held down so, that they know not whether there be any ease for them to be had or no: Satan so blindefolds their eyes, that the way of God is hidden from their eyes; their conscience is oppressed, but they do not feel that it it is a work of God preparing them to hearken after ease and remedy; but rather esteem it as a most unhappy condition fallen upon them to bring them to ruin, for they judge themselves by others whom they hear of, who make away themselves to be rid of their misery: And indeed so it falls out to many burdened consciences who live in blind places, having neither Minister nor friend to secure them with counsel, they die in darkness and for lack of light, and so they grow to interpret the sense of their sin to be a mark of vengeance upon them (as if they were cain's) and to be weary of their burden till they have laid violent hands upon themselves: All such I dare not simply condemn: 
Sundry instances named.  But I may say, their way is dark, and they are blindefolded by Satan, and by gross ignorance, so that the scope of God, and the glorious Gospel of Christ should be hidden from them: During which, who wonders if they come short of comfort? Since all hope of a possible remedy is taken from them.  
A second sort there are, who for the present do not put difference betwixt the condition and the performance: And therefore comparing their estate only with that which formerly they lay in ere they felt their sins to pinch them; & feeling now some hope by the promise, they content themselves with that, as affording them some distaste of sin, and some touches of conscience, some flashes of desire; also they feel themselves loath to lose their good affections bred in them, as sorrow and zeal, and hope of growing better, and therefore none can dissuade them from hearing, and prayer, and ordinances, because they feel these to nourish affection in them; and thus their warmth tickles their hearts, and hereby (through self-love and ease) they are held by the heel, that they set down their staff, making a dam to stop their rebellious lusts from breaking in upon them, and believing that the mere absence thereof, or restraint of their violence is a sign of true grace, though they go no further. And were it not that their dam broke out often upon them, and their corruptions betrayed them to themselves, and their affections forsook them, and left them to be dead and unsavoury, as before at the worst; doubtless they would wanze away as hypocrites, and lie down in sorrow: only the Lord will not suffer his to perish in this error, but having manifested it, makes them turn a new leaf, and break off their false confidence. But in the mean time, who wonders that they attain no settling? For alas! Can their hear, duties, affections or services, take away the guilt of an ill conscience, and give them any sound bottom? No, doubtless.  
Thirdly, others who are set to a sounder purpose, yet oftentimes are so confounded in themselves, that they forget what God hath done for them; because that grace of faith (which they covet) is absent, this so disquiets and perplexes their spirit, that they unthankfully forget what God hath done for them, nay they flatly, but falsely, affirm, that God did never any thing for them at all. They are so hooded by the Devil, that whereas they hear the Lord will not forsake his own work, but perfect it: They will not confess that ever he wrought any at all in them: They that think so of them (they say) are deceived; for their hearts are hardened, senseless, careless, empty of sorrow and desire, and means using: They never heard (say they) otherwise then as the common sort of hearers, they were as good never have heard: Whereas it is most evident, that the word both of Law and Gospel have wrought many sweet preparations in them, if they had power to see them, save that a deep discontent of heart hath possessed them for the want of that they would have, but are not wisely guided from extremities, such as self-love may soon poison them withal. So that as it is with a man who goes upon an hill, over against which there is another in their eye, that the valley lying between is quite hidden from them: So is it with these, till the Lord restore the sight of it again. But in the mean time wanting the sense of what God hath wrought already, how can they gather hope that God will perfect it?  
A fourth sort retain the memory of that which is already wrought in them by the word: But their let is, that when once they move forward to the promise, to fasten upon that, they feel such a marvellous cold qualm come over their spirit, that they fear they shall never reach it. They think it so divine, so spiritual a thing, they see the grace thereof, and the gain so admirable, so above them, so beyond them, that they think they shall never compass, it were too good for them to enjoy, it belongs to other gates persons than they: The Lord hath somewhat else to do with his Christ then to bestow it upon such: It belongs to some few choice ones, and peculiar folk, not to them; they that can reach it may have it: But as for them they deem it (if not a thing impossible to come by) yet exceeding unlikely, a thousand to one, and very difficult howsoever, so that perhaps they may spend all their time and pains about it, and yet come short too at last; therefore they were as good spare their labour as spend it in vain. Thus as some think heaven easy, and they look to be one, though there were but three saved. So others are on the other side so slavish that they dare not look at it. And thus they would abide, if the Lord by degrees cast not out this bondage: which while it abides, who wonders that they be far from this prosperity?  
Another sort are much held under with the sense of present corruption prevailing in them, abasing them, and making them stink in their own nostrils, so that although God have begun to work in them, yet so long as the stinch of their lusts, their ignorance, unprofitableness, hypocrisy, inconstancy, pride, earthly hearts abides in them, and annoys them, they cannot think the promise concerns them. Oh! if they could find themselves rid of these, they should have hope, else none.  
Others cast their thoughts afar off, and think that faith carries with it the implied condition of such a change for time to come as they shall never attain too. For (say these) believers must be holy and clean; whereas we carry such base lusts about us, hearts so hardened with sins, that we cannot repent, it were death to us to forgo some beloved evils, or to keep within a compass of an holy course for any time. As good tye a Tiger to a rope and make him to blow the furrows, as their wild hearts to any duty and good behaviour. And when they are told that faith will purge their hearts, and they must not forestall God, than they say, though they should repent, yet they should never persevere: Before they die, the Devil (who owes them a mischief) will surely pay it them; one temptation or other will foil and betray them, so that ere they die they shall revolt most foully, and fall away like Demas & Hymeneus, and so go to their grave with misery, without returning to God, and besides bring such a stain upon the Gospel as will never be worn out.  
There are others discouraged by the long space of time since they came to see themselves under the condition of grace, as to be lost, broken, etc. and yet they come not to any sound settling upon the promise; if God (they say) meant to save them at all, he would have saved them long ere now, for they were once fare more tender than now they are; they were at first only guilty of sins against the Law, but now they have added sins against the Gospel also, as it were drunkenness to thirst, yea they are hardened, sapped, and past feeling: And moreover they see many others, who began fare later than they, yet are got before them, as in other gifts and graces, so in faith, and insight into the mystery of Christ, in which they grow not, but notwithstanding all means, abide so silly, so simple, so ignorant and uncapable, that there is little or no probability of being better. They feel little difference neither (they say) in their course, but always in darkness, sad fears, going on and on, but gaining no ground, nor growing more toward the hope of believing; and therefore they conclude that they belong not to God's number, they are not (surely) chosen of God, and therefore they may will and run long enough, but they shall not find mercy. And so long as this bone sticks in the throat, how should any savour of the promise go down their stomaches, or enter into their hearts?  
Another sort by these and the like distempers, wax sullen, and transported with melancholy and mopishness, and grow therein so obstinate, and that they will hear no counsel; they know, they say, what their destiny is, therefore let no body trouble himself about them: As it is and hath been, so it will be with them still: They know as much as any Minister can teach them: They will not be brought so much as to consent that there is any better estate than they live in, neither do they think that any can have any more assurance than themselves, if they see any Christians merrier than themselves, they presently judge them to be presumptuous hypocrites, and condemn them. Others do not so much censure others as themselves; and grow conceited against the means, will not be persuaded to hear or pray, because they do but increase their damnation; nay (but for necessity of nature) they would not eat their meat, nor drink when they are athirst, nor go to any, nor suffer any to come at them, neither ask, nor take counsel, for they say, these things belong to them whose they are: But they are none of Christ's, and therefore have no right unto them. And yet even many of these (setting aside the malice of Satan, holding them under with this melancholy of body, or conceit of mind, or both) have given good signs of a loaden, broken and desirous heart.  
To draw to an end, the most sad hindrance of all is, that the beauty of the promise, the good things of God given to his are not seen into by them: They have not yet met with the spirit of light and persuasion; somewhat or other hath dazzled it, either their confidence that it shall be well with them, or their neglect of means, or their using them in a scanty, slack and formal manner; or their subtlety, closeness, slyness, loathness to part with their pleasures; or some bitter root of earthliness, which damps the esteem of the Lord Jesus; they cannot be gastered from the creature, it is so natural, so rooted in them; or some base thing or other they will nourish (as sugar under the tongue) and hope to reconcile it with Christ, so that both may go together, loath they are that only bare and naked Christ should bear sway, and come into a naked house: or else I say, the true, kindly and clear beauty of that which the promise presenteth to a soul under a condition, is by some means hidden from them, as by error, and misconceiving what faith is, by giddiness, by forgetfulness, by foolish intermeddling with many things, 
Luke 11.  one thing being necessary; by little meditation, applying, pondering, and incorporating the word into their hearts; by stumbling at the very point in hand, thinking that seeing good only can and in time will relieve the soul; therefore let all go, cast all upon God, and be lazy and secure.  
But one more, I will add of most usual error to many, especially such as are ungrounded, and that is in the putting no difference between Doctrines and Truths handled in the course of their hearing. As it is a sad error of some men, that so they preach, it skills not what nor how: They little attend the estates, periods and degrees of their people, so the people are like them; so they hear the truth, they little mind what truths do most concern them, 
2 Tim. 3.7.  and so always are hearing, but never come to knowledge. Why? They are foolish and undiscerning. All is fish which comes to the net, and they embrace alike one and other; whereas (although all be good) yet it concerns them to look out such as might fit their needs, and further them in the work they aim at. Tell a woman whose fruit is come to the birth of this tale and that, ask her what linen she hath, or what meat she will eat; doth she savour such questions? Are they not tedious? Doth she not aim at one thing, that is, how she may get strength to bring forth? So should an hearer that seeks the fruit of his labour, not while himself with every truth less concerning for the present, but harkening after such as may answer his doubts, clear his objections, reveal that which he most wants, and which speaks most directly to his heart. As for pleasing himself in being in the element of any truth whereof he sees no use, it is irksome to a wise heart, although he reverence all. And these may serve for a taste of many more lets, (which differ as men differ) and for answer to the first question.  
I come to the second. Since it is thus, what reason may be given to Quest. 2 satisfy men in this way of good; for many would think it better if God took a more short and speedy way? But I answer, Answ. for many causes God permits it. To sum them up briefly. One is, 
1. Cause.  because the Lord herein looks at some gross sins which ruled and reigned in the former part of men's life and in youth, which are as iron moles, and will hardly be worn out of the flesh, being bred in the bone, save by tozing and searching the heart throughly. Secondly, that he might breed some restraint in youth, and curb them from such offences as after must cost a great deal of purging, ploughing and harrowing, ere the soul will afford good mould for the word. For sure it is, the more rebellion the Lord meets with, the more irons he loads the soul with, Esay 28. Thirdly, that he might exercise each soul in finding out her own special let, and not go to work in a fulsome generalness. Fourthly, to breed in the soul a solemn and sad thought concerning the way of God, and root out that giddiness and vanity which puffes up the soul in a vain presumption and ease. Fifthly, to occupy the mind of the Minister in right and careful dividing the word, and studying to approve himself as a workman not to be ashamed; striving to be faithful both in the gift of discerning spirits, that he may speak to the purpose not at random; as also to be painful in catechising, which contains the wise and leisurely way of God, to screw and dive into the hearts of men by degrees, and to soak the heart in the principles of faith, which they that want may be long enough in hearing Sermons ere they conceive the order of the mystery of faith, and how the soul comes to clasp with the promise. Sixtly, the Lord hereby corrects those most wicked evils which have carried the soul in and under the Ministry of the Gospel, especially the dallying with the seasons of grace. 7. That by this mean the Lord might cleanse the heart from Self in every kind, and twitch up every root and rind of self-love which would dangerously mix itself with the promise. Lastly, that the Lord (as I touched before) might prepare way for himself in the honour of the soul when it shall find by experience, that all her salvation is of him, and he could bring it out of nothing, nay worse than nothing, when as the soul lay struggling with herself without hope or remedy. So much for answer to the second question.  
The third and last question is, how the soul may find by marks, Quest. 3 that the Lord is following on with the work of grace: That so it may be comforted in this, that she is no hypocrite, and so shall not wanze and moulder away as wax before the Sun, but obtain the fruit of the promise in Gods due time. For answer whereto, this I say, it may be known by the contrary to those marks which bewray hypocrites. Answ.  
Mark. 1 The first shall be this: A soul truly under the condition of grace is very vigilant, stirring and observant of the seasons which afford grace; not only generally to hearken after the word, but specially to observe the Angels moving of the water. The Lord doth not always stir alike: The Minister is not moved, nor the heart of the hearer affected alike: It's rare when the Lord and the soul close throughly one with the other, when the word is preached so savourly and lively, and carries the virtue of the speaker with it into the hearer, and when the hearer meets it with a discerning of a season from God. But when the soul meets with such, Oh it abhors to dally and trifle with God, to grieve him with slightness, either for the present or after: But confesses it to be a rare occasion, presses hard with the Lord for blessing, and follows on as Gedeon did those enemies, 
Judg. 7.  while the scent was hot, lest he should be defeated. Thus doth a good heart watch her time, always being upon wing for her prey, and loathes carelessness of the watchwords of God. No sin stings her more than former dallyings with the Lord, nothing brings her upon her knees in secret more than this sin, and the sad fruit of it, nothing puts her in more fear lest God should forsake her, and suffer his Spirit to give over all saving strife with her; nothing more is desired then that the Lord would forget her many provokings this way, and stir her up with threefold alacrity to redeem such seasons for time to come. Whereas an hypocrite sees not such mercy from God, or else vanishes in the fruit of them, let's all go, and nouzles himself in a blind hope all shall be well, whiles yet old sins and dallyings are upon the score, unrepented of, and unforgiven, and the soul hardening more and more, and waxing daily more and more crazy, and unfit to be wrought upon.  
Mark. 2 Secondly, a thriving soul God and promise-ward, above all things nourishes life in herself, not only in ordinances, but in the course and way of conversation. Where ever she become, the Spirit of life leaves her not wholly, but (more or less) accompanies her spirit to preserve it from deadness, flatness, remissness, and suffering the work of God to lie by in her. And howsoever she feels a very body of death in this kind, fight against the law of life in her; yet knowing which is the stronger, she gives not place: No, although the more she strives to be lively and savoury upon the promise and by faith, the more the death of corruption resists her and discourages her: yet even in this dark belly of the whale she casts her eye towards the Temple, 
Jonah 2.8.  and dares not yield when yet she is almost foiled; but discerns a base body of death from the desire of her own heart; and because she feels a dying, she judges herself not wholly dead, but to have some life under the embers, which she makes much of, and nourishes as one would hatch up one coal of fire upon dry straw lest it should go quite out. Such a soul abhors a daily deadish and sad heart, more than death itself; labours to revive itself by all hot waters from swooning and dying; rejoices when she recovers, exercises herself with others (as well as in secret) to whet up that dull and weak edge of life and faith which remains, and is glad to feel that it is not always alike with her in this kind. Whereas an hypocrite who never attained to this sweet life, is feign to shuffle as he is able, to counterfeit life and zeal, and when his endeavours succeed not, he commits all to hazard, and shifts off a dead heart as he can with head and shoulders.  
Thirdly, these persons may be known by this, That they discern Mark. 3 of the distempers which formerly molested them, 
Opposite to the ten former Objections.  and held them off from the promise, as may appear by these particulars, opposite to the former objections named in the first question. First, they discover a mercy in their deep castings down and fears, and in the spirit of bondage which they feel, they look upon it not as a mark of wrath, but as the entrance upon the way of God, for their further humbling and making their heart tender, acknowledging it could not be spared, and looking into the promise for some hope of redress. Secondly, they wisely consider, that the condition of faith, and the gift of faith itself, differ much; and therefore for them to rest in any such work of preparation, as will not establish their hearts in peace through the blood of the Covenant, were a deceit of Satan, causing them to lie by the way when they have a further journey to go. Affections and Ordinances they embrace, but rest not therein, as wanting a bottom of the satisfaction of Christ to God's justice, and therefore in that they only dare pitch their rest, renouncing whatsoever of their own might satisfy them. Thirdly, they wisely cosinder what degrees they have atained in grace, and dare not forget or deny what God hath already done for them, confess that thousands want that which they have; yea that it's nothing but self-love which buries all former mercies under a clod of discontent for that which they want, and with the lowest humbleness acknowledge themselves the least of all others, and that whatsoever is not hell, is more than God owes them, they count themselves not worth the ground they tread on, submitting themselves unto God to do with them as he pleases, and willing to be as he will have them. Fourthly, they moderate their own judgements touching the matter of faith, and desire to look at it as that gift which God in wisdom useth for the saving of his; neither on the one side making it less, nor on the other side more high and solemn than God would have them, for though it be too good for them to enjoy, yet not for God to bestow, whose gifts although very precious, yet are most free; and so they shake off that base slavery of heart which possessed them. Fifthly, they consider themselves not as they shall be when faith hath cleansed them, but as now they lie, and are objects of mercy, such as God purposes to declare the riches of grace upon in due time; in the mean season they are the vilest of all sinners, as also Paul and others were in their corrupt estate: They consider that sin causes mercy to abound, so it be not wilfully committed: 
See Acts 2.34.35.  And this is the honour of God to beteame it to enemies, hypocrites, proud, unclean, profane ones, yea Christ died for sins against the Gospel, an hard, dead, rebellious heart of unbelief, as well as against the Law: Therefore they see in that dunghill of dross (always steaming out of them) an occasion of mercy in God, not of despair, save in themselves. And if they were as they would be, void of such corruption, they should need no mercy, they might plead merit. 
Rom. 3.19.  Christ came to save sinners, and hath shut up all under disobedience, that he might save some, even the weakest, unworthiest of all others; for these will cun him most thank: Pharisees need him not. As for the dogging of their corruptions, they consider Satan most clogs and dogs that soul which is most earnest to be rid of them, whereas others are shut up in false peace, and fear nothing.  
Sixtly, they grow to this resolution, not to cast fears aforehand more than they ought, 
Micah ult. ult.  if God will pardon them, they doubt not but he will afterward purge them, subdue their corruptions for them, and finish his work with perseverance. They were not fit judges to speak of time to come: What hath he who wants faith, to do with the condition of him that hath it? They will therefore attend one thing at once, and not many: If once they can obtain faith in that, they shall have the rest: For why? Faith will purge the conscience and set the believer on work to preserve in himself that which is already planted: Therefore they see it were a great folly to hinder themselves of a present mercy through the distrust of a future. Seventhly, they repent them of those ungrounded cavils from the length of time, the example of others, and the fear of election; and with a mourning heart for that hardness and unprofitableness of theirs, they acknowledge it to be none of theirs, but God's privilege to appoint the times and seasons of grace: They ought not to forestall God in this kind, but wait his leisure: They must not grudge at others but follow their example: Others are not gone so fast before, but mercy can send them after with as good speed: And as for election, it is not for them, its Gods secret, they know no such matter that they are reprobated, but when they shall believe, they shall know that they are elect: Let therefore God alone with his secrets, confess his Sovereignty and tremble, but apply themselves to the revealed way of God, and behold his ladder and cords of mercy put down unto them into the dungeon, and clapse about them as they are commanded to do. Eightly, they look up to the promise, and thereby shake off their melancholy & sullenness of heart, see the emptiness, the absurdity of their froward hearts, which God doth as much detest, as they admire: They see a world of pride, self and rebellion in it, and therefore desire to send it to hell whence it came, and to turn their censure of others into imitation of their grace. Ninthly, and especially, whatsoever hath witheld them from the promise & from beholding the excellency of it, in the meaning of God, in the bounty, truth and fidelity, constancy, stableness, fullness & sufficiency of the same, they shake it off: 
Jonah 2.8.  they forsake other vanities & conceits of their own, their moral contents, their busying themselves about many things, whereby Satan (as by his golden apple) would keep them from the silver Bell; and therefore now, they resolve to lay all other sacrifices by the Altar till their reconciliation be made; to which end, they trade with the promise by meditation, and use all means to dive into it, and to look into it, as the Angels into the Mercyseat, till their misery for want of it, cause them to venture themselves, and jeopard their salvation upon it.  
Lastly, they correct their lose and general hear of the word, purposing to bend their minds, (as to all the truth of God without neglect, so) especially to those main truths which they most stick at, and come shortest of, that their insight into God's method and way may be more evident unto them: As for novelties and fancies of men of unstable minds, ready to carry them away from the simplicity of the Gospel; whether erroneous opinions, or things which have some truth, but yet for the present are not pertinent or profitable, but might (under some pretence of zeal and devotion) withdraw them from their grounds ere they be settled, (which I observe to be a notable trick of the Devil to disorder the course of a soul travelling towards heaven) they are shy thereof, and cannot close with it. Let every one that desires to know himself to thrive to Godward well, mark this whole Section. So much for this third mark.  
Another is, That such a soul strives after that which makes most Mark. 4 for her own good, and for the justifying of God. Even that foolish modesty which holds many under the hatches that they will not open themselves to any, but keep the Devil's counsel to their own hindrance, and thereby nourish unbelief the longer in themselves, when they are convinced of it (as its long ere many will be) they abhor it, using all means with Paul, if by any they may attain faith at last. They do not as Ahaz, who being willed to ask a sign from God to confirm his promise, refused it, and let all go at six and seven, pretending that he needed none, but would leave it to God without such ado. 
Esay 7.  But he is rebuked for grieving of God by such slightness, who loves that his people should take order to resist their infidelity, and hasten to believe, using every ordinance, each occasion for the achieving of such a grace. Such a restless spirit they are led by, who keep the price of the high calling of God in their eye, loath to lose it, 
Phil. 3.  and preserving the tender care and inquiry after it in their souls, as an object of greatest excellency. A bottomless, careless spirit to get and lose as fast, and to spill that precious liquor which God hath been long putting into them, they loath and detest, 2 Joh. 8. and still seek to make up a full reward to themselves, and cannot be quiet till the Lord give into their bosoms measure heaped up, and running over, that they may be at rest. If they have any bottomlessenesse it is for the world and the cares of it, but as for grace they keep all they have, and still are on the gaining hand till they attain their desire. Psalm. 84. No faintness there shall be; but from strength to strength they go full fast, till they appear before God in Zion.  
Fifthly, as they are always hastening the Lord, and impatient in Mark. 5 respect of their importunity of desire, 
Psal. 70.5.  so yet they are patiented in respect of discontent & unweariedly waiting upon the Lord for the accomplishing of their petition; They have learned that lesson of the Psalmist, Blessed are they that wait upon him: and of jeremy, 
Lamen. 3.25.  It is good to wait patiently upon the Lord. It's much to them that the Lord will come and bring healing in his wings at last, requiting long delay, as Malachi speaks, with speed, 
Mal. 3.  and as for urging the particular time when he will come, and how soon, they leave it to him, whose the seasons of mercy are, by whom only the day of sealing is appointed, they must wait. They attend upon a Sovereign God who shows mercy to whom and when he pleases; 
Rom. 9  yet also his mercies are far to them whom he hath called to the hope thereof: Therefore their part is to get the spirit of supplication (always attending the Spirit of grace, Zach. 12.10.) which will hold out with the Lord without fainting, and concur with him in his time of ease: In which respect it makes not haste, but considers that each day hastens God's time. For as it is in the second coming of our Lord Jesus, 
Matth. 24. end.  so it is in his first: None knows whether he will come at noontide, or at the evening, midnight or cockcrowing, but come he will: So whether in youth, or middle years, or old age, thou knowest not; whether in a short time, or after a long season, whether in thy hearing, or at the sacrament, or in prayer, or at a fast, or in some great cross, or at thy death, its unknown: Thou hast a promise come he will, and therefore wait upon him, thou art not too good, and when he comes thou shalt not repent thee.  
Mark. 6 Again, this is another mark, That such a soul suffers not itself to be taken up so deeply with the common mercies of the earth, that the mercy of pardon and salvation should lose her price, and wax stolen with her. Oh she strives to put difference always between the content which blessings of this life bring, and those which the mercy of heaven affords. Give Esau a mess of pottage, and his longing is satisfied: Give a child a bright counter, 
Heb. 12.  and he will forgo a gold angel: It pleases a fool as well to have his babble as a King's Crown: why? Because he is a fool and discerns not; so a wretch that never came in the favour of mercy, will equal it to any common thing, fill his belly, give him ease, cloth his body, fill his purse, and you may rob him of his birthright. So he have content any way, and for the present he is well. Not so that soul that longs for mercy: For why? It compares one with other, and makes as much difference as between gold and dross; holds firmly the esteem of mercy to herself, and will not suffer the base vanishing creature to come between her and home, and steal her heart away by such rattles and feathers as these are. 
Zach. 12.10.  It comes here to mind what Zachary speaks, That the spirit of grace goes with the spirit of compassions: There are such compassions towards the Lord in a poor soul, as there are in the Lord towards it: In the Lord there are tender mercies, as that other Zachary speaks, Luke 1. [Through the tender mercies of our God] mercies of tenderness and compassion to a poor miserable lost sinner reaching to forgiveness: These are peculiar; not common, or such as he bestows upon them whom he pities not in their misery: Now therefore that soul that partakes these tender mercies, is as tender of them, and doth so prize and esteem them that no other mercy can steal away the affections of the soul therefrom, nor stall the heart therein, much less make tender mercies to wax stolen and common, but still the price thereof rises till the Lord fill her therewith.  
Mark. 7 Lastly, note this out of Naaman's example, That a perpetual and sure mark of a man who is grace and faithward is this, that his old perverseness, pride and stoutness gins to quail, and his great stomach comes down. That heart which before was the heart of Leviathan, as job describes it, hard as a stone, now melts, and becomes soft as wax. This is a sign indeed of mercy drawing near a poor soul: that even as before all turned to gall and bitterness, 
Job 41.24.  and like bad physic wrought by contraries; so now the Lord purposing to perfect his work with power, lo all goes right, and the omnipotent arm of God subduing and casting down all high things that before caused the heart to swell and bluster against the way of God, now mollifies the hard heart and thaws it as the frost by the southwind. Oh what a strange alteration doth the rising Sun cause in the horizon? Fogs and mists, and darkness vanish and disperse themselves, and all the coast is clear again, as if there had never been any such? And mark it who will, thus it fares with every soul which comes to God; the nearer it draws to the Sun of righteousness, the more melting and humble it is; all old quarrels and cavils, all old rebellion and stoutness of spirit are scattered; when Christ once arises to rebuke the boisterous rage of the sea, (for such is every wicked heart, Esay 57 ult. even foaming, and casting up mire and dirt) then on the sudden all waxes mild and calm, and the place where frowardness and distempers grew is no more found. Thus much for the third question.  
I come to the Uses of the point, which are many fold. First, it instructs Use 1 us about a difference between the hypocrite and the sound hearted seeker after God: 
Instruction. 1. Branch. Hypocrites & elect ones differ in their issues. Matth. 12.  There may seem no great odds in their pains and endeavours, both may seem earnest and longsome, both hear much, pray and live in the element of means constantly; both have their terrors, their hopes, their flashings of light and comfort; both have their ebbings and flow, sorrows and joys; but the one hath not the issue which the other hath: The end of the one is to go out in darkness, the other to overcome and break forth into victory. The end of the righteous (mark it Psal. 37.) is always peace, though after long toil and hazard: The righteous are saved, (though scarce and with much ado) and at last they come to the haven. They are like to them in the ship wherein Paul sailed, 
Act. 27.  though they had so toilsome a travel of it all the winter, yet God gave to Paul all the souls that were with him, and bid him be of good comfort, for all should safely come to land at last. The truth is, there is an odds between them from first to last, in their knowledge, in the work of the Law, their terrors, and of the Gospel, their sorrow, their desire and the rest: But that is not so easy for us to discern. God only sees that. But in the upshot it is manifest: For than it appears that there was a different principle that acted them, the one from himself to himself; the other from the Spirit of grace, for the honour of grace and the change of the heart. As Saint Nazianzen once spoke of one of the Counsels, that neither it began with God, neither would end for him. Look well about you (brethren) for, God help us, the work of faith seems to be perfected in few of us to any purpose; preaching in and out of season, we have long had and all follow it; but to behold the sad and dead point which many of us do, and long have stood at, would flait any honest heart to think of! one would think those former trials should exercise every one of us to see what at last will come of all our struggle and strifes; I pray God we prove not of the base sort, that enter not, but fail of God's grace! though it be long first, yet if at last our success answer our pains, it will be well.  

An item to these persons.  But it's not amiss for some of us to suppose the hardest, and say, what if I should not be of them, who shall end in comfort? All shall not: If I be one, what do I running this round, and treading this maze in vain? As near at my death, as at my entrance: And like to one wildred all night, and in the morning coming to the place he set out! I beseech you look over those marks above, hurt it can do you none! God sets us not to this task of hearing and profession for policy, and to keep us occupied, and from idleness: No, he sets us to heaven-ward, if we see not his scope, we may wander all our lives and never the nearer, and what a sad woe would that bring with it? Many poor souls are afraid that death will come ere grace be perfected: But I pray God it prove not the portion of many that fear it not, but are confident that the upper millstone running upon the nether, the corn will be ground; whereas alas! they have no corn between the millstones, their soul's la● not in for any such matter as to get their souls saved and broken. Esau thought nothing when he dallied with his birthright; but after it was gone, all his howling could not recover it: Be wise therefore, look still at the scope; the end must pay for all; be sure your growths to heavenward be sure, though slow; be sure your conception be good, and that the seed of God is in you; then shall all your combats and strifes be as Rebecca's, whom God told she had twins: So be sure there be a child a breeding, and true life, for that will bear you through, and at your birth you shall forget your sorrow. Otherwise as the unhappy woman who carries a mole orabortive in her, hath many fears, and saith, either I go with child, or with my death, so shall it far with you. So much for this first.  

2. Branch of Instruction. Censure neither ourselves nor oth●rs in the matter of Grace.  Again, it should teach us neither to censure others, nor ourselves in the passages of our endeavours & strifes for heaven. Not others: To say thus and thus long they have been striving and making towards salvation, and yet they daily complain as men that have got but little; always in their complaints, doubts and conflicts: Surely I fear there is little in them! No, say not so: If they be the Lords, the issue shall be good. Reasons why God justly permits it thus, I gave before. Now I add, that these rash censures are commonly theirs who are little acquainted with the trade of faith: Alas! you know not what the ventures of this Merchant, and the toil of this husbandman are! Think not sinisterly of grace for the pains, and the several troubles that it brings with it: If it be more easy with some then with others, bless God you have avoided many a rock and hazard that others meet with: But therefore to judge others do it not: Say that their own rebellion hath made an easy way to become hard to them, what then if they be saved any way, what skills it? The harder it is, and the more it cost, the sweeter it will be, and the harder to forgo: Look rather to thyself that thy strive be lawful, then judge them whose strifes are difficult; for so it must be till God have brought a base heart to lie down at his feet with shame: Many a noise must pierce a dead heart ere it live; many a terror, and many a pang of self-love, many a contradiction, fear and hope must come in his way, who arrives at heaven; only this is the comfort: No enemy shall finally deprive such of their labour as are called to the hope of salvation unfeignedly. Nay rather, 
Rom. 14.13.  if thou get thither more easily, fear that there may be in thee many an old dreg which perhaps is purged out of others by sad medicines, but how ever judge them not: The end shall make all manifest, 
1 Cor. 4.5.  judge not another man's servant, he stands or falls to his own Master. Pity such rather, and pray that God would ease their travel.  
And secondly, much less condemn thyself, 
3. Branch. Instruction. Christian's must beware of condemning themselves. Esay 40.2.  because thou findest the work of grace to hang long in suspense and not to come off with such ease and haste as thou desirest: Do not entertain base fears into thy heart, nor tempt God by putting thyself amongst hypocrites, and reading thine own doom; look to those marks I set down, and then conclude, it's not in thee, but in the Lord to shorten thy travel, and to determine thy warfare; it is his work, who can neither be shortened, nor hastened by thee; he only knows what corruption must be tamed, what grace quickened; hurt it shall do thee none to be tried, if thou be sure the work was not of thine own beginning, but Gods, know he is faithful who hath begun, who also will finish in due time. Thou wouldst be loath thy wife should come before her time, as much as thou longest for the fruit of her womb; but art desirous she should fulfil it: And thou dost well: Do so here in thy own case: A thousand years is as one day with the Lord; 
2 Pet. 2.  to teach thee some of his patience; when his day is come it will seem no whit too long: And in the mean season, who upholds thee from sinking? Is it not the Lord? But perhaps thou wilt say, Thou feelest but small hope, and much sadness and deadness of spirit! I answer thee, That may be thy discontent and impatience: For why? Although thou feelest no thrivings, yet perhaps thou mayest thrive and grow nearer thy hopes than thou art ware. The infant grows towards birth daily whether it be strong or weak. None of God's cost shall be lost upon his, no drop of his precious seed can be spilt: Though thy course seem dead to thee, yet if the Lord attend thy fruit within, and ripen it, form and fashion it in thy heart by secret and unknown degrees, is it not well? Thou dost not know how one bone or one joint is framed in the womb, 
Simil.  yet they lose no day, no hour of their appointed time: Thou seest no hairs breadth of growing in thy corn, yet it increaseth daily; and even that winter life thereof which stands at a stay, and seems dead, yet gathers secret heart and strength at the root, which after in the spring makes it shoot and branch forth. The Lord is now doing for thee that which thou knowest not of, but shalt know hereafter: That is, 
Joh. 10.9.  that grace cannot be wrought out with thy sweat and care, but by his spirit, and he is the Sovereign God who will be adored by all that come to believe: They must come to a low point in themselves, and confess that God hath them at the advantage to save or destroy, which when it hath tamed them throughly under this mighty hand of his to be at his dispose; then perhaps he will not take but release the vantage for the glory of his Grace; yea truly, although the Lord should respite his work till thy death, yet mutter not, but know, that he chooses that time, because then commonly, the soul is brought to the narrowest point, and sees no props to support her, nor helps to cling to; then being at the greatest strait either to trust to a promise or to perish, it is put to it and forced to resign all, and to cast itself upon mere mercy; which (while she walked at large in the world) with many false props about her, she found it not so easy to do. Thus much for this Use.  
Use 2 This sweet Doctrine in the second place serves to reprove and confute the false imputation of many cavilling and slanderous spirits, 
Reproof and Confutation.  in their backbiting the Ministers of the Gospel, and contrarily for the encouraging of the Minister in his course of painful persisting in the work of persuasion.  

Quarrellers against the Minister's unableness to comfort the distressed, most sinful.  For the first of these: There be many profane ones of this sort in all places, who cast reproach upon the Gospel and Ministry, as unable to effect that which it pretends. Oh say they! when these Ministers first preach the Law, they bear people in hands, that it is the way to raise up their souls to hope; but for aught we see, such dejected spirits complain every day that their condition is more and more heavy, they see themselves further off then ever! I had rather be as I was (saith another) for before I was quiet, but now I see the gulf in which I lie to be deep and terrible! But oh poor wretch! Is it thus with all? Are not some daily raised (through mercy) as well as others cast down? What? Dost thou expect as soon a lifting up, as thou feelest a consternation? Art thou better than he that said, 
Psal. 85.8.  He would hearken what the Lord would say, for he would speak peace to his Saints? Surely it's to be feared, thine humbling is but violent, and then thou mayest cavil long enough, for thou shalt revolt quickly to thine old vomit. God's matters are too hot, 
Job 15.11.  and too heavy for thee. But say thou art no such; yet tell me, Are the consolations of God such vain things with thee? Is it not more eligible to be under the hands of a merciful God (who in his good time can persuade the unconvinced spirit, and bring it to the bent of his bow) then to be under that bondage for a time, which the Law by sin hath brought upon thee? The like speeches do many use concerning others. How do base parents, husbands, wives and kindred cry out of the word, when it hath begun to cease upon their children, wives and husbands or kinsfolk? Oh (they say) its pity such Ministers should live; they serve for no other, save to gaster and unsettle men who are in peace! They have done that with their words, which all their labour with both hands cannot undo again. Oh woeful wretch! Is the Minister able to go beyond the Lord? Is he not a servant of God to do what he will use him for? 
Esay 10.15. Rom. 9  Shall the axe exalt itself against him that cutteth therewith? Or the clay say to the Potter, why dost thou make no more haste to fashion me? No, it's enough that he shall heal whom he hath wounded, and make up the breach he hath made when God will use him. In the mean time, perhaps thy cavilling at the means binds God's hand behind him; thou needest not wonder that he doth thy wife or child so little good! rather cease thy rebelling (as bootless) and yield thyself to come into God's order, that he may work upon thy heart as he hath done theirs.  
And so let it (by the way) encourage the Minister of God who pleads for the glory of God, and travels with a soul burdened, and despairing of ever seeing good day! Oh Lord (saith many a such one) Use 3 it is for thee that I have so urged the conscience of my hearer to trust upon thy accomplishment of thy word! If I have deceived the people, 
Encouragement to the Ministers of God. Ezek. 14.9. Rom. 3.7.  thou hast deceived me! Oh if I should leave any poor soul in the briers, and never see the work of faith finished in him, I should be accounted a liar for God what a dishonour were this? Lord put to thine hand, help thy weak servant, save thine own name and my credit! Disable me not from being believed, leave me not a reproach to vile ones! Alas! They whom I have to deal with, are a sturdy and a rebellious people, cavillers, and such as will disgrace me, if thy word should not prove true; honour me therefore, and set thy seal to my poor labours, that in my truth thy name may be glorified; 
2 Cor. 10.4. Esay 57.18.  batter and pull down their high stomaches, plunge them into horrors, and then create the fruit of the lips in them, and strengthen me to be an able Minister of reconciliation, that so the mouths of them who would traduce thy Messengers and Ordinances may be stopped. Even as the Lord Jesus, Joh. 17. prayed his Father to glorify him for the sake of them whom he had given him, so do thou entreat also: Oh in thy welldoing be not discouraged by such, nor be too solicitous for God fear not, 
Esay 42.8.  he will not give his glory to another, he will not be laughed at as unable to go through that which he hath begun! These poor servants of Naaman were weak instruments to speak of, but yet made strong enough by the Lord to conquer their Master; so thou shalt perhaps be the instrument to water that which others have planted: 
Gal. 2.  And what if others enter into thine? If God may have a Temple built by Solomon, 
2 Chron. 28.14.  David will lay in Timber and Cedars, and willinglly forgo the name thereof. And therefore distrust not God, nor faint in thy service.  
Thirdly, let this be use of Admonition to us, that since God hath Use 3 said it, He will not always contend, but create peace; 
Admonition. Clear and justify God in his delay of grace.  therefore we judge not amiss of God when we see the work deferred, as if he did deserve the blame; but rather clear him, and say, He cannot lie; the fault lies some where else: The truth is, we hear of few who honour God in the improvement of this promise; (though it be not the fault of all, for many do bear witness to God in this kind:) But why? Because they wilfully make it a long journey which God makes short: And first they will not confess that which God hath done: They think faith to be such a sensible, effectual grace that none can have it, but by and by they shall see the flame of it; and so not discerning any excellency of effects, they consult with their own feelings, and conclude, there is nothing at all: Alas poor souls! the beginnings of faith are poor, though the increases may be great: 
Job 8.7.  Spiritual things in a carnal subject are as hardly discerned, as a pearl among much dung; that which is our own, appears easily and dismays us: But that which is Gods is more secret. Again, many look more at their own stir of the pool then at Gods. I can speak it by experience, that whereas one hath made complaint of his not clasping to a promise, and mourned simply for unbelief, ten have bemoaned their loss of the affections which they have had in hearing, prayer or conference: A sign that their own is nearer than God's work with them. Faith is not always a victorious sensible and reflecting grace upon the soul wherein it is: But a casting of herself (after all her fruitless wrestlings, as being convinced of the insufficiency and invalidity of them all) upon the stream of the word to carry her to the haven of peace. If then you have lost your first feelings and zeal, give not God over, but still seek him for a further spirit of recovery, and increase upon the best grounds. Naaman here had lost his first hopes, yet you see he recovers them again by better insight and persuasion, and that ere he looked for it. Pray earnestly, O Lord, thou hast power to set the Sun ten degrees bacl: Lord set mine ten degrees forward: Thou oh Lord hast all instruments, means, seasons, persuasions, blessings, crosses in thy hand to work by; apply them Lord, and suffer not my soul which is sunk into giddiness, ease, worldliness, discontent of spirit, and dead sullenness to lie still in that dungeon. Drive me out of my carnal track, into thy Royal Road, and if I must be delayed, yet keep me in thy way; press the Lord with his own word, and say, Thou canst discover to me all my step out of thy way, all my stops and lets: Thou canst uncharm Satan's spell: Thou canst multiply persuasion and weaken dissuasion: Thou canst remove that utter unwillingness and uncouthness of the soul to this work, and cause lythnesse and complying therewith: Thou canst pull me out of those snares which enwrapped me in bondage, as the weeds did jonah: No rocks shall split me with fear, no Sirens shall inchant me with baits if thou assist: Thou canst menage thy Spirit with so strong an arm, 
Esay 55.8.9.  that it shall prosper to do what thou wilt, and cause that no rain, no snow shall return in vain, but do that for which thou sentest it. Take heed, give not God over, trifle not out thy time; improve fasting to cast out the Prince of Devil's Unbelief, and frequent the Sacrament as Gods sealing Ordinance, and then know, that he who hath begun will finish, except thou be out of the way when the hour of performance is come.  
Use 4 But lastly, and above all, harken to this all you to whom of right the Doctrine belongs; 
Consolation to all who have found God in their conversion.  you who have long waited for this day, behold it here, even the day star of consolation arising in you hearts, 2 Pet. 1.19. I dare say for you, you do not gape after comfort to spend it upon your lusts, but to hear what God will say, That you return no more to folly, to your old distempers: To you I apply this blessed truth, to you I say, whose big hearts are come down, and lie at the footstool of mercy, and mark what I say, Come out of your ashes, take unto you this white garment of joy and put it on, your warfare is accomplished: Oh that this day might be the time of your lifting up! (perhaps it may for aught I know) take this handkerchief and wipe away all your tears with it; let this Sun beam of comfort chase away all former mists and fogs of darkness and distrust, and let it be as old Eli, a voice from God to your sad spirits, that (with Hanna) having received your answer you may be heavy no more: 
1 Sam. 1.17. 1 Sam. 7.12.  Set up your altar with Samuel, and say, Hitherto the Lord hath helped us, and add moreover, he will give me the hand and help me over the hill of difficulties that remain. Be so fare from distrusting this, that you proceed and say; He that hath thus fulfilled his word in one kind, he will do it in all other, set me beyond gunshot of all corruptions, temptations, Devil, opposition and malice of his instruments, and keep me till his coming, and till I obtain full redemption. Rather than the Lord would not accomplish that promise which was 4000 years old, of sending the Lord Jesus, he would even strip himself and be made sin and shame of holiness and honour. Did he so deny himself, 
Galat. 4.4  and all to keep that main promise, and dare I distrust him in the rest and the smaller? No surely. Therefore, poor soul, that thou mayst be established, come in, and believe this main one: The night is past, and the hour of darkness is gone. Now the Almond tree blossoms, 
Cant. 2.11.12.  and all the sad disasters of the Winter are passed. Now in this Garden of God come meet thy beloved, and let him give thee his love. Henceforth say, O my soul, thou hast marched valiantly: Thou art above all thy former fears and sorrows: Thou wert afraid lest death should prevent thee ere this day; but that was impossible: for than God's word had been of no effect. Say thus, Now me thinks, in the comfort of this truth, I could leap over a wall: Oh that I should see it no sooner! Now the time of God is come, it is so clear, that I wonder I should ever stagger or distrust it: I see it must be wholly spun out of the Promise, and not out of mine own Bowels. 
Gen. 28.16.  Surely God was in this truth heretofore, and yet till now I was never ware of it. Now I am, now I bless God that ever I lived to this day, that God should in such a comfortless world, reveal such glad tidings unto me, and make me to see his salvation. Oft have I heard of him with mine ear, but now I see him with mine eyes. Now I can say, 
Job. 42.3.4.  That which I have long sought, I have found, I have found him whom my soul loveth.  
Why shouldst thou not say thus? 
Psal. 43.5.  Why doth thy spirit fret within thee, & why art thou so sad, when the Lord hath given thee the oil of gladness? Dost thou not know that it hath been the portion of sundry Saints of God before thee? Oh then climb not up to heaven, nor go down into the deep to fetch Christ: Thou shalt not need. This day is come thy accepted time: The promise is near thee, 
Rom. 10.  even in thy heart to believe it. As the Angel said to Peter, Arise and follow me: so do thou, and say, Now of a truth I see the Lord hath indeed delivered me from Herod and the Jews. 
Acts 12.6.  How went that Eunuch away from Philip rejoicing? 
Acts 8. end.  What made Glover to speak when he saw that Chariot of fire to carry him to heaven? Oh! he is come, he is come. And another at the stake, to take her leave not only of her Husband, Children and Country, but of Faith and Hope, saying, Farewell you, and welcome Love. What a triumphant speech was it? 
Special examples of souls deeply & long laden, yet at length comforted.  Another, whose tenderness over her children had not been ordinary, and her fears great, being very sick, to cry out, I take no thought for them, I leave them to my God: and as for my distempers and temptations, I have none, I know I shall be saved. Another fearing he should live in a great sickness, asked, Do you think I should ever keep this assurance, till another sickness and death come? He was answered, Yes: and so four years after at death, he lay as before, rapt and ravished above world and all: and being asked how he did, said: I am new out of a Trance, I have had a door opened, and seen the glory of God, and now the door is clapped to, but I peep at the crevice, to keep the sight of it, how loath am I to forgo it? To conclude, another poor creature, very weak to hold any thing all her life, yet most constant in means till death, when all thought her near gone, bade them weep no more for her, nor take no thought, for she knew she should do well. Oh the faith of these, and hundreds more we have seen, and all to evidence this truth. Oh! let us tread in their steps, and follow their conversation; and when thine end shall come, Christ shall but stoop down, and write upon thy heart 2 or 3 words, Be of good comfort, 
Joh. 8.6.  thy sins are forgiven, but all thine accusers shall go away, and thyself be acquitted for ever. Oh be thankful to think of it, and let no stranger, world or lusts, enter into this thy joy to defile it. Thus much for this fourth and last use, and for this doctrine. Now I hasten to the next.  
Doctrine. And having ended the time when he obeyed, we come now to the obedience itself: 
True humility scorns not to learn of the meanest.  He went down and washed himself in Jorden. Wherein although the main thing which I intent, is the Act of his faith, yet one thing I must tell you of first, viz. an amplifying of it, by his humility, that he was thus subdued by his servants, and glad to yield at their instance & counsel, though their Master a great Prince. An unusual and unlikely thing, that such a favourite to his Prince as he was, and so great a Warrior, should now be subdued by a few followers, who had so stouted it out with the Prophet himself. But as the Lord used this course to abase his pride: so he effected that which he sought, and now makes him a tame Captive to mean Conquerors. The point than is, An humble heart will not scorn the counsel and help of the meanest. The proud give great words, and scorn mean ones, thinking it a disgrace to be dealt with by such. But it must be a poor thing indeed which an humble soul will despise in the way of God, 
Rom. 12.13.  and his souls welfare. This is that which Paul Rom. 12. urgeth at the hands of Christians, That they condescend to them low degree, and think themselves equal unto them. And yet see how Apollo that learned and eloquent man, 
Acts 18.26.  disdained not to learn the way of God more perfectly even from Aquila and Priscilla, Tent-makers. See how Paul consorts himself with young Timothy, 
1 Thess. 1.1.  and calls him his fellow-labourer, how honourably he speaks of private men, and craves the prayers of poor Christians. Our Lord Jesus, how did he in his agony, 
Matth. 26.37.  seek the help and prayers of poor sleepy Disciples? But I will add a few reasons.  
Reason 1 First, it must be so, because humbleness is a real grace, and discerns between shadows and substance, and esteems itself not by the latter, but the former. A fool's eyes are bleared with any thing, that he is better bred, hath more money in his purse, hath a braver stomach than his fellow: nay, if he have a little more gold in his Hatband, or a longer lock of hair at his ears, than another. But he that hath grace is purged from such scurf of vanity, he knows that God esteems no such stuff, but judges by the inner man, and the virtues of the soul, which if an inferior do excel him in, he neither despises him for his meanness, nor exalts himself for his compliments. Both are of one seed, one flesh, from one maker, 
Acts 17.26.  tending to the same death and dust. Counters in a sum differ not, save in opinion, although the one stand for an hundred pound, the other but an halfpenny.  
Secondly, by this equalling himself to a lower degree, an humble Reason 2 man shows the soundness of his humility. Many will seem humble enough among their Peers and equals, though their hearts be proud, because all colours of pride are removed. But he who is humble to the mean, hath cast off all covers of shame, and pretexts of pride, and shows himself to be truly humble indeed, because he might be proud under a defence. Each grace of God covets to express itself in her naked hue, without hypocrisy: and so humility abhors all contrariety to herself, not only open scorn and blustering, but even that secret queasiness and coyness of heart, which is (as I may say) the relic and stain of corruption in this kind.  
Thirdly, by this means it concurres with God's wisdom, and Reason 3 stoops to his Arguments. For the Lord himself to humble proud man, sends him to the most base and contemptible creature, and doth oftentimes arm it to foil man's pride. Now then to disdain a mean one, being in the image of God as well as thyself, how insolent a pride were it both against Man and God himself? But to hearken to the meanest, is to learn humbleness of our Father, who sends us to that School for the purpose, that he might tame us. 
Prov. 6.6.  Go thou sluggard to the Pismire.  
Fourthly, by this means we imitate the Lord himself, who hath Reason 4 abased himself even to the lowest degree of baseness in this kind, 
Philip. 2 8.  emptying himself that he might be equal to them of greatest baseness: nay more, might be base than thousands of them, who yet had been extremely base, if he had been the son of an Empress. So the Lord himself, Esay 57.17. though that holy one and inhabiting eternity, yet looks down upon the poor and lowly, that he might dwell with them and be strong with them.  
The use (to be brief) is first, to all inferiors, either Ministers or others Use 1 in inferior place, 
Inferiors must not pull bacl their service from their betters if God call them.  not to withdraw their service in this kind from their superiors: I say, when God calls them to advise, rebuke, exhort, not to pull back their neck out of the Collar, through indirect and sinister conceits. It is the sin of the inferior, and the misery of the superior, to be so handled. I ascribe the horrible debauchedness of great ones at this day, and their sinful unlimited courses, (next to their own natures) to the desperate baseness of such, as being set in place of Ministry or attendance, neglect their duty toward such, being eyewitness of their sin. What, saith one, shall I, one of the puny Chaplains, speak to my Patron, or great Lord, of his unclean courses? then he might cast my boldness in my teeth, when ancienter, learneder, wiser, and more experienced, fear his displeasure, distrust their own strength, shall I begin? Truly, the very servants of Heathen great ones, shall rise up against such, as stay not their Masters in their riots, but connive and correspond with them. Alexander himself had one lover of Alexander, though most were lovers of the King. And are we only lovers of men's greatness for our own ends, and not of their souls? So men that have others but a little above them in place, Ministers having Gentlemen in their Towns, dare not speak for fear of them, I shall do them no good, and myself much hurt, 
Persuasions to it.  say they, by speaking: and so, for lack of the service, they shall rot in their sin. For why? First, why shouldst thou distrust God? If thy heart be not false, cannot that God, who hath given thee a wise and loving tongue to reproove, give him also a wise and inclining ear to hear? When Moses answered the Lord, Send whom thou shouldst to Pharaoh, 
Exod. 4.12.  for I am a man of a stammering tongue: doth not God answer him, Who made the tongue, or ear? have not I? Cannot I give thee gifts for mine own work, and him the grace of harkening? But put case we prevail not. No more did jeremy, 
Jerem. 1.18.  whose face yet God made as brass, to speak to a rebellious house: But then, saith God, thou hast saved thy soul, their blood shall rest upon their own head. So then (to end this) do thou thy duty, O inferior, and trust God for success. If Naaman's servants had now neglected their du●y, what had become of their Master? Be encouraged by their success.  
Use 2 Secondly, this is admonition 
Admonition.  to all sorts, to lay aside that pride and prejudice, that coyness and stateliness of spirit, which forestalles it from learning of the mean, and inferours. It is the phrase of proud Ajax in the Poet: He that encounters me, let him think himself honoured that I will vouchsafe to foil him. Some are of so arrogant spirits, that they scorn to receive a good turn from their inferior. But, O proud fool! who art thou? Mayst not thou die in thy nest for want of a mean helper? As once a great woman ●id, who scorning the poor; at the last, being in her country house, smitten with the plague, was forsaken of all: and then cried out, that God was just. I observe, that it is the honour of brave Soldiers, that when they are beaten almost out of their Castle, yet they will capitulate for their honour to go out of their harbour, with their pikes trailed, their match light, and in array, or else they will die ere they stir. That bravery is in most men, they will lose their lives ere they lose their great stomach. I confess, in civil cases there is some reason in such things. Alexander is commended, that being challenged by a mean fellow to run at Tilt with him, he scorned it, and said, Kings must run with none but Kings: for they can get no credit by victory, but lose much by being foiled. But in matters of God it is otherwise. Be willing to be taught, reproved by any, be they never so mean: if there be grace, be there never such infirmities and contemptibleness. It is a good Motto which he gave: Not always there is good in the great, but always there is great in the good. Let the honour of the grace, and the preciousness of a Christian, cover his outwards, and discern that which is within at a narrow crevice. Be not of this mind, I will hear none save the greatest Doctor, and learnedest man in the Country, such or such a man of fame and note: As for these ordinary Preachers, I slight them. Those whom thou admirest, are unwilling to take the pains, and those who take the pains thou art unwilling to hear: and so between both, a proud heart bringeth to destruction. That Heathen King Eglon, when as Ehud a lame man, came to him, and told him, he had a message from God, arose off his Throne, 
Judg. 3.20.  and came down to speak with him. In base and common things we disdain not the basest: Gentlemen will be hail fellow well met with base Jesters, swearing Falconers, or hangs-by, if for their ends, and Ladies will send their children to dance or sing; or to learn fashions of base peasants, and not disdain it. But to learn of a good man or woman, the trade of God, to hear any thing from them which might rectify either their hearts or manners, they despise it exceedingly. Shall not their own practice confute them woefully? If Religion were any of their ends, would they not do as much, & abase themselves as low for that, as for the learning of pricksong, or the like? And whereas thou wilt say, I will not do so mean a fellow such honour, as to subdue my spirit, or put my neck under his girdle. I answer thee, Look thou at God, not at him: but if this defeat thee of cure, thank thyself: he is but very little hungry, or thirsty, who will not do a stone or leather pot or vessel the honour to quench his thirst; nor eat any meat, except out of plate, with a silver fork. 
Note.  They that will not honour others so much as to learn of them, must be content to shame themselves so much as to perish. Oh young man! see thy face in a glass, how is sage Solomon feign to flatter him, and to say, My son, 
Prov. 4.1.2.  hear instruction, let thine ear hearken to my counsel. And all because a proud heart is wondrously averse from the counsel even of our betters, yea of a King speaking for God: How much more hard then to hearken to mean persons, when we are great? Alas! this is grown out of the world: yet N●aman had been a Leper but for mean ones. It were better that the Lord did abase thee very low with some great cross, to pull down thine haughty heart, then suffer thy pride to usher thy destruction. When Darius was pursued hard by enemies, and very dry and thirsty, he saw a puddle with a little water in it, and having drank it, said, he never tasted sweeter in all his life. So should the counsel of the meanest be to thee, if stung in conscience, or lying upon thy death bed. But if thou despise them before, who knows whether God will so fare honour thee then?  
Thirdly, let this be examination 
Examination.  and trial of thee, whether in truth Use 3 God have humbled thee or no: & whether ever thou couldst discern aright between the precious and the vile, and both loath the greatest, if base, and honour the persons of the meanest, and their counsel, if really good. David could abase himself thus, even to hearken after the meanest, and to make them of his house, Psal. 101. 
1 Sam. 25.  And poor Abigail was precious to him, and her counsel blessed, though he were heir apparent of a Crown. Let us note this: for even in Religious persons, this secret tang of baseness may lurk, as we see in St. james, 
James 2.3.  who brings in rich Christians despising the poorer: You say to them who have rings upon their fingers, Come up hither; but to the other, Sat at my footstool. A sign that this base corruption is very closely lodged in us, to underprize goodness and counsel, because it dwells meanly. A poor man was forgotten, though wise, saith Solomon, and one that delivered the City by his wisdom. 
Eccles. 9.15.  If thou dost so highly esteem grace, as to take it out of the poorest creature with a thankful heart, (for as he said of Ministers, that they were goldenest when the Chalices were of Wood; so I say, the man may have a Pearl in his bosom, when he wears but a bare coat) it is a sign of some humility.  
Lastly, let it be exhortation to us, to bear humble minds, and lowly spirits, not to disdain to learn of the meanest: Nay, let us be thus vile, 
Esay 1. Psa. 32.8.9.  and if the world think us so, let us be more vile; let us learn of the Pismire, and the Lamb, and the Stork, and the Swallow, and the Lilies, yea the grass: for we are very ignorant, even as the Horse & the Mule, and had need to be set to School to all Masters, and yet learn but little. The very bird that lives in a Cage four inches square, being naturally bred to fly abroad in the open Coast, should teach us self-denial & contentment: she can sing and make her prison a Paradise; our base hearts disdain to be content or thankful, when as we abound in all mercies, & have the world at will. An whole Council once condescended to the judgement of one Paphnutius, a mean person, speaking from God; choosing rather to hearken to a mean person, then to persist in their error. If so many learned Bishops, sage and ancient persons, disdained not to learn of so poor a counsellor, what should such as we do, who are yet as much more stout than they, as they were wiser than we are? And so much for this point.  
Doct. Another point offers itself from hence also, and that from the order of his obeying: The Text tells us, Then he went and dipped himself. When, I pray you? Surely, when his stomach was brought down, and sunk in him, than he went & dipped himself in Jordan; when that which all this while letted, was removed, then did he obey, believe, and do as he was bidden, and that in a moment. The point is very special to prepare us to the point following: for it acquaints us with a main bar and stop which lies in the Preachers way, and the Spirits way, to wit, a rebellious and self-conceited heart: and with that which makes easy, and sweet, that is, an heart convinced, and yielding to the Word. No man, I suppose, will expect me to be large in much opening of this disease: for I have spent many Sermons in the handling of Self, Self-love, carnal Reason, Rebellion, and coy Pride in Naaman, when I went over the 11. verse. Now I take all that for granted, and from the issue of the Lords working thus long upon Naaman, & his humbling of him to the command, 
Humility always goes before grace.  compared with the effect of his obeying, I would present unto your eye, this point, That always when the Lord means to create faith in the soul, he doth immediately put an end to all that stoutness of spirit that hindered the same. The point is clear: No sooner had the Lord emptied Naaman here of his opposing heart, but immediately follows his obeying the charge. So true is that golden speech of jeremy, 
Jer. 31.18.19.  I heard Ephraim bemoaning himself: Thou hast chastised me, and I was chastised, as an Heifer unaccustomed to the yoke: Surely, after that I was turned, I repent, and after I was instructed, I smote upon my thigh, I was ashamed and confounded, because I did bear the shame of my youth. The sum of the words is, That all the while that Ephraim was proud and wilful, no grace would enter into him: But as soon as the Lord thawed his spirit, and made him humble, lo, he presently submitted, and bare God's yoke with meekness and obedience. Prophet's there were before, who did beat upon him, and tozed him with rebukes and terrors: but alas! they were but as the blows of the Smith upon his Anvil, which is the more hardened. But at last God cast into his heart, a secret thought of his long rebellion, and how little good it had done him; then by and by he listened, and smote upon his thigh and repent. Even so, all the day long (saith the Lord by Esay, Chap. 52.) ult. have I stretched out mine arm to a people in vain. None hath believed my report, the word of God is revealed to none. Why? He adds, because it is a stiffnecked and a gainsaying people: q. d. But for this, they had believed long ago. This is that which elsewhere the Prophet foretells under the Gospel, that such as should be converted unto God, 
Esay 2.4. Esay 2.12.17.  should turn their Swords into Mattockes, and their Spears into Sythes, that is, of warlike and turbulent ones, become peaceable Husbandmen and Inhabitants. The Asp shall suffer the young child to play at the hole of the Asp: and the Lion shall feed with the Lamb, and the Bear with the Bullock; meaning, the savage and wild dispositions of men, should turn meek and tractable. job in one place brings in the Lord ask this question, 
Job. 39.5.  Wilt thou tie the Unicorn to the furrow? or wilt thou make the wild Ass feed at thy Crib? q. d. No, their nature is unbroken; thy Ox and thy Horse are fittest for that, whom thou hast tamed to the work. Even so assure thyself, the Devil and Christ, Light and Darkness, may as soon comply, as a stout rebellious heart and grace. Rebellion and Unbelief yoke together, so do Selfe-deniall and meekness of Spirit, with faith and obedience. As while the sinews of man's heart is of Iron, the Lords heaven is Brass: so when the soul gins to melt, the Lord gins to turn and convert it. It is with the soul in this kind, contrary to that it was with them in Acts 27. If these go out of the ship, it must needs miscarry. But if pride and rebellion abide in the heart, no grace will grow, the man must perish. Ottomans horse (they said) wheresoever he became, made the grass, that it could not grow: so doth a stout heart keep grace from the heart. There is a secret intelligence between hell and a proud spirit: And contrarily, there is an intercourse between an humble heart and heaven. Hosee in one place tells us, 
Hos. 2.21.  That the Lord would speak to the heavens, and they should hear the earth with rains: and then the earth should hear man with fruits: So, first heaven must grant the heart tenderness and relenting; and then that will hear the Lord commanding and promising. The winds being very loud, the air is dry, but if they be down, then presently we have store of rain: 
See that, 1. King. 19.12.  So is it here, when the tempests and storms of the heart be up, whether in moral sins against the Law, or spiritual rebellion against the Gospel, there is no obedience: but if they be down never so little, the clouds will follow after rain; that is, faith and obedience will ensue, Prov. 15. ult. The fear of the Lord is instruction and wisdom. And before honour goeth humility. Whom shall I teach Doctrine? Esay 28.7.8. Even him that is weaned from the Milk, and drawn from the Breasts. The sweet milk of the breasts of Self and carnal Wisdom, are always opposite to the wisdom of God. Sacrifices thou wouldst not; but an ear thou hast boared. Why? That I might do thy will, O God, who before did mine own.  
Use 1 For brief use: First, it is instruction to put us out of question, why an heart of unbelief hath so long pestered the most of our hearers, 
Instruction. Why the most hearers are pestered with unbelief. Because the heart was never brought down.  and why the Lords persuasions have so little prevailed to make us believe. Surely (if you doubt, as I fear few need to do) the enemy is this wicked Haman of a rebellious heart. Perhaps some of you are of another mind, because you can so colour and crust over this sore with courtesy and good words: but the truth of it is, There is an heart within, big and high, and stout. This is the Camel which suffers not the soul to go through the needle's eye. Somewhat is the cause why the fellow upon the hand swells: it is an humour which is not yet let out; if that were out, the felnesse would cease. Inquire and consult, either a cursed heart will keep some base lust, which God will have out, and there the Lord and it are upon debate: or there is a cursed natural antipathy between the Lord and the way of salvation: or the soul is full of teches and pritches against reproof: or, it hatcheth some false conceit, that it hath obeyed when it hath not, which it will not see: or puffes and snuffs against some other thing, the Minister, the Ordinance, the difficulty of Religion, the uncertainty of the promise: Whatsoever it be, it is a distastefulness of heart, and a resistance against God, which if it were not, the soul would nakedly come in, and obediently submit to the Gospel. But this disease hath this misery, that the more dangerous it is, the less it will be convinced of such a thing; and this nourishes the heart in her wretchedness: it is not time alone which will heal it; rather it causes it to rankle, and wax worse and worse. Men ascribe it to other matters, being willing to gull themselves, because they have no will to be rid of it: They say, they have weak memories, little capacity, and the Minister is too high for them. But in very deeds, their hearts are too high for him; till the Word come nearer, 
2 Cor. 10.4.  and work inward, to cast down all imaginations and high things, no submission will follow to the obedience of Christ. The effect every one dare confess, but the cause they will not see: it is not unprofitableness, or an ill memory, that hath caused your hearts to be so surly and perverse; but it is a proud and gainsaying heart, 
Acts 28.27.  which hath so long made you unprofitable. Do not lin till you are convinced hereof: for till the cause be seen, it cannot be removed. Do not lay the fault where it is not: do not blanche over the cause with fine words, mitigate not the extremity of the sin with gentleness. Perhaps you do not live in wrath and rage with your wives, family, neighbours, you make a shift to comply with men courteously, so long as no body hurts you: but truly, if you believe not, in all this while, there is a pad in the straw, your spirits are not inwardly brought to that tender softness and selfe-deniall, to think equal thoughts of God and his way, something sticks in your base stomaches, which will not suffer the word of God to go down, and pierce into you, to persuade you. If you would but bethink you what a great let this is, which hitherto you have not seen, or if you could think how the case would be changed with you, if once a tractable coming and inclining heart were in you; how the Ministers of God, the Angels, ●ea the Spirit of grace itself (which you have so long grieved and resisted) would rejoice in the change: Oh! you would never lin with your own souls till you had cast it out; and having shaken it off, you would think it a greater ease than ever that Martyr of Christ did, 
B. Hooper.  when he had cast off all his Popish trash and furniture from his shoulders.  
Secondly, it is reproof 
Reproof.  to many Professors, who (in hope) are of Use 2 the better sort: who, although by this sin have not (perhaps) wholly stopped and choked the passages of the grace of conversion, 
Christians of crabbed, peevish, stubborn hearts lose the grace of faith.  yet by the dregs thereof remaining in them, and nourished, damp that obedience of heart, that life of faith, and selfe-deniall; yea that peace, joy, and open heart to God and goodness, which else they might attain. It is strange how some Christians dare give place to their corruption in this kind: yea, grow to think it their praise. Some are sour and crabbed, (as it were) steeped in vinegar, so censorious and uncharitable, that none can escape their censure: some so suspicious & jealous, that none can live by them: some so sullen, that no estate can content them: some so self-loving, that none can please them, save they who humour them in all their passions and pangs: some so implacable, that if once offended, they can scarce look a man in the face to rights: some so eager in revenge, that nothing else will content them: some always stirring up debate between neighbours, so busy in Law, and in matters of contention, as if they were Salamanders, always living in the fire: others so eager in spirit, so lowering and sad, that (though they break not out with others, yet) they never agree with themselves, nor walk with a cheerful countenance. Why? Save that the sweet oil of gladness hath not suppled them, nor the peace of God (which passeth understanding) hath possessed and established them. Oh friends! How dare you dally, and venture to abide thus? How sad a reflex will this be upon your deathbeds? You will say, It doth oft trouble you, and you are grieved for your waspishness and anger. But what then? Is that an amends to God, to vomit up that at an odd time, which afterward you do return to and lick up ugaine, without sense or feeling? Oh! it were meet for you, to be so heartsick of it, that you might for ever abhor it. Christian's should mark the secret creepings of such poison, how it dogs them, chokes humbleness and cheerfulness in them, and makes them walk unfruitfully and unsetledly, from time to time. And, say that sometimes you fast and pray, and vow and covenant against them; yet if the corruption and your souls are so incorporated together, that when it steals in upon you with the old sweetness, it enchants you, and disables you from resistance, what cause of boasting have you? None surely, nor shall, till the Lord come between you and home, with the spirit of true remorse and sorrow for it, unto repentance never to be repent of: and till your beloved lust become your bane: 
See and apply that in James 4.1.2.3.  till the Lord in secret chasten your spirits, that you can sit and bemoan yourselves with Ephraim, and say: O Lord, what is the cause that I am so enthralled to this stout and unbroken heart! Alas! No word of thine, no patience of thine can enter, while this sin harden me. I am not fit to be wrought upon by any cross, blessing, meditation or ordinance. All washes away as it comes. Oh! shall I never be rid of this misery, this chain? When, Lord will it once be? Who shall break off the slavish custom of my heart this way, and set me at liberty? Oh! if once it may be, I shall even account it as a second resurrection from the dead. Oh! set such a guard over me, that I may never be surprised any more with it. Let me think the Devil not fare off, when I see this messenger of his at my heels, so to dog and buffet me. Let thy Spirit from above, which is pure, peaceable, 
Jam. 3. i5.  long-suffering, merciful and patiented, humble and loving, deliver me from this spirit of envy, sullenness, Self and her fruits, most earthly, sensual and Devilish. But as for nourishing this naughtiness in yourselves, and stiffness in it, to keep your fashions, attires, to speak your own words, as if no Lord should control you: Oh! how horrible is it? Shall God bear your name, and be as your husband; but you will eat your own bread, wear your own cloth, and be at your own hand and finding (as those women in Esay speak? 
Esay 4.1. ) Then surely you must be content to live upon your own wages, and so l●e down in sorrow.  
Use 3 Thirdly, This is terror 
Terror.  to all openly proud, scornful and profane persons, who proclaim their sin as Sodom, whose hearts cast up mire and dirt like the raging Sea, 
Esay 57.21.  Those carry themselves aloft, and live at the full height of a big and high heart, without any sense of their danger. Such as maintain this rotten principle, It is good to be some body in the view of men; because as a man thinks of himself, 
Jam. 4.7.  so will others think of us. Which as it is false (for God resists the proud, & crosses them) so what if it were true? Surely, so long as my doctrine continues good, there is no possibility for thee to obtain grace and obedience while this spirit lasts. Naaman was a great one, 
Proud hearts terrified by Gods resisting.  & might as much stand upon it as thou: yet till his stomach came down, the word of his cure was not believed, he was a Leper still, so art thou, and worse in God's sight, so long as thy lofty heart dwells in thee, thy high thoughts of thyself cause mean thoughts of God, contempt of his word, and disdain to be a captive to God's truths. Nay, it takes away all capableness, judicious discerning, remembering, affecting, applying or practising of any thing thou hearest, save to pride thyself in thy knowledge, and to strengthen thyself in a rotten peace. 
Jerem. 48.11.29.  Alas! as the Prophet describes Moab, that she was very proud, she had not been rolled about, and therefore was settled upon her dregs, her scent still abode in her: so is it with every proud wretch, his own savour is in him still, he is as he was, as you leave him so you find him, a proud wretch, rolling up and down upon his own hinges. As for suspecting all is not well, or laying any thing to heart, he is fare from it. No wind shakes his corn: he applauds himself in his own conceit, and saith, I shall have peace though I walk in the stubborness of mine own heart. Mark how careless pride is. But what comes of it? Doth he meet with any grace in such a condition. No, the Lord will set himself against such a sturdy wretch, 
Deut. 29.15.16  break his iron sinew, and the staff of his pride: the wrath of God shall smoke against him, and resist him, till his heart feel it, and desist from fight against God.  
And surely, if such find small favour with men, save from teeth outward, they find much less from God. Should not this scare every such man out of himself, saying, The more I magnify myself, the more God vilifies me, I see it hard to curb pride, but it is harder to endure wrath, and to be cast out from God, who counts none precious but such as count themselves vile. Beware of it then, the sin itself is sad; but that it should be the canker that should eat out the foison of grace, and destroy all my hear, and make my devotions as odious as the cutting off a dog's neck, Oh! this consequence of the sin, is worse than the sin itself. Many sins are worse in their fruit then in themselves, and this is one of them. And to touch the particular of Naaman's sin here, which was blustering at the Prophet, and cavilling against his message, we see here, how God abased this spirit in him ere ever he could obey. But when that was gone, than the other succeeded. And so I say to all proud cavillers, 
The terror urged.  here is terror for them: While cavilling lasts, no grace enters. Look upon this pattern all you cavillers, and see God branding you with a graceless heart, as long as this humour lasts. I have noted the end of such, as have vented their pride in cavilling and picking knots with the Minister and his doctrine: such as cannot receive or stand under a solid and sad truth, with a meek heart, and I never saw such come to good; God hath betrayed them to shame and ill report: Their knowledge hath puffed them up, They have some grown Alehouse-Keepers and haunters, embraced the world, fallen out with their brethren, and forsaken their fellowship, been foully tainted with gross evils, uncleanness, the world, contention, censoriousness, uncharitableness. Some have proved Brownists, Poynters, schismatics and Libertines, and lost their honour with God and his Church. If there be any drop of humility in you, let this affright you, lay down the bucklers; and as you have been proud, so now be humble. Say not with Gardiner, I revolted with Peter, but I have not repent with Peter: but with this poor Proselyte Naaman, I have been as stout and proud as he, and now behold I repent and am humble as he: Lord give me grace as thou gavest him. Oh! the servants of Naaman had little cause to repent them of their counsel, when such an effect followed: Neither should I of mine, if I could prevail as they did. God grant you and me this grace.  
The fourth and last use shall be exhortation to us all, 
Exhortation and comfort to humble souls.  to embrace this Use 4 grace of a subject & humble spirit: Oh! it is the messenger of mercy, and mercy follows her at the heels. Selfe-deniall and an humbled soul, are special ingredients of this receipt of Mercy, and faith to apply it. When the soul is full of her own, it is empty of Gods: he counts all grace put into such a soul, as water put into a topful vessel. The empty, the bare the naked and poor soul, is that wherewith he will betrust his grace: 
J●mes 4.7.  be earnest for this, as you would have faith herself. 
1 Cor. 25.  As Paul calls death the last enemy which must be subdued ere we have glory: so may I say, that a proud selfe-sufficient heart is the last enemy which must be cast out, ere we can come by any grace. It is the last brat of the house which goes out. The only vice which keeps possession for old Adam to keep out Christ. When we see God's tokens, 
Simile.  we count the plague incurable: and when mercy cannot conquer a rebellious heart, it is passed all remedy. And contrariwise here is comfort to all such as are thus tamed by God, they are brought to the bent of his bow; I may say to thee as Martha to her sister Mary, Thy Lord is come, and calleth for thee: And as our Lord Jesus himself said to Zacheus, This day salvation is come unto thy house, in as much as thou art become a son of Abraham. 
Luke 19.7.  Thy Regions are white unto harvest, thy staff stands next door to grace, and thy redemption is near, nay the day of the Lords redeemed is come, Esay 63.4. Oh! thou mayst lift up thy heart unto God, and say, How is it that the Messenger of the Lord is come unto me! Lo, on the sudden I feel mine heart so strangely thawed and teachable over it was wont to be, that I can give no reason of, except the Lord means to save me. I therefore interpret it as a sign of favour: yea, thou mayst be sure of it, and therefore repent thee not of all thy pains, which thou hast taken for it, seeing thy reward will abundantly answer thy travail. And so much briefly may serve to have said of this use and of the Doctrine.  

The chief doctrine of the whole verse opened at large.  I hasten now to the point itself of Naaman's obedience: The greatest and chiefest of all other which I aimed at in the handling of this Scripture. Then (saith the Text) he went and washed himself seven times in Iorden. What was this? A common act as others were? No other than the former, to come out of Aram, to go to the King of Israel, or to stand at the door of Elisha? Oh yes, those were his own, this is Gods: those he made no bones of, but this was that which had made all this pother: it was the Lords own way and device for the trial of his faith in the miracle, and the subduing his heart to the naked obedience unto him. And lo, now his stomach is come down, the let is removed, and therefore he doth as he is bidden, and goeth and washeth seven times in Jorden. Mark the point, it will cost us some time to handle. Doctrine. The point is: Every one who is able to prove himself, 
Every soul within the condition of mercy, aught to believe.  within the condition of the promise, may and aught to cast himself upon it, obey the command of God, and believe. For the proof of the point, it will be expedient that first we clear the ground of it, out of the example of Naaman in general; and then by some evident texts of Scriptures, with a brief reason or two. And having so done, we will proceed to the explication of the contents of the Doctrine. For the general correspondence of Naaman's case with this point, some may doubt, how it may be said of an Heathen, in the point of curing of a bodily disease, how he can be said to be under the condition of a promise, and so to believe? For answer Answer. whereof, I say as before, that although the work of grace were a stranger unto him, in respect of his own feeling, until the time that the Lord wrought indeed grace in his heart: yet forasmuch as the Lord overruled all the occurrents in the business, by his own hand, for the effecting of that which he intended, and swayed his heart to those preparations which were fit to lead to such an effect. Therefore I do not see why (on God's behalf) those several dispositions which were in Naaman, may not be proportionable unto those which are wrought in such as are converted to God. That Naaman was truly brought home to God, besides the sequel in the Chapter, me thinks this is sufficient, that not only God would choose him as the only Leper whom Elisha should heal: but also would order the circumstances thereof in so set and solemn a manner, that all men may behold a gracious work as well as a miraculous. For I demand, what should need so many interruptions and defeats in the miracle, such a trying and searching of a man's Spirit, and such a purposed drawing of him, to see more than an external hand in the thing, except more than an outward cure had been intended by God? A very small and short matter might else have been made of it, if the Prophet had been used only to heal his body: and (as Naaman thought) the bare coming out, and laying his hand on, or speaking two or three words, might have served the turn. But now the Prophet must not be seen, Naaman's weakness must be discovered to himself; and hence it appears, that the Lord would have his Spirit and Soul acquainted with God as well as his outward man. So much for the answer of the doubt: And so I come to show what conditions were wrought in Naaman before his cure, and then how his obedience must be an act of faith, issuing thereupon: respiting proofs and reasons till the Doctrine be suited to the Text; till which it will not be seasonable to settle it upon her bottom. But this we will refer to the next Lecture.   

THE SEVENTEENTH LECTURE upon the fourteenth VERSE.  VERSE XIV. 
Then he went down and washed himself seven times in Iorden, and his flesh came again as the flesh of a little child, and he was clean.  
I Having showed you (beloved) in the end of the former Exercise, that Naaman's example may well yield us the consideration under our hand, referred the particulars unto this Sermon. Naaman then may be conceived under the condition of mercy in the purpose of God sundry ways: In respect of the order that God took with him, both in preventing him, and assisting him before the cure. In the former we saw how the Lord by a bodily disease made him in the general case of one needing ease: for he abased his person (in the midst of sundry other happinesses) with the noisome disease of Leprosy, which was in itself a marvellous yoke, and (as God guided it) a very pinching one unto him, burdening him more than in a common manner. 
How Naaman was under the condition of of cure.  If this had not been, the first ground of the work had been removed. Next hereto, the Lord prevents him very sweetly with the news of one who (in such a desperate case) is credibly reported unto him, to be a man like to heal him, and this comes to him by a special providence appointing a skirmish between Aram and Israel, wherein a Damsel might be taken prisoner, and such a one (one of a thousand) who had taken notice of Elish●'s worth in this kind: and this being by Naaman apprehended, took off utter despair of incurableness, and put him into some hope of a possible cure. Thirdly, hereupon he slackens no time, but addresses himself in the best manner, to use the most apt and likely means for the commending of his business to the Prophet, and for the bringing of him to the speech of the Prophet, having (no doubt) a special desire to obtain that really, whereof he saw possibility before. Fourthly, by his travel and furnishing himself with gifts, attendance, coming to the King of Israel with his message, (wherein he was greatly defeated) he is by the Lord so mercifully assisted, that he ceased not till by the Prophets own intimation, and further light and assurance not only of a possible, but also of a likely cure, he comes to the Prophets own house, and stands there to receive his direction: Which shown how restless this hope of his made him, and what singular estimation was bred in him of the Prophet. Fifthly, he standing at the Prophet's courtesy, hearing the errand, is marvellously offended at it, as too slow and leisurely for his hasty spirit; and betrays thereupon what a deal of scurf lay within, to cavil against it, and to break off his former hopes and like, unto an utter distaste and rebellion against the way of God, with a furious resolution to give over, because he neither could speak with the Prophet, nor brook his direction: which yet was all by God sweetly governed so, that being upon this tickle point, yet was he not suffered to departed and go out of God's blessing into his own warm Sun, and to sink in his own carnal self-love: but stronglier assisted than ever, and set upon by such powerful persuasions to obey the Prophet's counsel, as (although very unlike to prevail with such a spirit) yet wrought out self-love and pride, and made his spirit, at the last to come down and submit thereto most readily. And these were the passages of God's prevention and assistance. Now for the perfecting work of God, it is most clear in this verse, wherein, his heart being humbled, he assents to the Prophet both commanding and promising: and (as a man in a fit condition for the purpose) doth that which before he was very unfit for, obeys, believes, goeth down and washeth himself in Jorden.  
Thus having made way to the point collected hence, 
Proofs of the Doctrine.  I proceed to prove the truth thereof by Scripture; which is not more fertile in any one thing then in proving of this. For although the words of [condition of the promise] be not in the Scripture, in terms; yet are they equivalently and in effect everywhere in the word both in the Old & New Testament. As, when our Saviour saith, 
Luke 5.31.32  I came not to call the righteous, but the sinners to repentance: And, the whole have no need of the Physician, but the sick: not stomack-sick, who can ease themselves by vomiting, but the heartsick; and not only so neither, but those that are so deadly sick, as no other Physician can heal. I am no Physician for fees, but in mere mercy, when no mercenary one can help, then for mere pity, and to save life, I will help: rather than a soul should miscarry, and rather for the honour of my skill, and mercy, 
Esa. 55.1.  then for gain (for I take neither money nor price for my cure) I will heal him, Esay 57.17. 
Esa. 57.17.  Mark upon what terms and conditions Christ cures: even as Jorden cured Naaman, when Abana & Pharphar were out of date, and himself at a plunge: so, when a sinner is such in his own sense, (all are so, but yet in their element, as a fish in the water, feeling no weight of it) feels it, is convinced of it, and near to execution, for aught is in himself. What else save this condition, is employed in all those Parables of the lost sheep, lost groat, 
Luke 15 4.8.11. Matth. 15.24.  prodigal Son? Those that were never lost, always found, always with their father, no fatherless children are excluded out of this number. Why must that son spend all, try the hard world, be forlorn and forsaken, ere he knew the true worth of a father, ere his father comes out to kiss him, to put on all those abiliments upon him, to kill the fat Calf to welcome him? Why did he not so to his other good Son, who was always with him, and therefore needed no Kid nor Calf? Because he was always well, and therefore it had been ridiculous so to express himself to him, he would have thought his father a fool in so doing. Thus Hosee expresses the Condition, 
Hosee 13.3.  Ashur shall not save us, we will not ride upon horses. Why? It was no course to thrive: But with thee the fatherless find mercy. Why? Because it is God's condition and qualification of such as he will save. So Esay 57.16.17. I am high and holy, but I look down, and pick out some above others, to make my favourites. 
Esay 28.9.  Who are they? The humble ones, to revive the contrite ones; and what will he do to such? He will create the fruit of the lips (which is faith, and thereby) peace, to the near and to the fare off, and restore comfort to their mourners. So elsewhere, I will pour water upon the thirsty grounds, 
Esay 44.3.  and thirsty lands, such as are scorched and gape for my reins to refresh them. Again, whom shall I teach wisdom? To whom shall I give instruction? Not to all, but to such as are under the condition of it, humble, trembling one's, and weaned from the breasts, fools and Idiots. Small credit is to be got by such as have more wisdom than seven men besides, such as are full of it, but to make a fool wise, is somewhat worth. How often doth the Lord Jesus in one Chapter urge this Condition? Blessed are the poor in spirit, 
Mat. 5.3.4.5.  the hungry after righteousness, the meek in heart. Theirs is the Kingdom, they shall be satisfied, and the like. Why not others? Do not they want it? Yes: but they need it not, it were ill bestowed. The Kingdom of God is like to a Merchant, 
Mat. 13.43.44  who sought a Pearl of price; which having found, he weighed the worth of it: he hide it; he went and sold all his real estate, and bought it. Every one could not so value it, venture all upon it. 
Jam. 4.7.8.  Submit yourselves under the mighty hand of God (saith james.) And what then? When you are down, the Lord will raise you up. Those that be raised already, care not for this preferment. And to finish proofs, what meaneth the holy Ghost, by describing all converts by this condition? what went before the conversion of those murderers of the Lord of life? They were convinced of their bloody malice, and of the mercy of Christ, who was willing to save them that slew him; 
Act. 2.37.  and then they were pricked in heart. What then? Men and brethren, what shall we do? What made their bowels earn, and made them glad to learn of the Apostles? The same grace that made them humble. What caused the jailor to come leaping in to Paul and Silas, whom he had whipped and wronged? His heart was broke to see the mercy which God shown him, 
Act. 14.  and in the keeping in of the Prisoners to save his soul. So much for proofs.  
Reason 1 Reasons of the Doctrine follow. Such only, and all such may and must come in and obey the Gospel by believing: Because, first, No other save such, are brought within any general bounds of salvation, but still remain incorrigible, impenitent, secure, carnal, and in their sins. If others were (in God's ordinary way) and also in their own disposition (and frame) capable and meet for mercy, others might as well partake it. We call not God's prerogative into question, or what he can do, but what he will do in his revealed will: Now this being put, than secondly I add, All such aught to embrace it by the mean which God hath appointed for that end; and that is by believing, as the holy Ghost in all places urgeth, Acts 13.38. Ephes. 2.8. joh. 3. end. Mark. the 16. toward the end: and a thousand more. For why? Otherwise it might be, that God's election might be frustrate, and his ends defeated: For by this condition of grace, they are called to the means: Therefore if the end of calling should not follow in faith, God might possibly lose his ends, which neither Devil, and gates of hell, world, and envy of wicked, or corruption of man can ever effect.  
Else God should be the God of disorder: For why? The condition Reason 2 of faith contains the seed and foundation (in a remote sense) of those graces of the Spirit, which afterward are perfected in sanctification. As in humiliation there is a seed of repentance, and in affection of desire and prising of Christ, is included a seed of love, remotely, and in Selfe-deniall is implied a seed of mortification, darkly and unshapenly, as in the first life of an infant, is (in a sort) included all after ripening and perfections till the birth. Now if there should be an interruption, and a gulf set, so that one of these could not come at the other, then must God be made a God, not of order, but of confusion.  
These persons thus qualified, must and aught to believe, because it Reason 3 is of all others the easiest work for such to compass, a great part of the difficulty is over: It is also most for the honour of God's grace, that such should believe: and such only can and will perform and practise the end of their faith, which is to walk with God in a renewed conversation. None are to be trusted with so weighty a business as they: and therefore they may believe.  
Because the promise of believing contains in it the effect of all the Reason 4 consequent promises of God: in forgiveness and justification there being at once conveyed to the soul, all the rich treasures of Christ, all his Legacies to his Church: He gives them all at one gift, though he dispense them at several times, as the necessities of his people require. If this might be, than they should be frustrate of all grace at once.  
If these thus qualified might not believe, than none might (for none Reason 5 are in such fair possibility) and then all God's offers, promises, exhortations, and contestings, were in vain: and (as some Semipelagians dare affirm) it might be admitted, that possibly not one man in the world might believe, which were horrible.  
Lastly, the Lord conferring Baptism before hand to infants (only Reason 6 within a general covenant) should mock us, if he meant not to vouchsafe that covenant of his to poor souls (to be their God reconciled and all-sufficient) under the means, having given them his Seal before hand to ratify it; which Seal can have no other realness it, save in relation to his faithful meaning, to effect and write that Covenant in their hearts, which he hath before hand sealed unto them. And so much for Reasons.  
Now I should come to the Use: But because some questions do here arise, first, about this Condition, of what nature it is, and wherein the steps of it stand. And secondly, about Faith, what I mean by it, and how it is wrought. Thirdly, why I call it Obedience and Consent: therefore I will a little lend my help for explication hereof, and so come to the uses. For the first, concerning the nature of this Condition of Faith, my purpose is not to bring in large discourse into a Sermon, nor to satisfy cavillers about it: I have already done that (so fare as I think their mouths worth the stopping) in another place. 
In my Catechism, Part. 2. Artic. 7.  That which here I will add, shall be but this; That whereas many carp at the condition of faith, who yet understand it not, let them know, there is a twofold condition; the one procuring, the other signifying. 
Condition of faith is no procuring, but only a signifying thing.  Procuring, deserving, and working conditions, we abhor; but signifying conditions we allow: not as our own works, but as God's previous dispositions in us, signifying what he hath wrought in us, and thereby evidencing what he further intends to work. And hereof there is great use: both because, as sin was not brought to ripeness all at once in us, so neither is grace: Also, because the work of it being but leisurely and gradual, hardly perceived, we should not be privy to it, if God did not point at it by sensible and discernible affections, as of hope, desire, sorrow: but the work would seem to lie dead in us. Lastly also, because the case so stands with some converts, who are called out of a profane estate; that if their turning should be all at once, and on the sudden, they would fear lest it would prove but some violent pang and extremity in them, not like to hold long. But when they can perceive a sensible change by certain steps successively, 
Why this condition is requred.  they discern a more divine hand therein, and are much stayed and satisfied. Add to these, That the Lord in this case doth not so much look at his own power, what he could do at once; as at the disposition of such as he worketh upon, whose narrow necks cannot receive much at once, but by drop-meale: and all, through that unspiritualnesse of our heart, not easily capable of holy things. A crooked cry some doth not look upward with more difficulty, than our frame receives grace.  

The worker of it.  Secondly, take knowledge of this, that the immediate worker of these preparations, is twofold: The former is the convincing power of the Law: the latter is the succeeding conviction of the Gospel. And touching this latter, know that although the same thing works faith itself, which works this condition, yet by a divers measure of assistance, according to the capacity of the Soul: which at the first is drawn to see so much light in the promise, as wins affections to the same, for that excellent preciousness, gain and happiness which it hears to be offered therein. But in time it sees not only so much, but more closely also applies itself thereto by faith and affiance of soul, as a thing in special offered and belonging unto herself; yet both are wrought by the Gospel, and neither comes from ourselves: both proceed from free grace, so that we must not conceive, that the Lord doth offer Christ to such as can work their own hearts to sorrow, desire, or esteem of grace, (for what is so contrary to us as these things?) But the Lord in working them upon us by the Spirit of Grace, in a weaker degree at the first, and unshapen, doth at last by the same Spirit bring them to a more full and form degree, in such as are to be saved. Thirdly note, 
It is a middle thing between mere corruption and grace.  that this preparation stands in a middle nature between mere corruption & the gift of grace itself, peculiarly so called: Preparation is neither to be called mere Nature, nor any thing which nature alone can afford: nor yet can it be called Faith; but a previous supernatural work, which in them that perish by suffering it to decay, comes to nothing: but in the elect, ends in effectual calling and believing the promise. Fourthly note, that yet this must not be trusted unto, as if it were in itself sufficient to make the soul happy: for still, that which the poor sinner must cling and cleave to, for her pardon & peace, must be that only blood of Christ, the sati faction's of justice. She must lay hold on this, and make it her own, by faith in the promise. Thus much for the present comes in my mind, to tell you, touching the nature of this Condition. Now I come to the steps of it.  
The first property issueth from the convincing power of the moral Law, 
It is not to be trusted to alone. The steps of it: 1. Loading by the Law. A Loaden soul what it is, and the marks of it.  working the conscience to be loaden through the spirit of bondage. To speak much of any thing in special, would spend more time than such an Audience and exercise admits. I must take these things for granted, having taught you them in my course of catechising. One thing I will add, (which there I omitted) viz. to lay you down some marks, whereby you may discern this condition of the Law. All that are loaden, lost, deadly heartsick of the Law, are bidden to come to Christ: But who are these? 1. Such as cannot look back into their former estate of jollity, liberty, and life in sin uncontrolled, without wondering and detestation of themselves. 2. A loaden soul feels herself discharged quite from those false shoulders that suffered not so intolerable a load of sin, and curse to be felt, but kept the soul in a rotten peace. The Law abandons ease, security, boldness, peace, pleasures, mirth and company, ignorance and self-conceit, which would not endure sin to settle upon her right subject▪ and lets in a vein of vengeance in stead of the vein of vanity and carelessness. 3. The soul in this case fares as a thing oppressed with that which exceeds it. As in all natural excesses, there is either a weakening or destroying of the Patient. If light or heat be too excessively offered to the eye, or fire to the touch, they destroy both: So this wrath of God seizing excessively upon conscience, doth spiritually kill it. 4. This loading is such as exceeds all concealment, or biting it in by modesty, or patience; it must vent itself, Act. 2. Men and brothers what shall we do? 5. It is glad to hear of the least ease: not cavilling with the Instrument, but joying in it. 6. She confesses God might justly crush her in pieces, without any purpose to redress her. 7. She walks for ever after, much more warily and tenderly against sin, than such as never felt this load, though their knowledge be greater. 8. This load is unto the soul, as a venomed Dart sticking to the flesh, or a burden nailed to the shoulder; not possible to be pulled off, but the more she struggles, the more it settles. 9 Other men's loads trouble her not so much as her own: she hath no leisure to jangle of them, having so much to do at home. 10. Though God should ease her, she would not readily return to her old vomit. 11. It is not such a load that crusheth a leg or an arm; but such as oppresses the whole man in each faculty and member. 12. It is not such a load neither as quite destroys; but the soul is sustained by God from utter sinking, till she hear further. Thus much of the Legal.  

The second work is from the Gospel.  Before any further preparation is wrought, the Lord ministers to the soul a further light, and that is the Gospel, which brings news to the soul in such an estate, of a possible remedy, through the grace of Christ. I must not insist in things largely handled elsewhere; but take them for granted here: The sum is, that the Lord in the view of that full satisfaction of the Lord Jesus, offers full and free deliverance and ease to a soul thus loaden, without any equivocation or fraud: And withal discovers to her the most precious view of all the good things of God purchased for her; though pardon immediately, yet consequently all other, whereby she may be made perfectly happy, and rid of her thraldom. And according to the soul's measures in the revealing of this light unto her, she comes more or less forward in those affections and dispositions, which we call Evangelicall preparation: of which, there had rather be a volume made then a Sermon; and (as elsewhere I have promised) I intent a special Treatise of them, if God grant life and liberty: (at least of so many of them as I have not already handled in other Treatises. 
Evangelicall preparings either Negative or Positive. ) Now it shall be sufficient to point at them (this being the least part of the Doctrine under our hand) and then I will come to the latter branch. This Evangelicall preparation is of two sorts: The one negative, and of them I point at these four: First, a stopping of the Soul from her old courses, and from relapsing into them. Secondly, a great sorrow of heart for sin past. Thirdly, a special aversation and abhorring for time to come. Fourthly, Selfe-deniall. The other sort of these I call positive; and here take these four also: First, an hope raised up in the soul, which causeth her to hold still on with God in his way. Secondly, desire increasing more and more after mercy. Thirdly, an high prising of it, above all earthly treasure. Fourthly, restless diligence, in use of all means, till her desire be accomplished with fainting under delay. All these are the fruit of the Gospel, drawing the soul to be willing to hearken after God, although as yet she cannot incorporate herself into the promise, nor put Christ on as a garment made fit for her; yet by these she is drawn to look toward him: And therefore to speak a word of each, not as I named them, but in their order: First, I say, Such a soul is loath to give over that little taste she hath of him, nor can be pulled from her hear, duties, prayers and means, nor persuaded to revolt to her old vanities. 
Psal. 85.4.  As David saith, Such as hearken after God s mercy, return no more to folly. Secondly, such an one, by the Gospel conceives an hope a fare off, as it were a glimpse of light through a cloud, that her estate is not quite forlorn: whereupon the extremity of her former fears is much allayed, and she put out of despair, into some expectation of better things, although (as in the twilight) much mixture of old terrors remain not quite banished, as the Canaanites among Israel, to teach them war, and to occupy them in combats. Thus was it with those Ninevites, who by the instinct of mercy darted into them by the Lord secretly, lifted up their heads a little towards hope of not perishing, and to the musing upon the benefit of deliverance. The third is an holy compassion of heart towards him whom the soul hath pierced by sin, even the Lord of life, who yet was well content to be murdered, lest his murderers should perish. The due meditation whereof melts the soul into marvellous heaviness, that she should seek his ruin, who sought her making. Not as mourning for his death (for else she must have for ever been damned) but for her treachery against the mercy of a Father, who cut off his Plea; and the love of a Saviour who gave his life for her. This makes her impotent in her mourning, and steeps her in gall and wormwood, 
Zachar. 12.10.  as not able to utter indignation enough against herself for it. Fourthly, yet as one borne down with the singularity of such mercy, and the fullness of that price which is paid to justice for her sin, she is loath to let it pass without a desire to partake it; yea, and an ardent affection after it, as one that is famished for lack of bread or drink, can be satisfied with nothing save that which it longs for, though she were offered treasures in stead of it: yet she still cries with Rachel, 
Gen. 30.1.  Give me this, or else I die. And fifthly, here she stops not, but warily looks about her, that she bind not the hands of mercy from bestowing her desire upon her, by her boldness and looseness of heart & life, and therefore she is watchful to herself, lest in this her pursuit after mercy, she should offend it any way, by her pride, frowardness, base words, passions, or behaviours, worldliness, commonness of heart about her earthly lawful business, lose hearing, forgetfulness, or the like. Sixthly, she is marvellous restless in the applying of herself to all such means and ordinances as might further her desires, and reveal unto her more light and evidence of Christ; fearing lest by any defect of hers, and letting slip the opportunities and seasons of grace, and stirring motions of the Spirit, she might provoke the Spirit of grace to give her over to her own unprofitableness: she tries all, as ascribing that honour to God, to choose what he will work by: to these horns of the Altar she will cleave, and if she must die, she will die there. Seventhly, the more she grows in understanding of the way, and mystery of salvation by Christ, the more she compares it with the best contents which this world in any kind did ever present unto her; and finding them light in the balance, and fare from being what they seem, or performing what they promise: nay, although they could do both, yet in comparison with mercy, she stamps them under her feet, esteeming them all as dross and dung. 
Phil. 3.  Lastly, by this means she resolves fully in her last thoughts, to sell off all whatsoever might seem precious unto her, lusts, liberties, virtues, Religious duties, yea, that only stop of grace, the mixture of Self with Christ, that so she might in the loss of all, make up a price of grace, that is, that she may come with nothing, and make a price of no price, and so buy the Pearl; till which purchase be made her own, she can have no peace: And this purchase stands in her faith, which as an hand takes and accepts the season and delivery of the Lord Jesus, given to her by the hand of him that surrenders him unto her, by the promise. Touching the which act of faith, it remains that we speak a little, having said of this preparation so much as for the present we think meet.  

Touching faith what it is, and how it is bred in the soul.  Concerning which, and first of the nature of it (so fare as it is the act of the soul obeying and yielding to a word of promise) I will say a little, as may best suit the Text here under our hand. Naaman then (we see) overswayed by his servants, doth submit himself to the word of the Prophet, and he goes to Jorden, and washeth. Faith then (to tell you first in what it stands not) is not properly an habit of assurance or certainty of pardon, through a personal and particular appropriation of Christ to herself. 
Although asrance be never without faith, yet assurance is not the proper act of Faith.  The original of this error proceeded (as many others have done) from heat of confuting Papists, in their opposing of possibility of Assurance. That we might the mo●e fully confute them, our first defenders would maintain, that the nature of justifying and saving faith stood in assurance, which Tenet was indeed more than a confutation: for although it is the portion of none save believers to enjoy this assurance, yet neither is it the portion of all that believe, to attain it (but only some special ones to whom it is granted) neither is that assurance which such have, the formal act of their faith, but rather an effect or consequent of the act of believing, & of an higher measure than that is. For sure it is, the greater our feeling of assurance is, the less our faith is. To show then what it is: It is such an act of the soul, as upon good ground and warrant, casts herself upon the promise for pardon and life. By [casting herself] can be meant no assurance within herself, but a submission and resigning up of herself to the promise, in respect of that power and truth of the Promiser who bids her come, and he will ease her. This is a sure word, and hath neither trick nor device in it, neither hook nor crook, but is that which it imports, and cannot deceive: And this sure word is the object which faith looks at: She looks not so much at the assurance which she feels within herself; but at the certain and infallible truth of the Word without. As for herself, she knows she is full of doubts, fears and unsettledness; but so is not the Word of God, nor himself that speaks in it. She even in the very act of believing, is full of strife and struggling. For the making of this plain, consider faith in all her passages, and you shall see it.  
Quest. 1 The soul hath three questions. The first question is, whither the Soul shall turn herself in her legal straits? Flesh saith thus; Go on no further towards the promise: for it is a difficult work to believe, and unlikely to take effect; or if it do, yet thou shalt always be doubtful. The Word on the contrary saith; Do not desist, nor revolt to thy former pleasure in sin, for in that course there is no hope, thou art then in a desperate case: Proceed rather and go to the promise, for thereby its possible thou mayst find some redress. What doth the soul in this strife? She compares the argument of the word, with the counsel of the flesh, and finds it better than this; because it is fare more safe to choose a possible redress of misery, then to fall upon the assured pikes of certain woe and despair. Here we see a fight, but no victory, no assurance; only that rest which the soul hath, is not from any thing she feels within herself, but without in the word.  
Secondly, here comes in a second doubt, and therein Satan tells Quest. 2 the soul, it is true, Thou choosest hope before despair, but what hast thou to do with peace? Or how knowest thou whether thou oughtest rather to choose the one, than the other, or what right hast thou to ease and pardon? Here again steps in the word, and succours the soul, telling her, That she ought to fasten upon life and pardon, and choose it before sin and death; for God hath bred in her the condions of faith, a longing, mourning, restless, selfe-denying heart, therefore to her and to no other this pardon and ease belongs, and she may claim it. God indeed hath no where said in his word, I will pardon thee john, thee Thomas, etc. But he hath said, such and such I will pardon, so and so qualified: Now she assumes this qualification to herself, and therefore she concludes, that to her it belongs. This is another word of the Spirit, which still draws on a poor soul to be willing to believe.  
But now comes the nearest work of the Spirit in the word, and Quest. 3 that answers a third objection, which is this: 
How shall I know in special its mine own?  Perhaps it may belong unto such a one as I am, but many things belong to men, which yet they are by one means or other defeated of: How shall I know that God will give it me in special, and grant me the gift of faith to believe it? In this, the word grapples closely and nearly with the soul, and brings it to the strict point of believing, and tells the soul, That all to whom the promise of pardon and life belongs by the allowance of God, he will most undoubtedly bring it to pass for them, and confer it upon them; yea and give them faith to cast themselves upon it. For in saying, Come unto me all you loaden ones, and I will ease you, he means not only you may, but you must come; not only it belongs unto you to come, but I will, in my calling you, enable you to come, and put strength and power into you to come, that is to believe, and by believing, ease you. By this, the word settles the soul upon the promise, as being that which it seems; she sees God is willing she should believe, and therefore will confer it on her: And in so doing, the Spirit causeth the heart which is willing, to become effectually willing, that is, takes away all fear of defeating, and tells her, she shall speed of her desire; and therefore now she dares venture, and cast herself upon the promise, and if she perish so, she is content, for she dares jeopard her soul upon God's Truth. Now we see this casting and venturing upon the promise is the best of all these three acts of the word; and yet here is no assurance, for the soul, in respect of herself, is nevertheless full of doubting; all her bottom is this last word of the promiser, that he will effect that in the soul which he hath promised: By all these I infer, The act of faith is no assurance within, but an evidence without, resting upon the word; which word the more evident it is made to the soul, the better and stronger is the act of believing, but the best of these is no assurance. Quest. It will be demanded, May not assurance be had at all? I answer, Answ. yes, it may be, and is the portion of such as the Lord sees meet to enjoy it; 
Eph. 1. Rom. 8.  but that stands upon another bottom, and that is the immediate evidence of the Spirit in the conscience of one who is already a believer, making her to know that she believes. This is not by the word directly, but the Spirit of the word which reflects that into the heart with knowledge and feeling, which before she only had by the fidelity of the Promiser. But, this (as I said) is not faith, (for then none should have faith who want this, which God forbidden;) but an effect of faith in some special persons, and not all that believe. Thus much for the former question. Now for the latter, viz. how faith is wrought.  

The sufficiency of a promise, is the object of faith.  You see brethren it is evident, that the nature and work of saving faith stands not in any fullness of sails, or reflex knowledge and overpowering sweetness of persuasion: But (as I said) in a grounded casting herself upon the word: For by this only mean faith is wrought. And I call it (grounded) because so weighty a matter as the resting and casting of the soul upon a thing, requires, that the thing be a foundation of great warrant to bear up a soul from revolting again. Nay, when the conscience is come thus fare, as to fasten upon the word, Oh! she hath thousand objections against the sincere meaning of God in his word. Hence it is, that the word is so full of places wherein this sufficiency of the promise to rest upon is urged: Sometime the Lord contests with them that quarrel against it. Is the Arm of the Lord shortened? Hath he said it, and it shall not come to pass? Hezechia tells us, Esay 38.15. He hath spoken himself unto us, and he hath done it, Heb. 13.5. For he hath said, I will not fail, nor forsake thee. So again, The mouth of the Lord hath spoken it. Among men its called an unsure argument to prove a thing by authority, because men are liars further than their truth will speak for them: And yet some great persons have born such sway and authority in the hearts of their Disciples, that their bare word hath carried assent with it. But to be sure, this is a sure argument God hath said it, therefore it is true, as in all the words which ever went out of his mouth, so especially in his promise, 
Phil. 4. 2 Cor. 1.20.  that above all, pleads certainty. Faithful is he who hath promised, who also will effect it. And Elizabeth, Luke 1. tells Mary, There shall be a performance from the Lord to his handmaid of that which he hath promised. All the promises of God are Yea and Amen in Christ Jesus, with a thousand more. But general texts satisfy not a scrupulous soul in so weighty a matter; and flesh is ready to say, what sign from heaven showest thou us of these things? We would see some sight, or hear some voice to confirm the word. Ah poor soul! I may say of thee as the Scripture speaks of Samuel, 
1 Sam. 2.  thus did he ere he knew the Lord; so these are thy crotchets ere thou knewest the promise: But afterward thou sawest more in that alone, then in all other ways; for the Promise and Testament of Christ, 
1 Sam. 2.  is written with the finger of God by the pen of the Spirit dipped in the blood of God. But (to utter what God is willing to have spoken) I must say that he who might claim this absolute power over the soul to be believed upon his bare word: yet, seeing the sensuality of man, and our woeful distrust, is willing to allow us all the means of strengthening our souls in his promise, both by such seals and witnesses as confirm it, yea Miracles, Sacraments, and oaths, annexed to his Covenant, and especially by those properties of a promise, and of him that makes it; and all to conclude and set the controversy beyond questions. And by this mean faith is wrought.  
In the which course of God, appears his great love and wisdom; for herein he hath endeavoured to answer all our doubts and carnal objections; we are not so ready to cast in fears, as he by this mean casts them out. For why, O poor soul dost thou suspect the Lord will not satisfy thy desire in giving thee Christ? Either it must be because there is no ground or cause for which he should do it, 
The ingredients of a promise.  and this is answered by his freedom & graciousness: Or he is a God just and revenging sin, but this is taken away by satisfaction made & taken: Or because he cannot, and this is false, for his power is omnipotent: Or because he meant it not eternally: But the promise is from election: Or wills not in time: But that he doth, for he invites and beseeches us, Or he is not wise enough to compass it: But that he is, for he is wisdom: Or he is untrue in his performance: But that he is not, for he is faithful: Or he may change, but that he cannot, for he is immutable: So that let us but set perfection of nature and grace in him, against that which is in us, our distrust and unbelief, and we shall see every sore hath his plaster, each distemper hath his medicine. And all these are included in a promise: So that whosoever hath the gift of ripping up a promise aright should behold all God's riches in it: But is a great skill, and the promises of God lie in the Scriptures, as gold and jewels lie deep in the earth, at least in the field of the Gospel, and we are not ware of them, nor acquainted with that fullness and perfection which is in them: And many confess one of these, who will not acknowledge another; grace comes in drop by drop, else, we should look upon a promise with other eyes, than (for the most part) the most of us do. A word or two of each of the branches.  
For the first: Freedom: true it is, 
1. Freedom.  there is nothing in thee to procure such mercy; but he is of his own accord, for his own sake, 
Esay 63.4.  cut off his plea, & thought thoughts of peace, he hath done it for the glory of his grace, even because he will show mercy; it better pleased him so to do, than the first creating of Adam; for now by his fall, he adds mercy to goodness, and magnifies himself in many attributes more, Justice, Wisdom and Truth: He seeks nothing else, save the winning and binding of the soul to him for ever in covenant which else so treacherous an heart as ours would never have yielded to: So that thou mayst well trust him in this respect, if thy faith can but get in with the Lord; for if he do it not for thine ends, yet for his own he will, so that thou canst set thine own under his; so that thy best prop will be, the preciousness of his glory, which he will not give to another, and therefore thy unbelief shall not rob him of it. 
2. Strength.   
Secondly, satisfaction is made and taken; therefore he hath ground enough to settle his graciousness upon. Justice could not cry it down by revenge, rather than it should, a satisfaction made by the blood of an only Son, the blood of God and man shall stop the cry of it: upon this, both made by Christ, and taken by our Judge, lo, he turns wrath into mercy, and his bosom is set open and unlocked as a fountain, 2 Cor. 5.20, 21. He offers us reconciliation, because he hath made him sin, and curse, who knew none, that we might be his righteousness. And this is called the Lords strength, Esay 27.4. that is the bottom whereupon mercy maintains herself against all quarrel of justice, and this hath taken away the dint of it, so that he truly professeth, anger is not in me; therefore come in, not to an enemy, 
3. Omnipotence.  but to a father, fear not.  
Thirdly, he is omnipotent: He can do what he will: His power ushers and attends his love as an handmaid, Esay 57.14. The high and lofty one who inhabiteth eternity, yet looks down, that he may be strong with the humble and contrite ones. His power is no crushing power, save of our enemies, and all that hate us: But a relieving power, an outstretched arm of salvation; Not to destroy, but to build up, Esay 63.1. He that cometh from Edom, died red with the treading of the winepress of wrath, is glorious in his apparel, travels in the greatness of his strength, and is mighty to save: Be the thing never so difficult to us, with him nothing is impossible. Can the Lord (say they) spread a table in the wilderness? The answer is, can he not? What is it which he cannot do? Except it be to deny himself, and that, nothing, no not thy unbelief can bring him unto. This power of God cannot be severed from the former satisfaction.  

4. Eternity. Prov. 22.8.  Fourthly, he meant it from eternity (as I said in the first of these) he set down with himself the frame and way of his own grace, long before Adam was, or sinned, the disease was foreseen, the remedy fore provided: It's a secret which lies deep and hidden in the bosom of eternity, though not fare above us in point of participation in this life, yet in comprehension we must not look to reach it here: We may cry out, O depth unsearchable, and past finding out! But till we come to heaven, 
Rom. 9 end.  and behold it in the face of God, being made one with him, we cannot gauge it: our happiness is, that it is really so great that we cannot.  

5. Willingness.  Fifthly, he wills it most cordially in the revealing of it, for who shall construe it otherwise, who hears how many sweet invitations, cords of persuasion, arguments to enforce, terrors against despisers he uses? Esay 55.1. and 2. verses: Read that Chapter, and mark his offer, Come, all you that thirst, drink freely: His contest verse 2. Why lay you out silver for no bread? His compellation, Incline thine ear, harken unto me and come, etc. He that concludes not hence, that the Lord is willing to communicate his grace, nay, takes thought lest it should not be accepted, and would rejoice if it might; must needs call God a notorious dissembler, which were hellish sacrilege: And this a main point for all who confess God's power and are convict, yet are not so of his will. If thou wilt thou canst heal me. 
Luke 5.12. 1 Tim 1.17.   
Sixtly, he is Wisdom itself. 
6. Wisdom.  When the Apostle had spoken of this mystery, he concludes, Now to the only wise God be honour, etc. Why so wise? Because of all other ways he thought this the best; he would in the best of his counsels find out no other, nay could not find out any so good as this; for then, who is only wise, would. And the like I may say of the manner of publishing of it: By men like ourselves, of like infirmity, who might familiarly insinuate themselves: By a promise (rather than by any ways of old, as visions, miracles, or voice of his immediately) as more spiritual and effectual. So that the very Angell● look into it with admiration; how much more should we cry out, Oh the depth of the riches of the wisdom of God 
Heb. 1.1.  To all unbelievers a stumbling block and foolishness, 
Rom. 11.33.  but to us that believe, the wisdom and power of God.  
Seventhly, his faithfulness. It is a principle. 
7 Faithfulness. 1 Sam. 15. Luke 1.  God is not a man that he should lie: The strength of Israel cannot lie: God will not be mocked, therefore neither will he mock any. And therefore he hath bound it with an oath to Abraham and his seed, Surely in blessing I will bless thee: Therefore Simeon saith, To perform the covenant which he swore to our father Abraham, that he would give us: They are called the sure mercies of David, and Heb. 6.18. In the covenant and oath, add thereto the seal of his Sacraments which speak to each soul in particular; in Baptism thus, I baptise thee; in the Supper thus, The body of Jesus broken for thee, The blood which was shed for thee. And as himself is, so is his word in each part, Heaven and Earth shall pass, but not one jot or tittle thereof shall pass: Above all, his promises cannot, which are his first borne, and carry with them the birthright of his faithfulness; and therefore are a main bottom to rest upon.  
Lastly, his unchangeableness. His nature is so, as job saith, 
Job 23.13. 8. Unchangeableness.  he decreeth and changeth not: Fare above all decrees of Medes and Persians. Although we read oft in Scripture, that it repent God of some things; yet of this he saith, I have sworn and will not repent, Thou shalt be a Priest after the order of Melchisedec. If four thousand years could have changed the mind of God, Christ had never came. And look how the Lord was in the great promise, 
Gal. 4.4.  so is he in all that follow thereupon. God willing to show to the heirs of his Promise, the immutability of his Counsel, and again, that by two immutable things, wherein it was impossible God should lie, we might have strong consolation in our taking refuge. So that nothing can separate up from his love, first nor last. Thus in these few particulars, I have showed what bottoms faith may have to cleave to a word, and to cast herself upon it for pardon and life. And so much for the first Question. Now I come to the second. If any desire further light in this, let him consult with my book of Sacraments in the trial of faith.  
And that is, why faith is called Obedience and Consent? This question arises from the ground of the Text: For Naaman (you see) being convinced by his servants, 
Quest. Why faith is called Obedience and Consent?  obeys and consents, and doth as he is bidden. Esay 1.19. If ye consent and obey, you shall eat the good things of the land. Hence I call faith by these names, only observe that one and the same faith in divers relations, hath divers names. As it relates to a command of the Gospel, so its obedience: As to a persuasion, so it is consent. As Naaman then in one act, both obeyed the command of the Prophet, and consented to the promise, or persuasion thereof; so doth faith obey God commanding, and consent to him promising or persuading. This is the Commandment of God that you believe in his Son whom he hath sent. 
Luke 5.  As Peter to his Master, so faith saith to this command, At thy command Lord I will let down my net, although it seem never so absurd. As Abraham being commanded by God, went down right, without looking at the absurdities or objections: first, he would kill him, and then think of them, and drowned them all in the charge: so doth faith nakedly obey against all stops, and then casts them upon him who set her on work. So again, she consents to his promise and persuasions: 
Gen. 24.28.  Much like Rebecca having heard and seen Isaac's motion and tokens, answered I will go with the man: She saw enough against it, but the persuasions of Eliezer were more potent to overpoise her Spirit. So doth faith, she hath a thousand cavils and dissuasives; yet she breaks through and consents, and then she hears no more of them. Thus Abraham hearing the promise of Isaac, is said not to look at Sara's womb, which was now withered; but he looked simply at the promise, and cast them upon God. So that this act of faith casting herself upon the word, doth both obey nakedly the word of command, and consents to the promise, as Naaman here doth to both these words of the Prophet, Go wash, and be clean. So much also for this second question. Now it is time to come to the Use 1 Uses.  

Terror for all such as live profanely, and yet think themselves within a condition of mercy.  And first I will insist upon the condition of the promise: First then, here is Terror for all such as are so fare from the condition of faith, that they utterly reject and cast it off: And of these there are two sorts: The one profane, the other schismatics. For the former, They please themselves with this, That God bids all sorts indifferently be reconciled to God, 2 Cor. 5.20. be they never so base and lewd, yet Christ came to save them if they can believe; but as for this preparation, they cannot tell what it means, they will let God alone with that, so they can believe they shall do well. And that they hope they do, and had always a good faith to God, and a good meaning to men: They confess they break out sometimes, as others do, but so long as they cry God mercy, they shall do well; for they understand that Christ was a loving Preacher, & kept company rather with the worse sort, than the better; many Publicans and sinners, yea harlots, and was the sinner's friend: And it was not they who put him to death, but such as went for the devoutest and most precise in those times: But oh ye deluded fools! Do you think that when sin hath incorporated herself so long, and like a fretting leprosy seated itself in their bowels by long custom, that all on the sudden you should be changed by the conceit of their believing? What? 
Matth. 3.1.2.  Are there no steps of calling to be observed? Why then did john Baptist go before Christ in the Spirit of Elija? Why did he batter down the rebellious spirits of men? And why did he cast down every high hill, and fill every valley? Why did he prepare a way for Christ in the souls of people, crying, Repent, for the Kingdom of Heaven is at hand? Why did he blow up men's fallow grounds? And turn the spears of men into mattocks, and their swords into plowshares? Oh take heed! I will not say, all your abstinence from sin can save you; but your jollity and boldness in it may so harden you and increase your chains through rebellion, 
Esay 28.  that you shall find it an hard thing for mercy to pierce you! Therefore take counsel; think not that mercy can save you in the midst of your lewdness, when you come steaming out of the stews, or from your alebenches, or in the midst of your sports and pleasures: What God can do, I ask not; it's not safe for you to trust to that; look what he will do: Therefore, let the point of the spear of the Law pierce your sides, let it taw and break your fierce spirits; go not on to sin against light: Defile not your consciences by wilful rebellions, covetous, drunken, contentious, treacherous and voluptuous courses: look not that God should meet you in your cursed way, when as he hath appointed you to meet him in his own way! Rather apply yourselves to his word to prepare your spirits for mercy: Repent, that is break off the custom and jollity of your sins, the Kingdom of Heaven is at hand: This counsel to suffer affliction, and the spirit of bondage, by the sense of guilt and wrath would be an wholesome Schoolmaster to bring you to Christ.  
Oh! 
A caveat. Ministers should gaster profane people out of their profaneness & errors.  if you (my brethren the Ministers) would remit a little of your pleasures and liberties, and apply yourselves to a right order of preaching the Law and Christ, and give them a view of the way of God to heaven, you might the more hopefully leave them to God; else how should blind people, laden with sin, stumble upon God's preparations? Will they not rather abuse the grace of God, and wax insolent in turning it into wantonness, making the remedy worse than the disease? Oh! scare them out of their profaneness, corrasive their festered sores, sow not pillows, ferret them out of their dens, their startingholes, errors, excuses and covers of shame. Alas! they have a thousand of such tricks to seduce them: Base conceits of the Ministry, the difficulty of faith, of repenting, and forsaking their lusts, false opinion of the way of God of them who profess it; they are poisoned so deeply by Satan and base customs in sin, so leavened with a conceit, that either there is somewhat in themselves to demerit God, their good meanings, setting of their good deeds against their bad, and such like: or else thinking that Christ serves for no other end, save to be their stalking-horse, 
Rom. 4.  under whom they may sin securely, that grace may abound the more. They dream that because the World is hard, therefore men are set here to hear the Word, to keep them from theft, to hold them in awe, from outrages: and so, if they can work, and pay their debts, bring up their charge, and get money, they are well. Oh! labour to season them with this salt of preparation, that their faces may be sharpened to look heaven-ward, and to break off their lewd ways, that they may so come within the bounds of the Kingdom, and not live like Savages and Epicures, or worldlings, whose hope reaches no further than this life. So much for this former sort. 
2 Branch. schismatics, who reject all steps & marks of conversion, cleaving to the spirit of free grace, confuted.   
Again secondly, this is for reproof of such Sectaries as are lately risen up among us in sundry places, who are so spiritual (forsooth) that the Doctrine of the condition of faith, and casting of the Soul upon the promise, are beggarly elements with them; they esteem them carnal matters and devices of men's brain. They hold indeed there is use of a Law and Gospel to tame men first, and then to comfort them: But in this Gospel they have found out a new and more compendious course then others: For they say, there is a grace offered in the promise by such a Spirit of freedom, that it will not endure any bondage of the letter, nor suffer men to be puzzled and enthralled with these conditions of a Promise, nor to tie themselves to a promise, and the marks or signs of believing. This they count base, and unbeseeming such a Spirit of free grace as they have found out: and therefore they scorn all those who busy their thoughts about such works of preparations: and tell them, they will get more comfort in an hour by the Spirit of this their free grace, than these lazy and leisurely believers can do in seven years. But oh you fantastic and deluded ones! where learn you in the Word, that there is a Spirit which works without a Word? Or by what means come you to lay hold of this Spirit, save by the Word? If by the Word, then of necessity by such marks and prints as the Word works. And although there is a Spirit spoken of in the Gospel, which witnesseth to our Spirits, that we are the Lords, yet how doth it witness it, save by the Word? Is every hearer at the first dash so ripe and perfect, that presently (as a fledge bird flying out of her nest, and leaving her Dam) he can soar aloft in the sky, and mount up to heaven by the Spirit of assurance? So that he shall no more need any promise, any conditions, or marks to testify the grace of God wrought in him? Put case that God hath some special ones, to whom (after they have believed) he hath given the Spirit to seal them to the assurance of salvation? Is this the case of every novice, as soon as he hears that Christ freely forgives sinners, to be hoist up with such a spirit of freedom, that needs no word nor promise to support them? That presently they are passed all doubtings, and need no prayer for pardon, being past all gunshot of corruption or unbelief, Devil or temptation? But I have confuted these elsewhere in a Treatise for the nonce, here I will pass them over.  
Use 2 Secondly, this is for reproof of all such as run into another extremity of error about this point of preparation. 
Of Reproof. Repentance goes not before Faith.  And, because they hear, that God usually works the condition of faith, ere he work faith itself, therefore they say, that the grace of repenting goes before the grace of believing: Thus confounding the preparations of the Gospel, with sanctification the fruit of faith: Or making sanctification the general, and repentance and faith two specials; and presupposing a needless faith, for what needs faith to such as have repent, and are converted to God without it? And yet a●●●surd as this error is, it is strange to think what abundance both o●●●nisters and people are rooted in this error! Nay, and dispute strongly for it too: Oh! say they, Doth not the Scripture say, Christ will not dwell with corruption? Light with darkness? Doth not john Baptist bid them repent the first thing he doth? And Peter Act. 2. Repent and believe? Oh ye blind guides? See you not how under the pretext of your devotion, you overthrow Christ? Saint Paul saith, 
1 Tim. 4. ult.  That Christ is the mystery of godliness; as if he should say, there is no sea but water, nor grace, save Christ: but you will make grace to stand in a repentance before faith: No, no, repenting cannot be conceived of without purging of the conscience first. Now faith is the first and only purifier of the heart. We cannot of ourselves dispose our own hearts to grace, to pureness: Therefore amend your errors arising from the mistaking of the text: john Baptist calls legal humiliation repenting; as is evident by the words following, for the Kingdom of Heaven is at hand, by which he means the Gospel was approaching; therefore it was not come already. Saint Peter so places repenting before believing, not as settling any order of the graces, but as making both essential to conversion; for in other Scripture we read otherwise, Believe and be baptised, and then repent. 
Acts 16.31. 2 Cor. 6.15.  Touching the place of Paul, it touches not the order of graces in conversion, but speaks of them who were converted already: saying, That they sinned foully in mixing Christ with Idols, that is, offending weak consciences in their eating things sacrificed to Idols, and so partaking with heathens. So much for these: only I add, let no man think that I maintain any succession of graces in conversion: for all Christ is given at once to a believer, yet in an orderly understanding, that which hath the nature of a form first, 
Note this.  and then that which is a formal consequent thereupon.  
Thirdly, this is also reproof and that sharp, 
3. Branch. dal er with the Gospel, or attenders upon, it for a season, reproved.  to all such as although they affirm the same truth in doctrine with us yet deny it in effect, and apply not themselves wisely and humbly to this way of the Gospel. If this point be true, that none save those who are under the condition of the promise, may cast themselves upon it: Then those are very faulty that dally with the Gospel in the offer of salvation, feel no gracious preparations wrought in them thereby, no sorrows, no desires, no pains, no love, joy, care to use the means, no restless heart after faith: But wanze away their precious time, as if one should set up a candle in a dark house to do no work by, but to prate and jangle, play and be merry, and tell tales: Others also who at the first news of the Gospel, were a little joyed, and counted the feet of the Minister beautiful; but neglecting that season of grace in which the Lord offered to work in them, and contenting themselves with knowledge, or the good opinion of Preachers, or some sparkles of their own, never proceeded further to try whence they came, or whither they tended; much less can prove that these were wrought in them by the promise, or that they were truly loaden, so that nothing else could ease them but Christ: And therefore such are not willing 〈◊〉 ●ring their sorrow or desire to the touchstone, but after a long pression, when trouble comes, or their Ministers are taken from them, and so the sieve is taken out of the water; on the sudden all which they seemed to have, 
Luke 11.23. Matth. 25.29.  wanzeth away: They gathered not with Christ, and therefore scatter as fast. And in these, that sad speech is verified, To him that hath not, shall be taken away even that they seemed to have. Dally not with the precious things of God, abuse not the Gospel and your hear to please and pride yourselves: Consider well the scope and end of your traffic: It shall not be asked of you in the day of accounts, how many Sermons you have heard, or what affections you have had; but what yourselves are? Be wise therefore, & amend both these errors. First, behold such precious patterns of wisdom as God hath set before you, of such I mean as began but ignorantly, yet by their diligence have attained to much light and hope, much godly sorrow & unfeigned desire after Christ. Tread in their steps, and get you under the same condition of grace also, and let your vanities, pleasures & base hearts be renounced, with ease, and love of your lusts, which have hitherto kept you in slightness and saplessenesse, and dalliance with grace; learn to esteem matters of weight weightily. 
1. Thes. 5.15.  But as for the second, To quench that Spirit of grace which formerly hath striven with you, and stirred up motions in you to take hold of God, beware of it; if you be guilty, labour to recover that Spirit again ere it be damped, lest your hearts be given over to such a frame as will not be softened, nor wrought upon: And try the soundness of such affections, as the word hath wrought in you, that you may not decay and lose your labour, 
2 Joh. 8.  but get a full reward. And so much for this.  
Use 3 Thirdly and lastly, let this exhort all such poor souls as the Lord hath brought under the condition of the promise, 
Bless God for bringing us under the condition of his grace.  both to bless God for it, and to improve it wisely for their own encouragement to proceed on to the grace of believing. Be heartened to trust God who hath brought you thus far, that he will not forsake his work till it be finished. Many stops I told you of before in the first Doctrine upon this verse, which assault poor Christians under the condition: I will name them no more, look there and read them; let none of them come between bark and tree to defeat your faith and conversion: As once a noble man having his picture drawn fair, wrote underneath, (One thing still remains, to die well:) So say you, Hitherto Lord thou hast helped me, and brought me under a condition of mercy; now Lord give me thy perfecting grace too, the upper and nether springs, 
Judg. 1.  (as Caleb to Achsah) suffer me not now in the haven to make shipwreck, but give me thy hand, help me well over this last hill, that so I might be passed all danger; this one thing remains to set the fair Crown of faith upon the shoulders of the condition thereof, and the work is at an end. But together with thy seeking of God (for he will be sought for it, Ezek. 36. end) quicken up thy spirit to look for it, and lot upon it, that he will do it for thee. If such a one as is under the condition of the promise, may and aught to fasten upon the promise, and cast himself upon it: 
Plead hard for faith, if once we be under the condition.  argue for thyself from this ground, and plead for faith as thine own portion. The misery of the most hearers is this, That they live in a perpetual pother & uncertainty between these two rocks, Whether they are under the condition or no: or if so, then whether they can believe or no. Therefore do one thing at once: First, hold thyself close to the condition, if thou be under it, and let not the Devil, nor thy own fears pull thee from it. It is that portion which God hath allotted thee as a pledge of more. These are the Suburbs of Hope, to bring thee into the City. Perhaps thou sayest, Thou hast nothing at all wrought in thee. As for the sorrow and desire which are in thee, alas! thou makest nothing of them, but comparest thyself with them who have gotten beyond thee: But learn to say, It is mercy that I have any thing, that I breathe in the air, that I am not in hell: But much more to enjoy a desire after mercy. I tell thee thou mayst plead for it: For why? Mourners for their sin, and thirsters for God's favour, have a promise to be comforted and satisfied: they want nothing save to believe it. Oh then, see thy privilege, and make use of it!  
Do not say, The Lord may yet leave me: for I do not believe as yet, I may die ere that day: Much less, give place to thy sullenness, weariness and discontent. It is said of Manoahs' wife, that when her husband abused the condition of a promise made unto them, and said, We shall die: She replied, No husband: If the Lord had meant to have slain us, he would never have appeared unto us thus: and how should we have a son, if he slay us? So shouldst thou argue against thy fears, because the Lord doth nothing in vain, therefore he will give me faith in deed. Nay, hold fast, and close to the condition, as thou wouldst reach the promise. So did Elisha in another case, 
2 Kings 2.6.  when Elija told him, that he had asked an hard thing, to have his Spirit doubled upon him: yet, if he saw him ascending, he should have it: what did he? Did he break the condition? Did he go aside, and leave his company? No, although he were solicited strongly to it, yet he swears, As the Lord liveth, I will not leave thee till I must needs: For why? There lay a great issue upon it, the foregoing or enjoying of a double Spirit of his Master: Therefore to show how he closed with the charge at their parting, he cried, My Father, my Father, 
Verse 16.  and so obtained the Promise. So do thou; hold that thou hast, and let none pull it away; but by the trial of what thou hast already got, learn to trust God the better for that which still is wanting, and suffer none of thy staggerings to bereave thee. Eliah having tried Elisha three or four times to leave him, and not prevailing; lo at last he granted his desire. 
Matth. 15.  When that woman of Canaan had gotten a condition by the end, viz. That Christ came to save the lost sheep of Israel, whereof she (although a Dog in account) took herself to be one, and would not be beaten off by all our Saviour his buffet, at last she sped: Since there is no remedy, saith Christ, but thou wilt have thy petition granted, take it. Sure it is, the Lord will try thee of what metal thou art made, if he mean to trust thee with faith. If any thing will beat thee off, or make thee subsist and stop ere faith be wrought in thee sound: if only a condition will serve thy turn, and thou art content there to rest, 
Judg. 6.  thou art not fit for God's battle. Even as God tried the lappers of water from the soopers of it, for Gedeon: so will he try thee. Be wise therefore, and so hold the condition, as yet understanding, that the excellency thereof stands rather in her relation, then in herself: for if it could be, that faith might be severed from desire or sorrow, it were not possible for thee to be happy. But to sever them in the elect, it is not possible. And thus much may serve to have spoken of the former part of the doctrine, to wit, the condition of a promise, and the uses thereof. Now the second and chief scope of the Doctrine, and the uses thereof, remain, viz. that such an one must cast himself upon the promise for pardon and life. Of the uses hereof in order: for this is the main point. 
2 Part.   
Use 1 And first, since it is so: This point of the duty of Faith, the most spiritual grace and thing in the world: 
Terror to all carnal ones, that savour not the spiritualness of faith.  is strong terror to all those who are so far from closing and casting themselves upon a Word, that alas! they are fare from so much as conceiving, or reaching what manner of thing faith is, or what it means to cleave and cast ourselves upon the bare Word of God (without any other mixture) for salvation. Alas! they think they were as good cast away themselves altogether, as to purpose it. Tell us not (say they) of such spiritual matters as these, they are above our reach and capacity: we are plain folk, commit not such riddles to us, we forget them as fast: we love such things as we see, feel, taste, and handle: If ye will tell us a tale, or play a jig, or show us a play and fine sights, or sing sonnets in our ears, if you will bring us to merry company, or a feast, if you will show us some new fashion, or if you will help us to a good bargain, where we may put out our money to use, for eight in the hundred, or tell us of a warm match for my Son or Daughter: if you will show us how we may get the day of our adversary, or if you can tell us of some curious project for gain; or but talk with us about our corn, or crop of hops: these have some tack and savour in them: there we will be for you: Or if to drink and swagger all day and night at the pot, or Tobacco, have at you: these things taste with us, here you have us tied by the sense, and carnal wit can reach them: But alas! we know not what you mean when you speak of such high learning, as to cast ourselves upon the Word for pardon. O ye brutish creatures! 
Acts 18.14.  read Gallio's answer to the Jews in Paul's case: O ye Jews, if you brought unto me a case of right or wrong, I would hear and answer you; but as for your questions of superstition, and your sects and devotion, I will have nought to do with you, get you from the Bar. Art not thou such a Swine? Nay, I do Gallio wrong to compare thee with him: for he was not only a learned man, and good Justicer, but (as appears by story) a deep Moralist, only abhorred what he thought superstitious. But thou as a bruit beast (as jude speaks vers. 10. and 19) dost defile thyself in the things which thou shouldst know, being sensual, and not having the Spirit. We (say they) know what it means to cast ourselves upon a good Counsellor at Law in our suits or a Physician in our diseases, or our friends that are well moneyed when we are to pay our debts, nay sometimes good witches to do us a good turn in our cattles; such things as these are better bottoms to us: As for a word of God, or a promise, tush! as good offer a chip to an hungry dog, as these matters to our palate: Oh woeful Idolaters! Are you so carnally besotted with the creature, so sensual that no savour of a word can pierce you?  
As it was with those Israelites, Exod. 32. This Moses our spiritual man (say they) is gone up to God in the mount, he is too heavenly a creature for us, we love to see our God, and to kiss him, and dance before him, to feast and be merry, and so doing, we are content to thank him for our deliverance out of Egypt; even such an one art thou: Thou lovest Religion too, perhaps thou art an ace beyond them I spoke of; But thou wouldst have it stand in thine own way to be a moral civil man, to follow thy trade, to pay every man his own, to give alms to the poor, to love devotion, to keep thy Church, and live in the Town as a good neighbour: This we love, and feel some bottom in it too: But as for casting ourselves upon a bare word of God, or making that a real foundation for our souls to rest upon: God help us, we know not how to feel our feet under us; you seem to bid us hang in the air, and to subsist upon nothing. Ah woeful wretches! we bid you subsist upon no less or weaker bottom than that whereupon the world depends, even the Sea and the Earth and the Heavens, Heb. 11.2. and 1.2. and the creature whereon you dote, all were framed by this word, and by the power of it are supported: And is this so senseless to conceive of, that this word of power and faithfulness should support you? As Paul told them, 
1 Cor. 15.10.  so I much more you, (though as heathenish as they) Is this so strange unto you that the dead should arise? That by casting yourselves upon the word, you should look for salvation? Is that only ancient way of God so trodden by all both Patriarches, Prophets, Apostles and people of God from Adam, till now so uncouth and so dismal a thing unto you? Beware, lest you prove to be rank Esau's, Gargazites, and such as Peter in 2 Epist. 3. Chap. speaks of Atheists, who would believe no more than they say: Where (say they) is the promise of his coming? For all these things are as they were from the beginning! Oh woeful ones! How righteous were it with God to leave such as savour not his way, but live by sense, even to a desperate way of distrust, not to trust that they see, but to be drowned in infidelity? hath not the Lord Jesus convinced thy sensual heart by sensual arguments? If thy sense were not lefthanded, thou mightst with thy right hand bear down thy infidelity; for God hath given assurance sufficient by his Son unto thy very sense, if thou wert not brutish? Hath he not sent Majesty down from Heaven to be a worm, a servant, to work out pardon and salvation here upon earth, was he not seen, handled, and conversed with a long space? See 1 Joh. 1.1. and Heb. 2.2.3.4. were not his active services; & also his sufferings manifest to the eyes of all men? And may not promises grounded upon so real, sensible and convincing demonstrations, claim credit at thy hands? Dost thou esteem a word, a promise, so dark and fare off, when the word is come so near thee, even into thy mouth and heart to do it? Ah poor wretch! is not he able to provide thee earth by his word, who thereby hath purchased heaven for thee? Is there nothing but the creature, the creature which will down with thee? Is this the burden which hangs on so fast, and doth so much inchant thee that thou canst not cast it off freely and roundly, to cast thyself upon the promise.  

Application of the terror.  Well, take heed then lest God plague thee in that very thing wherein thou hast sinned against his promise: I mean thy distrust. I tell thee many sad spectacles there have been among us or about us of them, 
Judgements of God upon carnal and wilful unbelievers.  who have been plagued by God in their own kind; some of great estate, who yet thought they should die beggars; others distracted, and saying, that their wife was none of theirs, their houses, cattles and servants, were none of theirs, no wealth they had was their own, they had no right to it: Sometimes they have waited whiles they should be carried away quick, and never more be seen in their houses, or that the earth should cleave under them, and swallow them up, or that the King would seize upon their estates, and bereave them of all they are worth: Others have been cast into fears that they should die in such a fearful sort, 
Note well.  as never did any, and be made examples for all the Country to wonder at: Others have died of very conceit, that they were out of favour with their Prince and Country: Others are troubled with distrustful fancies, viz. That they should die suddenly, or that they should be forsaken of all help and left to shift: And others ordinarily will say, I doubt I have enemies who will accuse me of treason, and undo my children, or take their oaths against me for some mortal offence: Others who have boasted much of their skill, and what they have gotten, will say, what if I should lose mine eyes, or be taken lame in my hands or feet, or unable to get my living, or lie upon my poor husband's hand till we be not worth a groat, with a thousand such crotchets? Are not these just plagues of old unbelief? Do not men upon their death beds, cry out, It is just with God thus to handle me, for I never could trust him, nor his word, further than I saw, felt and tasted him! Oh, God hath met with you! Did he not threaten the despisers of his Law with astonishment of heart, with hanging by the eyelids, an heart of heaviness & sorrow, saying in the morning, would God it were evening, & in the evening, would it were morning! Read Deut. 29. that roll of curses; what anguish of heart, fears & perplexities the Lord threatens to send upon such as applauded themselves in their rotten peace, and the stubbornness of their unbelief? Surely we may think then, it's juster to smite them that have abused his Gospel with spiritual penalties, making a scourge of their own cords! And yet all this will not serve to drive men out of their profaneness, and dallying with the word; still they will cavil against faith, and say, Tush, these men of the Spirit would have all men like to themselves; but we cannot be so heavenly, our time is not yet come, when God will it shall be, and till then, 'tis but folly for us to struggle, we will do what lies in us, and put our helping hand to Gods, and then hope the best. Others tell the Minister, they think it is impossible for any to know themselves happy in this life; or if it be not, yet it is very difficult, or very unlikely: Oh say they, we cannot forgo such a lust, or ill custom; and this faith will bereave us of all our sweet pleasures and liberties; we shall never have done with it, if we once begin, others come by it easilyer than we, we are dull scholars: poor men must do as they may, and cannot follow this learning so hard, our business and work hinder us, and our memories are shallow, we see these believers are as little set by among men as any, a thousand of these base cavils men have. But remember that these vanities will make you forsake your mercy at last, 
Jonah 2.8.  and then he that will bring you but once word to rest upon in your horrors, should be as one of a thousand: but than it will be too late, 
Esay 27.11.  then terrible sentences will come into your thoughts, That he who made them, will not save them, and he who form them will show them no mercy: And then shall that be verified, Acts 13.40. Behold ye despisers, wonder and vanish! I work a work in your days, which if one tell you of, you will not believe; you that wilfully stopped your ears against God's word before, shall now wish you could see the truth and believe it, but if you would give a world for it, it shall be denied you. If there be any spark of sense in you, let this move you! else you shall then catch at a word of God to comfort you, but none shall be granted you: So much for this first Use.  
A second Use is Instruction, to teach us the most precious and excellent Use 2 nature and prerogative of faith. For the nature of it, 
Instruction 1. Branch. The nature of Faith is most precious. 1 Pet. 1.8.  we see this only, and no other grace is allotted the soul for this end, to fasten and take hold upon the Word and Promise: As the Word is the only thing which bears witness unto us of good, and his way to heaven, (for we see nothing, as Peter speaks, yet believe) so, the only gift to cast the soul upon this word is faith. And therefore it is the offspring of God, that grace which hath the birthright of all the rest, and is the Reuben and strength of God, such a one as if the Lord would even study how to dwell with us, and in us, 
Prov. 8.31.  (as wisdom saith in the Proverbs, She delights to inhabit with men) yea, how to make us partakers of the divine nature, and restore his Image in us, he could not do it by any other so excellent a grace, as by this of faith: Therefore Esay 57 it's called the creation of God, 
2 Pet. 1.2 3.  (I create the fruit of the lips, peace; if the daughter, peace, then much more the mother, Faith:) its that grace which only can say as job did, 
Job 23.12.  I have esteemed the words of his mouth; it counts one word or promise of God as a deed done; for faith is, when that is done which is spoken, it gives a realness and being to the word and promise: and as you see a mould presently fashions the mettle according to itself, just like it; and as the seal printing upon the soft wax leaves that impression upon it, which it bears itself: even so it is with faith, it fashions itself according to the mould of the word, and bears the same stamp upon it, which the seal of the word bare: look upon the one, and behold the other. Nay it's the instrument of the Spirit, without which it works not. As Samuel said to Ishai of David, send for him, for we can do nothing till he come: So till faith come into the soul to be the organ of the Spirit, to work in us by it, alas, the Spirit is a stranger to our souls! It's that coal from the Altar wherewith the Lord touches and inspires the soul; the soul is the life of the body, and faith is the soul and life of the soul, causing it so much to excel itself, as an Angel doth a man. Briefly, the word is a dead letter to us, if faith make it not a powerful word, a word of life in us. It's that which causeth out of the belly of the soul (even as water from a spring) to flow rivers of waters of eternal life; 
John 7.38.  even of peace through pardon and of joy unspeakable and glorious. 
1 Pet. 1.8. 2 Pet. 1.2.3.  By it as Peter saith, Most great and precious promises are given to us: so that if that hand that taketh rich gifts be a precious hand, then surely so is faith which only receives the gift of Christ, and all he hath, and hoardeth them in the soul: That Christ Eph. 3.14. may dwell in your heart by faith: That you may comprehend all love, even the length, depth, and all dimensions thereof (as flesh here is able to do) as all Saints do: saith the Apostle. No other grace is ordained to this end, save this: It was the instrument of receiving Christ into the womb of the Virgin, by which all generations should call her blessed, and so it is still the same spiritually, 
Luke 1.38. ver. 48. Prov. 31.29.  and therefore may say as Mary did, The Almighty hath magnified me above all my fellow graces. Many daughters have done well, but thou hast excelled them all.  

2. Branch. Prerogative of Faith.  And secondly, the prerogative of faith is suitable to her nature: for although many things are very precious in nature, as jewels which excel in lustre and brightness, which yet equal not the price with any real use; 
Job 28.19.  yet this precious grace is as useful also, and therefore well might Solomon say, and so job also, She is more precious than Rubies, and the Topaz of Ethiopia shall not be taken for her. And that appears by this, that she is the doer of all in all in the soul, both for light, 
In sundry respects.  direction and strength. First, for light: as the Sun is first subject of natural light in the world: So is Faith in the supernatural divine light in the soul. And is to the whole man as our Saviour speaks of the eye, if it be light, then is the whole body light, the hand, 
Matth. 6.22.  the foot, the members are all light, if the eye be clear. And as the Ephod or Urim were to the Priest, so is faith to the soul, even the oracle of it, and conceives the deep things of God, and reveals them to us, to whom before they were hidden. And if it be true (as it's most true) that we know no more in God's matters than we believe; then surely faith is the key of all true and saving knowledge in the soul. Then also she is the directress of the soul. As servants from the Master or Mistress; so do all the graces of the Spirit receive direction from the gift of faith. As in a ship each boy hath his task, some to row with oars in the boat, others to climb the shreds, to pump, to stop the leaks, some to attend the steridge, but all receive direction from the boatswain, he order them and their works: So Faith works not every thing immediately in the frame of a Christian, she hath abundance of workmen: and as the Centurion said to his, so Faith saith to hers, Do this, suffer this, conquer this, come, go, and they all obey. If a cross come; go Patience, endure it: If a blessing; come Sobriety, use it temperately, as if thou didst not use it: If any duty of mercy to soul or body to be done, Charity and Liberality must do them: If any hard task, than Wisdom, Diligence, or Selfe-deniall must step forth: and to these Faith gives their charge, and orders their work. Thirdly, she is the strength of all other graces of the Spirit. As all sinews are from the brain, all Arteries from the heart, all veins from the liver, thence they derive their original, and all that activity which they exercise in the body: So, 
1 Joh. 3.9.  all the graces of the Spirit fetch their being and support from Faith: She is the seed of God in the Soul, and she is the strength of God also. His seed, because whatsoever divineness is in the gift of patience, long-suffering, thankfulness, mercy, love, hope of salvation, it comes from the fountain of Faith. She is the Merchant Royal, & all other Chapmen have their wares from her Storehouse. Then she is the strength also of God in all graces. Whatsoever thou seest excellent in a Christians frame or graces, if thou hadst an eye to see, thou shouldst behold them all in one faith: out of whole Forge and Anvil they are all form.  
For why? Faith taking hold of God's main strength to save, carries away all his strength to obey: if God will save me, surely he deserves my love, my patience: and surely he and his love will put me forth, and uphold me in doing for him, in curbing my passions, in mortifying my Giantlike corruptions, the great sons of Anak, those Emims and Zanzummims, 
2 Cor. 5.8. Esay 26.12.  which are above all the rest in fierceness and strength. So that now mark, this Doctrine of Faith, casting the Soul upon the Word and Promise for pardon and life, argues the most excellent nature and prerogative of faith above all other. It is evident by this, whatsoever the Lord works in man, he works by the Word and the Spirit: and whatsoever these two act in the soul, they act it by faith, as their only instrument: so that Faith is the only Intelligencer to the Soul, from the Spirit and from Heaven: and that grace which is maintained as agent for God in the soul. No other gift is so. As he saith of the ship, that there are in it, many who do needful works, but the Pilot doth all in all: he doth not so sordid works as they, but he doth greater and better: for he sits at the stern, and guides the course of the Ship into the Haven: the other are but subordinate, but she is principal: so I may say of Faith and other graces, all of them confer to the well-being of a Christian; but faith to the being. The Ship boys stop leaks, and row with Oars, but they do not the great work of guiding the Ship by Card and Compass, till she come at land: So all that which any grace of the Spirit doth, that faith doth: But faith doth somewhat which they do not, nor can do: Nay, faith is feign to cover all the defects of other graces, to save them harmless, and to bear their chin above water from sinking. As we see that the Shield is not only armour to fence the body, 
Ephes. 6.16.  but also to fence off blows and affronts from all the armour itself, so that the dint come not at the head-piece, or corslet, or the rest. Only faith brings the Lord Jesus into the soul, to do all her works in her, and for her; and when all is done, to pardon the wants, and to cleanse away the spots thereof, by clothing her with that robe, under which God seethe no deformity to impute or punish it. To conclude, I say (brethren) that I press this purposely, that as I have spoken much of those things (in this Book) which tend to faith: so, I would persuade you to think no pains too great to bestow in the getting thereof; because this grace being once gotten, to cast the soul upon the Word and Promise; yea, God himself in Christ. By this mean, she hath all, because she encloseth him who is all in all: in whom are hidden all the treasures of wisdom, who is the fullness of God, in whom we are complete. And so much may serve for this use.  
Use 2 Another use of instruction may be to give us some further light into the substance of this grace of faith, 
Of Instruction. Faith hath two parts. 1. Self denial.  by showing you of what ingredients the receipt is made, or of what parcels it consists. And they are two: The former, denial of ourselves: The latter, resigning up of the soul to God's Word. For, to cast the soul upon the promise, implies both these. Selfe-deniall than first, is one parcel of this grace: For why? It is impossible that the soul should cast itself upon a Word, till she have cast off all weights and clogs, which might hold bacl and withdraw her from this free and full giving up herself too God. 
Simile.  I make this plain by a similitude: A Clergy man hath a Benefice, which by his error is fallen into the lapse: if he will still plead a true right by his preaching of his Sermons, or serving Cure, he loseth his living, or if his stomach be too great to confess the lapse. But if he will acknowledge his lapse, and have his friend ready in the Court to beg it of the King, to whom it is fallen, he may possibly save the lapse, and recover his living with a better title then at first. So here, Grace is fallen into the lapse, by adam's and thy sin: by this the right of it is forfeit into the hand of the King of heaven: if thou wilt now confess the forfeit, and renounce thy crazy title, if thou wilt resign it up into the King's hand, going to thy friend the Lord Jesus to beg it for thee again, thou mayst have it better confirmed then ever. Else, 
Simile.  if thou plead thine own righteousness, thou losest Gods. Another Simile: As it is in the marriage union, A woman cannot wholly resign up herself to a man, except she wholly be free from all her own cavils and exceptions which might hinder her resolution. If either her mind stand to live a virgin (as distasting the married estate in general:) or if she like it, but yet refuse, except she may have her own ends, reserve stroke in her own hand, to dispose of that she hath, or have such and such liberties, to go and do as her listeth: or if she feel the yoke of subjection heavy to her, and will be eased of it: or if she dislike the person or qualities of the party, or his abilities, or breed & parentage, or trade & calling: any of these are sufficient to hold her spirit off, and to use her freedom, & live single: Even so here: Till Self and selfe-ends be all borne down by the stream of grace and the promise, there is no possibility for the soul to yield up herself, and resign her liberty. That which they speak in Joh. 8.33. We are Abraham's children, & were never bound unto any, is the voice of every base heart: which though it lie in the deepest slavery, yet thinks her self free: because that chain is sweet by custom, and becomes even as dear as life itself: And to be broken off from it, is more bitter than death. Oh! every one thinks thus, 
Rom. 7.9.  Now I am alive to my will and lusts: If once my neck be under the collar of Christ, I must stoop; farewell then all my liberty. But till the soul be brought to see that in the promise which will equal such carnal liberties, and recompense them with an hundred fold in a better kind, she will never be persuaded to deny herself. She sees herself warm in her nest, feels no want, loves her ease, and therefore will not out of her tract.  
And hence it is, Psal. 45. 
To be brought to an utter strait, and a forlorn condition, is one ingredient of faith.  that Solomon tells Pharaoh's daughter (in the name of the Church) that if she will forget herself, her Idols, and heathenish heart, her father's house and contents, her private wealth and honour, that she may wholly be his, and according to his heart, in her prising him for himself, and for his mere love, above all other delights: if she will be subject to him, and deny her own name and will, than she should be a wife for him, and he would delight in her love, not else: So, that resigning up herself wholly to be at his dispose, was one main piece of the marriage. Even so is it here, That soul which will enter league with God, and cast herself upon him for pardon and life, must wholly cease to be her own, and come under both the name and authority of another, or else she equivocates and lies to the holy Ghost, worse than Ananias did. First, that averse heart in general to the match, must be taken off; that contrariety and distaste of conversion and Christianity, must be abandoned▪ Rebellion against the way of God must be abhorred: then all quarrels against God, the conditions of a regenerate person, the difficulties, the crosses annexed to it, must be devoured. All the soul's mixtures, both in the way of believing, and obedience afterward, must be pared away. All her own duties, performances, labours, zeal, devotion, religion, morality, all her affections bred in her from her own ends, must be forfeit: She must be content that Grace honour herself with the only stroke in the work of conversion: if she bear not all the sway, she will bear none at all. Now if any of these stick in her stomach, if she be willing to have the fat and sweet, but she will have none of the sour: she is still within her own bounds, and cannot freely resign up herself to the promise: for Self and the Word are directly contrary. No soul will cast herself upon a bare word of God, but that which hath first renounced all that might really give her content without it. And therefore (to finish) such a soul puts herself out of her own dispose, and submits herself to be at the dispose of God, to do with her as he pleases, according to that which in his word he hath revealed himself to be willing to do. She desires that she might be more willing to have God glorified in his own way, and honoured in his mercy, then to enjoy pardon and heaven in her own way. And although it be not the case of every weak soul to come thus fare, because that which draws the soul first to seek God, is her own pinch of guilt and curse, and her desire of forgiveness & peace: yet her entire desire is, to cast herself so fare upon the bare word of God, that if that can fail, she is willing to perish: and as she grows in light and strength, she is glad to be informed what the scope and purpose of any truth of God is; and being so, she desires to stoop to it most humbly and entirely, that (whatsoever become of her own) yet Gods will may be done in her and by her. And this may serve briefly to show what the first part of faith imports, that is, Selfe-deniall. I have oft spoken of it before. Thus much here may serve.  

2 Part. Resignation. Resigning up of the soul to God, is a second ingredient of faith.  The second thing in faith is, Resignation of herself to God. This is, when God is fully and wholly that unto the soul, which before Self was, or any thing in the world wherein her content stood. Consider (good brethren) I speak of a weighty thing, and not for discourse sake: Perhaps you may think I go to deep, and indeed so I do, for a carnal fleet heart; howbeit no truth of God must be concealed to please our baseness: therefore to cast and resign up the soul to God, is neither more nor less than to lot upon the Lord in the promise, to become that unto the Soul, which before Self and the world was in the uttermost of her profits and pleasures, lusts and vanities, which gave her that satisfaction which she desired. Oh (good friends) that neither I nor you might utter and hear that in a few sentences, which perhaps all our life hath scarcely reached unto: For, I tell you plainly, such a speech as this, might well set us both upon scanning how the case stands with us. We all know what our own ends, what the world, 
1 Joh. 2.16. Matth. 18.9.  the pleasures of it, the lust of the heart, the lust of the eye, and the pride of life, have been unto us: Surely, as our eye and right hand. 
When as God is to the Soul that which formerly Self and sin were, it is a sign of resignation to God.  Tell me now: Are any of us so cast upon the word of God and those qualities of a promise before named, faithfulness, constancy, lovingness, freedom, and the rest, that we can venture all our welfare thereon? That God will so alsufficiently supply us, that both all our former unlawful liberties and contents, shall be as mere loss and dung to us, and we shall think ourselves never the worse? Again, that all meet and lawful contents shall be ministered unto us, and that by a promise? Lastly, that if ought be denied us, which may seem desirable, we shall therefore not think it meet, because God gives it not (for else his love could beteame it) and if we must want it, yet even therein we shall abound; because we have his promise, that it shall be an hundred for one; Yea, and that we shall esteem the presence of God, his favour, peace of heart in foregoing a blessing, or patience in bearing a cross, greater gain (by fare) then to have had our wills in kind? Truly (brethren) to have God that unto us which before other things were, is not less than I have spoken: and yet so is God to that poor soul which hath cast herself upon him for pardon and life: for he who will not fail in the greatest, will not fail in the smaller. Mark then, Faith in casting herself upon the promise, is an hard grace, but yet wise: she will lose nothing in the Hundred, but she will get in the Shire: and she is warranted so to do by the Lord, who will have her know, if she will be ruled by him, and trust his word, she shall be no loser, but an infinite gainer; yea, and know it also, to her great content, though now and then mixed with some doubtings and weakness.  
And by this mean the soul waxes confident upon God in the promise, and by degrees grows to see this truth as well in other promises, as in the main: of which I shall after say somewhat. I say, faith grows by experience to an holy complacence in God by his promise, to be all one with him, acquainted with his truth and bounty, to venture herself and all her happiness thereon, and so to have such an affiance, and trust in God, as not easily to be unsettled by each delusion, or conceit of Satan, or world, or herself: But still in all her seeming straits and difficulties to rely upon the promise, and to pick out the true meaning thereof, even the length and depth of it; and seeing God cannot lie, therefore to wait for resolution in all doubtful cases, rather than rashly to question the promise, and to repent her of her choice. This holy obediential affiance and trust upon God by a promise, is that happiness of a Christian soul, and that true rest of heart which she should pitch herself upon, as that portion which she counts best, an fallen into a goodly ground. It is a good illusion which Saloman or Batsheba hath, Prov. 31.11. of the good wife, That the heart of an husband rests in her, he is so linked in love and affection to her, so experienced in her fidelity, chastity, helpfulness and gracefulness, that his heart rests upon her, and trusts to her: Be the business never so weighty, be he never so fare distant from her, let never such conceits and suspicions come in his mind, all are washed off, the trust which he hath in her quits his mind, and he rests upon her without casting any scruples. May it be so between sinful couples, who may be and are in many things unfaithful, and shall not the Lord much more be trusted? Yes doubtless: A true believing soul goes not to work by guess, casts not with herself, what if God should fail her? What if she should be defeated? But because the promise hath secured her of God's unchangeable truth, she takes it, 
Simil.  and (as with a knife) cuts in two all such cords of withdrawing fears, and throws herself upon it; as the anchor is cast upon the bottom under water, when once the Pilot hath by his plummet sounded it, and there it sticks, and holds the ship from tossing too and fro with wind and waves; even so doth the soul which hath known the Lord, and taken sure marks of him, knit and fasten itself upon him, and stands not to descant off and on, this way and that, but drowns itself once for all in the sea of his Attributes, no more to be distempered by any of her objections. That time which others spend in ask, Shall I? Shall I? I could be content, but may I safely do it, and shall I be welcome? With the like stuff she spends in doing as she is bidden, 
1 Sam. 15. Esay 26.3.  and hazarding all upon the faithfulness of him, who is the everlasting strength of Israel, and cannot lie. Oh thou wouldst cast thyself upon the truth of a man, whom thou hast found to keep touch in his promises, and wouldst blush if such an one should cast thee in teeth that thou didst distrust his promise, having never taken him tardy in any thing. Should a sinful man so engage thine heart, and so ingratiate himself with thee; and shall not the Lord much more deserve it of thee? 
Gen. 8 9  If ever thou wilt have thy weary wings at rest, fly to this Ark and settle there: Buy and sell upon the promise, set down thy staff there, for this is the way to engage the Lord to thyself; thou honour'st him above all honouring by thy faith, and he will for it requite thee, and trust thee for ever, and bind himself not to leave thee, because he knows thou makest full reckoning of his help; thou hast cast off all other props of thine own that he might be instead of them all unto thee. Such a one shall not need to fear that it shall be disappointed. So much for this Use.  
Use 4 I come in the next place to a brief Use of Admonition to all that would cast themselves upon the promise, 
Admonition. Let's of faith to be seriously shunned.  To take heed of such lets as might hinder this their holy resolution. Somewhat I said about such lets in the first Doctrine upon this verse: Some of more special mark in this kind I have reserved to this place, which I will sum up in few words.  
First, rest not in making many complaints touching thy backward and averse heart from casting thyself upon the word: I do not bid thee cease complaining, for the Church hath none to moan her, save him to whom she complains. jeremy Cap. 3. brings in juda complaining, but withal she returns to God and faith, Thou art the Lord our God, and Ephraim complains. Jer. 31.33. but withal she is converted, and the Lord calls her his first borne, so Esay 63. The Church in Babel sadly mourns for the hiding of God's face, but she is restless till 64.1. 
Esay 34. Ester 2.5.  the Lord make the mountains melt and flow down that he may help her. So do thou, and prosper. Mourn like Hezechia, like a Crane or Dove, but join his faith to it, and say, He hath said it, and will do it. Mourn like Ester, so thou do as Ester, go into the King, and touch the Sceptre, saying, I will cast myself upon the promise, if I persh there, so be it. But else as for many complaints to men who are like thyself, for fashion, fruitlessely, and there rest, without cleaving to the answer of thy complaints, & taking counsel; I say by't them in, and keep them to the Lord and thyself in secret; for they may puff thee up with pride and false opinion of thyself, defile thee and harden thee, and hurt others.  
Secondly, beware of sloth and dalliance with the Lord, but when the Lord comes near thee, do not make thyself sure before thou hast it, and so neglect the pursuit and accomplishment of it, follow him close at the heels, and suffer him not to put thee off, but let him see thou art minded to buy and not to cheapen: all commodities have their peculiar season to get them in, and so hath faith; discern this season of the Son of man, thou canst not make it earlier or later than God makes it, only mark his day and hour, and make sure of it then. If the Lord see thee to be a peddling chapman, either he will deny it thee wholly, or cause thine ease to vex every vein in thy heart ere thou have it.  
Thirdly, take heed of filling thine heart and thoughts with earthly things; the cares for earth will eat in so dangerously, and win upon thee as the sea tides gull down the banks: They will eat up cares of heaven, as they say Eagles feathers will consume other feathers being mixed with them. Be sure if thou lay in for faith, come with an heart empty of other thoughts: if thou wouldst cast thyself upon a promise, throw not thyself upon the world, and the contents of it. I speak not of the corrupt world, but of the most lawful liberties; they are apt to steal away thy spirit easiliest under that colour: mark thyself if ever the promise were more favourless to thy taste, then when the world is sweetest: Be ashamed to plunge thyself into the creature, when thou pretendest a desire to cast thyself upon the word for pardon and life.  
Fourthly, and above all, let no bitter root defile thine heart, 
Heb. 12.15.  and spring up to choke thy resolution this way. It will over drop all thy purposes and mar them. Pride, prejudice, lust, covetousness, privy looseness which the heart will not be beaten from, any other naughtiness will so appall and defile the pure gift of faith that it will not come near where such haunt: Take heed of suffering any lust to get head and overflow knowledge; let not an hollow heart not throughly searched, but presumed to be better than it is, and returning again after long violent suppression, enter in to destroy all thy fair hopes; for as sweet as it is in thy mouth, it will prove gall to thee at last, as Esau's profaneness did, but too late.  
Lastly, beware of curiosity and self-willedness in God's way: But humbly trade with him in it, be content with the conditions of his market, both for time and take: Be not offended at any affronts which befall thee, but submit to his will from whom thou lookest for thy cure. If Naaman had done thus, he had cast himself upon Jordan without all this ado: But because thou wilt frame an Idea to thyself how thou wouldst proceed, and canst abide no prolong, no cross of thy course, because thou art not always alike in thy affections, but sometime under hatches, sometimes in the top sails, thou art impatient, and comest short of thy desires. Submit to him who tries all that is in thine heart, that at last by thy oft defeats, thou mayest know, 
Deut. 8.2. Rom. 9.16.  It is not in the willer nor runner, but in him who showeth mercy, at whose courtesy its meet thou stand with all submission, till he have subdued thee to himself, and made thee (with Naaman) glad to obey and wash in the Jordan of the Promise. Thus much of these: like to which are many more, but by these judge of the rest, and cast off all, if thou wouldst cast thyself upon the promise.  
Fifthly, this is Exhortation to all who are under the Condition, Use 5 first, to obey the command of God, 
Exhortation.  and to cast themselves fully upon the promise, trying what the issue will be. Do as God bids thee. Branch. 1 Consult not with flesh. Do as Paul, go into Arabia the the desert, 
To obey the command of faith, and to consent to the promise.  go not to Jerusalem to dispute the case, when God hath declared his mind to be, that thou resign up thy soul to his word. Go not from Gods Nineveh to thine own Tarsus, to thy cost and sorrow. As those kine of the Philistims went strait on to Bethshemesh though lowing after their calves, in token they were more acted by God then by nature, so do thou, not turning either to the right hand or the left. There is no danger in this; as we say leave is light. Neither is there any other thing in the promise than seems: There is neither hook nor crook in Gods pure intents. Be thou to him as he to thee. Come in, cast thyself upon the word, be eased, be reconciled to God: Faith is then bred when that is done, which is said; faith is the best Disciple, and most dutiful handmaid that ever was better than those servants of the Centurion, 
Gal. 1.17. Jona 1.3. 1 Sam. 6.12. Matth. 8.  which did as they were bidden, came and went at command Cast the crown of all thy rebellion at the feet of God. Popish Emperors weary of the world, and of all the victories, pomp and state of it, have laid down their Crown at an Idols shrine, and turned votaries. Do thou as a man weary of all thy former delights, cast them all at God's feet, and thyself upon his promise. But thou wilt ask me, How shall I thus throw myself upon it? 
To cast the soul upon the promise, wha● it is.  I answer do these three things: First, take the due estimate of the promise, and that is done by minding, pondering, familiarising with it. By minding it, I mean a marking of it, an heeding of it as a thing of no ordinary excellency: Count it as thou wouldst the chair of Estate which thou bowest unto, as representing the King's person. So doth the promise, it's the chamber of presence, in which God discovers himself, the royal Chair which carries State in it; when thou beholdest it, behold in it the Majesty of God, 
Esay 26.10.  which no hypocrite can see in it: It's hidden from his eye: but to a believer, set by God in the cleft of the rock, 
Exod. 34.6.  thence to see the glory of God, his graciousness, and to hear all his good proclaimed: to such an one the promise is of a most eminent excellency, 
Deut. 32. end  full of all the fullness of God. 'Slight it not therefore, but set thy mark upon it. Secondly, ponder it, as Mary did; weigh well the contents of it, the blessed consequences of believing: Take to consideration the worth of the pearl, 
Luke. 1.29.  and treasure hid in the field, as that wise Merchant did, Matth. 12.44. It's as the applying of Ebed melecs rags under jeremies' armholes, 
Jer. 38.11.  that he might be drawn out with ease. Meditation is an heavenly trading of the soul in her thoughts and affections with God's matters till the soul clapse with them. 
Psal. 119.  Thirdly, make the promise familiar by this means. Draw thine heart to it, make it thy familiar friend and counsellor to pass all thy matters for thee, and in all thy doubts, consult with it, and let that give sentence: And having received it, esteem the words of the mouth of it as job did, 
Job 23.12.  above thy appointed food; pour all into the bosom of it, as thou wouldst pour out the symptoms of thy disease into the bosom of thy Physician, or a child all her griefs, losses, and sorrows into the lap of a tender mother. Thou shalt far better by a promise, than they shall do at their hands. This is the first direction.  
Secondly, be under the authority and evidence of a promise, and be convinced by it that it's thine; that all before said of the strength, wisdom & other properties of a promise, do belong to thee as really, and are put into it by God, that thou mightst have thy part in them. See clearly as in a mirror, that God intends all to thyself, and as in the Covenant more generally, so in the Seals more particularly. As Laban seeing how strangely things went, 
Gen. 24 50.  said, We can say neither more nor less, but God's finger is here, it must be a match. This is the work of the Spirit of the promise always assisting it, and telling the soul under the Condition Doubtless, thou art the party whom God means to save: 
Ester 6.6.  As Haman said, whom should the King mean save me? So shalt thou say, (but much more warrantably) If God had not indeed meant me well, he would never have so convinced me, and set me on ground, that I should have nothing to gainsay. The Judge on the bench saw not the thief steal, but by the sworn evidences of witnesses he is so convinced in himself, that he reads sentence without question; by this means the soul brings out God's cloak, staff and signet as his pledges left in her hand to assure her of his good meaning toward her. 
Gen. 38.25.   
Thirdly, clasp unto, and with the promise cleave unto it, to be rid of all thy annoyances at once. Once convinced of the promise, and ever fastened to it. And this cleaving to it is that work which immediately causeth the consent, and obedience of the soul unto it, to cast itself upon the promise, open it thus: The soul in the act of believing, is solicited by Satan and unbelief, to give over, and return to folly: But the promise pressing in▪ persuades her to believe and renounce her old distempers: The soul in this demur consults with herself thus, If I go backward, I perish irrecoverably: If I go forward, I see difficulty, yet hope. What then shall I do? Surely I cannot be worse than I am: I must die however in not believing; but in believing, I may live: Therefore I will cast myself upon the promise and live. A man will do thus naturally, though he have no promise: Thus did those 9 lepers, 2 King. 3. only upon an hazard, they cast themselves upon the army of the Aramites: Why? Because they were sure to die in the City. So the poor soul giving herself for dead, puts her life in her hand, and saith, worse than dead I cannot be; better I may be by a promise: Nay, if God be true, I shall be; and therefore I will venture my soul, and jeopard all upon God's faithfulness, if I perish, I perish in the arms of a promise, not in Satan's claws, and by my unbelief. In this strife of the soul, the Spirit doth lay in such strong weights of persuasion against the dissuasives of corruption, that the soul finally is overruled, and so consents and obeys to cast herself upon the sure bottom of a promise for pardon and life.  
By these directions thou mayst help thyself in this weighty work; but because the heart is dull upon the spur, 
Motives to Faith.  let me add a few motives to quicken thee. Let one be this, Remember first, that this will be the issue of God's enquiry at his coming to judgement. Secondly, that by this resigning up the soul to God, the greatest honour is done to him which by a mortal creature can be. Thirdly, that all such in the day of the Lord shall be most glorious. Fourthly, that the greatest wrath and vengeance shall light upon the heads of unbelievers. Fifthly, that this being the rarest grace of all others in the world, is therefore worth our chiefest endeavour. Of these and the like I purpose (God willing) to treat of the next Lecture. Now for the present (having exceeded our ordinary bounds) we will desist here. Let us pray.   

THE EIGHTEENTH LECTURE continued upon the 14. VERSE.  VERSE XIV. 
Then he went down and washed himself seven times in Iorden, and his flesh came again as the flesh of a little child, and he was clean.  
AT the end of the last Exercise (Brethren) I began to finish the first and main Branch of Exhortation, raised from this act of Faith, to cast the soul upon the promise. To the which end, I added to the directions for the duty, certain motives: time giving leave only to name such as came to mind, I have referred the brief touching of them in several, to this occasion.  
Motive. 1 Let the first (if you will) be this: That this selfe-resigning grace, above all other, 
Faith g●ves most glory to God.  giveth most glory to God: therefore it is worth the ensuing while we have time. I think none will deny, but that which ascribes most to God, and least to man, is the most worthy grace to lay in for. But such is this: It is wholly for God, concurres with him in this point of his honour above all. All our obedience to the Moral Law, at once considered, glorifies not God so much as this: no, although we could perform it exactly, as we cannot. Partly, because this grace apprehends the perfection of God's righteousness, which no holiness or righteousness can reach to. Faith (though weak) yet apprehends the perfection of God, and thereby conforms us to be like him. Now that's a great honour to God, to resemble his perfection, and to be perfectly righteous, which only faith in this life apprehends. Partly also, for that faith only acknowledges God in all those Attributes of his, whereby he sets forth himself in the saving of his elect. God aimed at more glory in Redemption, then in Creation: And Adam did not so much honour God in his integrity, as a believer doth in the act of his faith: For Adam honoured Goodness, but not Justice nor Mercy, which the Lord meant especially to set forth in Christ. Read Read Rom. 3.25.26. Oh! you may easily conceive, how acceptable this work of faith is to God, by a resemblance: For take an ambitious man, who stands more upon his honour then gain: Who doth most please such a man? He that sends him gifts? No, he seeks to have all men bound to him, rather than to be obliged to any. That man is for his tooth, who in great meetings trumpets out his praise, tells of his breed, learning, bounty, and generousness: And if any lessen his praise by comparison with others, will challenge him into the field, and spend blood in the defence of it. Oh! how dear is such an one, to a man who stands upon it? Even such a man is he who dare cast himself upon a promise: for he equals God (in a sort) in his ends: let God propound to himself in what he will be honoured; and faith instantly concurres and faith, True Lord, it is meet, be famous in thy justice, satisfying itself upon Christ: be honoured in the wisdom of thy eternal purpose, and thy revealing it in time: receive glory from thy poor creature, for that gracious mercy of thine, that love, that power, and all that unsearchable riches of thine past our finding out: Oh! be glorified in all, at the hands of him who yet cannot reach it. 
Rom. 11. ult. 1 Tim. 1.1.19  To the King immortal, invisible, and only wise God, be all dominion and praise Faith then enlarging itself to all such qualities as God seeks to be great in, doth exceedingly honour him, and therefore is a grace so much the more to be sought! All seek the face of the Prince, 
Prov. 26.29.  because greatness delights in it. David having but a conceit of the contrary in Mephibosheth, was implacable. Get this grace then, that so thou mayst set up the Lord, and make him glorious in thine own heart, 
2 Sam. 19.29  and in the hearts of all others, as near as thou canst.  
Secondly, let this move thee; When Christ shall come to judge, Motive. 2 the issue of his enquiry will be, Whether faith or no faith? 
Christ's last inquiry will be for faith. 1 Cor. 3.13.14 Matth. 25.  I deny not, but he will also examine and try every man's work by fire, and purge the good works of his from all dross which cleaves to them. It is clear by that in Matth. 25. that he will take account of all the Talents that he hath lent out: But this shall be the main issue of all, how the main Talon of the Gospel hath been improved: that is, whether it have been believed or no? It is plain by Luk. 18.9. Think you (saith Christ) that when the Son of Man shall come to judge the world, he shall find faith upon the earth? That then shall be his inquisition. And no doubt, that shall be then in as great request, as now it is in little. Then a world (if we had it) for a drop of this oil; but the market is over. Well, let us then make it the great issue of our inquiry (if we be wise) while it is called to day: If we lay one issue, 
Heb. 3.15.  and God lay another, what a woeful loss of the day shall we sustain? Who shall recompense our loss? God asks for faith, and we bring him in our many Sermons hearing, or prayers making, our duties doing, or Lord, Lord, have we not done great things in thy Name? Then shall he answer, Depart from me. 
Matth. 7.22.  Will not this be our hell ere we come at it? But Faith will pass for currant in that day. Therefore use all diligence to make that sure now: It will be in vain then to say: Alas! I was not ware of this issue; if I had, I would not have been to seek.  
Thirdly, God having found out who these are, will set them forth in that day, to be wondered at before Men and Angels. This is that Motive. 3 which Paul speaks, 2 Thess. 1.10. when he shall come to be glorified in his Saints, 
God will be admired in all and only such as believe.  and to be admired in all them that believe in that day; because our testimony was believed. What is it to be admired in all that believe? Surely then, God shall make fully known the infinite riches of his mercy which he hath discovered, in saving his believing ones, when a world of others shall be rejected. How few behold God admirable in the conversion of any? Men have other objects of admiration now to occupy their affections; as, who is the eminent rich man in the Country, who get the King's favour, or be the greatest for their preferment: These men do admire. But as for that grace which hath chosen some to be believers, leaving thousands of great note and parts, alas! it is slighted as a fancy, and controlled as a falsity: Nay, who are so scorned as such? But in that day, those great rich ones, and gallants, shall be despised; and then shall the Lord be admired in believers. Here they lie by as wonderments. But there they shall reflect a glory upon God, who hath bestowed such favour upon them, as to give them faith. Oh! happy than those who have kissed the Son, Psal. 2. ult. It seems that believers shall then be Masterpieces, when as the Lord himself shall be glorious in them for his love to them. How shall they then be glorious in the sight of the world? 
Numb. 10.17.  If Moses and Aaron were so glorified in the sight of Israel, by reason of the government and Priesthood which God put upon them, and that when as Kora and his fellows had sought to disgrace them, how great shall the honour of believers be then, when it shall be some addition to Gods own glory, that he hath made them such? Can God be admired in the choice gifts of Bezaleel and Aholiab, 
Exod. 36.1.  but they must needs be glorious who enjoy them? Oh! than it will be the chiefest honour to be a believer, then shall it not repent them of any pains they have taken, that they have set to their seal that God is true: Then shall they shine as the stars who have converted others, 
Dan. 12.3.  and have been converted themselves: Then shall it appear who are God's offspring borne of God, 
1 Pet. 1.  having his seed in them, Kings and Priests to God, His Jewels, his peculiar ones, and Favourites. Do ye not see how a Prince is admired, who wears a Jewel of peerless price upon his hat, or in his ring? Shall a Jewel grace a man, and shall not they be glorious from whom God receives a kind of grace? Tell me, whether it were better for us to be these persons, or (with the multitude of wicked ones) to be dazzled with their beauty in that day, and to gnaw and by't their tongues for very anguish, that they had not the grace to believe the word in season?  

4. Motive. God shall come in vengeance against unbelievers.  Fourthly, then shall the Lord come in triple vengeance against all that know not God, nor obeyed his Gospel: who put away the Promise from them in a scorn, and made a mock at his threats, who said to God, Depart from us. Where is now that tongue of yours, which said, 2 Pet. 3. Where is the promise of his coming? Come, let us see this day of the Lord. It shall be a black day to you, and you shall wish it as fare off then, as near before. For than shall the Lord set the true colours upon every sin, and the most terrible upon this. No Thief, no Harlot shall look so grisly, so ghastly as an unbeliever. Hell shall be heat thrice hotter than Nebuchadnezars furnace for all such: There the Son of God walked; but here they suffer, 
Amos 5.18.  who have trod under foot the blood of the Covenant, and counted it an unholy thing, and unworthy of them. The Gospel is hid to none, 
Heb. 10.29.  but such as perish. This is that condemnation Joh. 3.19. They are condemned already, and the wrath of God abides upon them in right, but there it shall cease, and take full possession. They have despised the remedy, and cast the potion of their recovery against the walls. They shall not resist the quashing force of this rock falling upon them, 
Luke 20.17.  and grinding them to powder. This sin opposes God in all that, in which he sought honour to himself: and therefore how terrible will he be in revenging himself? How fearful will it be to see men condemned even by him who yet is the Judge of God's Chancery? God hath no quarrel with men, like to the quarrel of his Covenant, Levit. 26.25. When they go contrary to God in this kind, he will go contrary to them, and avenge them: when he avoucheth them to be his redeemed one's in the blood of the Covenant, 
Deut 26.17.  and himself to be their God all-sufficient, and that freely, being enemies and traitors; and they shall disavow him, and tell him to his face, that he is a liar, 
1 John 5 10.  meaning nothing less, and his Ministers to bear false witness of him: when he bids them lay down their weapons and come in, 
1 Cor. 15.15.  and he will pardon their rebellions: yet they wilfully persist in bearing Arms against him, what possible way can there be of reconciliation? When tender mercies are rejected, what is to looked for, but jealousy burning to hell? Shall a second blood of God be shed for such as have despised the former? If they who despise Moses Law, 
Heb. 2.2.3.  are put to death under two or three witnesses, how shall they escape who despise so great salvation?  
Fifthly, that is to be highly esteemed and ensued, 
5. Motive. Faith is a rare Jewel. 2 Thess. 3.2.  which is so rare a commodity, and to be found in so few hands, a flower that grows in so few Gardens. But Faith is such an one, 2 Thess. 3.2. Faith is not of all: nay, the portion of very few. Every one seeks to engross rich wares, that they may raise the market at their pleasures, for their own gain. But the Royal Merchant of this Pearl, beyond price, may well go alone: for there be few who will go to the price of his Pearl. Oh! if the paucity of Believers, or rarity of Faith, or scantness either of such as preach it, or hearken after it, might persuade, this reason might strongly (as a Loadstone) draw us to believe. Such as remain not profane, yet rest themselves in a form of godliness, keep under the line, and subsist in a dangerous degree to faithward, but dare not resign up themselves to the promise. When it should come to this point, they make sure of some fair retreat or other for themselves: And when this fruit should come to the birth, there is no strength to bring forth; and so they fail of the grace of God, and die in that state. All that is in request with men, is, how they may get to heaven with most ease, 
Esay 37.3.  and rid their hands of this trouble of selfe-deniall, and selfe-resigning to God: They will not put themselves out of their own power, nor clearly discharge themselves of all weights which hang on and press down in this kind, and therefore justly may that be men's ruin, which they prefer before mercy, that is, vanity, pleasure, sloth, and ease. Let us then be of those few that believe, and not of the world of unbelievers.  

6. Motive. No riddance of our distempers till we believe.  Lastly, let this prevail, that until thou believest, and drownest thy distempers in the promise, thou shalt never be rid of them: Thy staggerings, fears and disquietness of thoughts, thine hard heart, thine impatience, thy old corruptions; yea, Satan with seven worse spirits, will return, and enthrall thee more desperately than ever before. Thou canst have no security from them otherwise, but a truce only, which will end in worse war. All thy hear, prayers, hopes, duties will be forfeit and perish. 
Matth. 12.  And were not this lamentable? Especially for such as have been so fair for faith, sweat for it (as 2 Joh. 8.) to lose their reward, for adding a little more soundness of heart, to their former knowledge and affections? Is it not a sad sight to see one to make shipwreck in the haven? Who would not pity himself for such folly? Who would lay eggs in the sand to be trodden by beasts, 
Job. 39.14.  except a fool bereft of understanding? Satan will not give thee over, but sift thee throughly: If there be no faith in thee, there is no difference between thee and others. Consider (good friends) what the Scripture speaks, If ye will not believe, you shall not be established, Esay 7.9. Nothing but this Anchor will settle the ship; nothing but Faith will overcome the world, either within us, or without us. The heart being unpurified, will bewray itself: only to faith is granted to wear the crown of victory, 
1 Joh. 5.5.  for this is that victory, even our faith. Oh! who would be always unsettled, and lie open to all mischief, who might prevent it? 
Zach. 12.10. Conclusion of the exhortation.  But I conclude this Use, with the former Directions and Motives. Pray to God (for the Spirit of grace and supplication go together) that his spirit may persuade thy soul to both these, to deny thyself, and to resign up thyself to the promise? Say thus, Lord, thy works are all perfect, where thou beginst thou finishest. It is beyond flesh to retain this grace: I have run, I have laboured; but except thou give me the hand to help me over this steep hill, I shall fall back again to my old distempers, & the end will be worse than the beginning. 
1 Sam. 14.13.  Oh therefore let me go up the hill of faith, as jonathan did up the hill against the Philistines; give me a sign as thou gavest him, and then all lets and oppositions shall fall before me: all high things which set up themselves; yea, the worst, that is, the contrariety of heart to this thy way of believing, shall be cast down: and then shall I submit nakedly to this obedience of faith. The Lord grant it to us all for his Names sake. This for the first and main Use of Exhortation be spoken.  
Branch. 2 A second Branch of Exhortation is, to all such as through mercy, have cast themselves upon the promise already for pardon and life, and that is, that they still practise the same grace in the course of their life, in all their straits, crosses, duties, dangers and difficulties, in all their temptations, losses, wrongs and pursuits at the hands of the unthankful or unreasonable. And in a word, whether for things concerning this or a better life, that they cast themselves upon the promises for salvation, sustaining and full redeeming them from them all. Know this (brethren) that as much ado as faith costs us for pardon, 
Plead the promise for sanctification as well as pardon Matth. 4.1.  yet we have not done there. It is as great a grace to preserve the soul, as it was to beget it at first: enemies will not give us over as soon as we are converted to God, but rather assault us more forcibly, as Christ himself was by Satan, after his baptism and unction to be Mediator. Now then, what help have we against all affronts, save to cast our souls upon him for relief and redress, whom we have already adventured upon for pardon and life? What is our Charter save that of our Saviour, Be of good courage, I have overcome the world: 
Joh. 16.33. & 14.1. Esay 26.3.  Let not your hearts be troubled, you believe in the Father, believe also in me? Cast yourselves upon Jehova, for he is eternal strength. Here on the one side steps in fear, and saith, I shall never overcome such a corruption, and lust, of earthliness, or pride, or self-love, or revenge, or uncharitableness: or, I shall not grow in grace as others do, but always stand at a stay: or, I feel no thriving by the means, still after fasting, Sacraments, the old deadness of heart abides, and I walk (as the horse in the mill) in one dead frame of heart and life. Well, deny thyself first, and then resign up thyself unto the promise. Dost thou willingly yield thyself to any base corruption? Or dost thou wilfully slight the means, or defile thy conscience? Then look to thyself, and lin not, till thy pardon and peace be renewed. But otherwise look not at thy distrust or unworthiness, but humble thy soul for thine unbelief, and recover by the promise: Say thus, Lord, when I was weak, and without strength, I cast myself upon thy word for pardon of sin, and release of curse: how much more may I do it for supply of wants? Plead the promise now as thou wert wont to cleave to it at first.  
When Bathsheba was afraid her son Solomon should be defeated of the Kingdom, 
1 King. 1.15.22.26.  she and Nathan plotted together to concur with one Argument, and came to David, saying: Did not my Lord the King say, that Solomon should reign? How then is it, that Adonija sits on the throne? What did David? He rouzes up his dying body, and swears, As the Lord lives, look what I have said, shall be accordingly done. Thus by pleading they sped: Plead thou the promise which once God gave thee, and so shalt thou also: Lord, Didst not thou say, Sin shall not reign? Thine shall grow? Thou wilt finish thy work, and they shall hold out to the end? And now, lo the Devil persuades me it shall be otherwise? But, O Lord, had I first clavae to sense and feeling, I had never believed: Therefore now teach me to cast myself upon thy Word still, and look off from appearances. Although I feel no great growth, yet because thou hast said I shall, and I do not wilfully oppose it, therefore I believe I do. In like manner steps in the malice of Satan's instruments, and they threaten my ruin, and make me think I shall one day perish by them. But I ask my soul, Dost thou not side and sort with them by an ill conscience, forsaking thine integrity? Then cast thyself upon the promise, Psal. 73. end. Call thyself a fool, a beast, for distrusting God: Roll thy ways upon him, and say, Was not I always with thee? Didst thou not promise to guide me by counsel, till glory? whom have I in heaven or earth like thee? When jehoshaphat in 2 Chron. 20.5. was beset with three armies, what did he? Cleave to sense, and so despair? No, he pleads a promise, an old one, made to Solomon at the dedication of the Temple, Didst thou not say, when enemies should besiege us, and we look up to thy throne, thou wouldst look down? Lo, here is an object for thee, Mount Seir, and Moab, and others. What did God? Instantly answered, and scattered them all. Alas (brethren) our faith forgets her plea, and is weary of her work. God sets enemies about our ears to file off the rust of faith that she may still honour him against fears, and carnal reason: We say we have cast anchor upon God's bottom for pardon, but how shall it appear? If we say so, who shall gainsay us in a secret thing? But show it then in our course that secret grace may discover itself in straits and trials, that we may know all that is in our own hearts, either how weak they are that we may strengthen them, or how strong, that we may be thankful.  
But when sorrows and fears beset thee on every side, sickness, debt, losses of husband, wife, good ministry, when bad times, examples of debauchedness, malicious foes, treacherous friends; when all these or any would make us think our faith was but a fancy, and we cast ourselves upon a promise in vain: Then look about thee, here, and never till now is the trial whether thou hast cast thyself upon God or no; upon his wisdom to reach thee a way of escape, upon his power, his truth, love and constancy, that he can and will free thee: Is this faith to pretend casting thyself upon God, once for all, and when trials come, 
Joh. 11.27.39.  to warp, and to say with Martha, Now he stinketh? To fling up and down and say, How shall I bear this loss? Endure such affront? Get out of this poverty? Avoid this enemy? Cease all other tricks, and learn one better than all: As the Cat once being challenged by the Fox in point of wit, when the Dogs came upon them, the Fox with all his wit, was torn in pieces, the Cat had but one way but it was worth all, she got up an high tree and secured herself. Read Ezra 8.22. He would not dishonour God, but fell to the work of fasting and believing, and so prevailed. Give not thy right in one promise for a world: It's a fountain better than all dry pits: A wise man will not sell his possibility of a great inheritance for a trifle: assure thyself, there is a promise in the word belonging to every duty, and every part of a Christians course, which who so can believe, shall go through it, whether doing or suffering, with sweet ease, in respect of him who goeth to work of his own head. He that casts himself upon the word, cuts off many troubles which others meet with; because his heart being well apaid in God's love, is not easily unsettled; and as for such as must pinch, yet there he is upheld, knowing they come from God in love, are no greater than mercy sees meet, are such as Christ himself is a party in, and affords to his members, his own courage, meekness, power, and victory to sustain them in, and in his due time will give a redemption from to all who wait for it in well doing, and faint not. Plead therefore the promise, and trust God in all.  
The third Branch of Exhortation concerns those who have cast Branch. 3 themselves upon the promise, both for pardon, 
Persevering in believing procures assurance.  & also for all other support here: To such I say, give not God over here neither, but still press him for assurance, & fullness of persuasion touching both. The faithful improvement of the promise in respect of the truth of the promiser, is often requited by the Lord with such a gracious strength and full fail of the Spirit of the promise, as makes God and the soul to grow into close communion, and holy familiarity, and carries the soul above her doubts, fears and complaints; because the Spirit of God witnesseth unto our spirits, both that we are his, and he ours: Nothing shall separate us from his love, nor it from us: All things pertaining to life and godliness, shall be ministered. This is that which Paul speaks of, Ephes. 1.13. By which Spirit after you had believed, you were sealed; and by it the Lord makes the soul so interessed in him, that as he knows who are his, 1 Tim. 3.1. So they who are his, know themselves so, reflecting this assurance to their own consciences, so that they walk as enlarged one's, because perfect love expels fear. I will not say, that their joy doth always equal their peace: But their peace equals their assurance. Hence it is, that commonly such find hard duties easy, crosses welcome, fears vanished, 
Lesser light in Faith may go with greater assurance.  God present in ordinary, so that their falls are few, and their peace is constant according to that knowledge which they have. Which I add, because I doubt not but many an upright Christian may in some cases exceed him in some acts of closeness and obedience, both in doing and suffering, who yet goes beyond him in assurance; the reason is plain, because assurance followeth not always upon the greatness of light, but the constant living by faith in that light which a man hath; so that for lack of light greater faith may come short of that measure of obedience which lesser faith may have. To return, let none be wanting to himself in seeking the greatest degree, but beware of resting upon this, that his faith is unfeigned, and the faith of the Elect, and so never seek further. This is the general disease of most Christians at this day, wherein I am persuaded few attain that degree which formerly in times of smaller light (but more tenderness, conscience, watchfulness and sincerity, with diligence) they attained unto: Oh, thou shalt one day find the fruit hereof, 
Note this.  when that broad door of entrance into the Kingdom shall not be granted thee! If any ask by what marks the Spirit of sealing is discerned: I answer: First, by more than ordinary selfe-deniall, humility, 
Marks of assurance. Luke 5.8.  spiritualness: The nearer the soul comes to God, the more it abhors itself. Secondly, such an one hath much enured herself to weigh the promise; as that scholar soon grows to be above his rules, who hath got most exactness in his rules. Thirdly, he is ordinarily free from doubts. Rom. 8. ult. I am persuaded that neither life, nor death, etc. Fourthly, death is welcome to him, as it was to Simeon, Lord let thy servant departed in peace, because mine eyes have seen thy salvation. Fifthly, such an one is above carnal respects or own ends, for he knows his requital is not daunted with trouble, hard duties, losses for God's cause, for he understands his hundred fold. And so I might add more, which the examples of David and Paul in Scripture will afford. One more I add, If God visit them with any spiritual desertion (as he may in extraordinary) yet the experience of former mercy, at the lowest point, keeps them so, that the grace of God shall ever be sufficient, and therefore they shall be content for the time of their eclipse, to be under infirmity, seeing hereby God is most glorified, 
Luke 22.42.  and their grace approved. Thus it was with our head Christ himself, and with Paul, 2 Cor. 12.9. So much for this third and last Branch, and so for the whole use of exhortation.  
Use 6 Lastly, this is use of Comfort and Encouragement to all Gods weak, 
Consolation. Weak believers must not quail and give over.  though sound and faithful ones, who (though in much poverty and infirmity of spirit) have desired to cast themselves upon the promise, when yet their light is divine, and their settling and comfort but small. Say thine own heart oft misgives thee, saying, I have long heard, and received the Sacraments, with other helps, but I cannot put on the Lord Jesus, I cannot in particular fasten upon each part of his Mediation and Merit, as King, Priest and Prophet: I am afraid to die: I doubt, if hard times should come, I should be the first should stagger, and deny Christ: I am troubled oft about my evidences: when I have any, I keep them not long, mine example is dark, my peace small, myself very silly to conceive, remember, affect goodness, all go before me; and a thousand such. Well: But yet this thou hast, that when all is done, 
Joh. 19.7.  yet thou art not willing to give over the Lord: there is a secret thing which upholds thee, thou knowest not as yet what God is doing for thee; but thou shalt know: Thou sayest, Whither should I go Lord, 
Joh. 6.68.  if I forsake thee? Thou hast the words of eternal life. This again thou hast, when thou canst not swim, yet thou liest upon the bladders of the promise, waiting for more skill. If thou sink as thou art coming, yet thou hast an hand to put out, and a tongue to say, Lord Jesus catch me. 
Matth. 14.30.  Thou canst not answer every doubt by a word, but thou plungest thyself upon it, to answer for thee, and canst send Devil, World, and Unbelief, to Christ in thy stead. Be comforted, all is well. When Peter, Acts 12. was bidden to put on his Cloak and Sandals, and follow the Angel, though he saw not why, or wherefore, being asleep, yet this he did, he obeyed, and did as he was bidden; and when he was past all Bars and Gates, he saw the truth of all. So dost thou obey, although yet thou seest not why. But in time thou shalt. And therefore do not mutter, seasons of more light, strength and comfort, are in the Lords dispose, not thine. If thou be neither lazy nor rebellious, it is God, and not thou, who holds thee at this stay. Be as God will have thee: Behold the salvation of God, it shall be thy strength to sit still. Perhaps there is more within than appears as yet. Rather wonder that thou hast any thing, that thou livest, or mayst look up to heaven, than thy strength is no greater. And this know, the Lord tries thee with little, to see if that will make thee thankful, that he may give thee more. Still clasp upon the Promise; remember salomon's speech, 
Prov. 30.26.  The Coney is a weak Nation; but they make their holes in the rock, and so become strong, because wise in weakness. The Ivy is a weak plant, but it hath teeth and strings to fasten hard upon a brick wall, and so grows above the Oak. A weak child hath all the parts of a strong man, although not the strength of any. In a word, apply that to thyself which the Lord speaks Esay 50.10. He that hath no light, but is in darkness, yet fears God, and obeys his voice; let him trust in the name of the Lord, and stay himself upon his God. Better a little light then thy own sparkles. As for the world's disdain it is common to thee and the strongest. And so much for the whole Doctrine, which as it was my chief scope in this Treatise, so I pray God above all (and yet withal) the rest to bless unto us both.  
Having finished naaman's obedience itself, 
The second general of the verse, v●z The extent of Naaman's obedience.  now we proceed to the rule, or (if you will) to the extent of it: For the Text precisely addeth, That he did obey according to the word of the man of God. Before we have heard how crossly he carried himself toward this message, and the Holy Ghost hath at large shamed him for it: But now the Lord having got the victory over his stout and rebellious spirit, lo, how he also rejoiceth to describe it, and to present unto us what a strange change is wrought in him. For why? Now he submits himself to the rule of the word, at which he had so cavilled, and to the uttermost thereof, he went down and obeyed, according to all the circumstances of the word of the Prophet. 
In two things.  Two things there were in the Prophets saying: First, a solemn charge in and under the authority of God, this charge he yields unto: 
1. Extent of the command.  For he goeth down to Jorden, washeth himself, and that seven times, omitting nothing at all of the charge, neither for matter, nor manner. Secondly, there was a promise, 
2. Extent of the promise.  and that was a persuasion to obey from the assured effect that would come thereof. This promise he consents unto, acknowledges it, & good reason to be in it, and takes it as no humane, but a mere divine cure, and so concurres (as I have said) with it, and that to the uttermost intention and meaning of it. From these two branches arise two points, the first whereof we will now propound, open and make use of ere we come to the other. The former point than is this, God's commands are sad things, not to be shuffled, or dispensed with, but to be obeyed, according to the true tenor, intent and contents thereof. Perhaps some may think, 
The grounding of the former of these.  that I am more curious than I need to be in fastening a point of such weight upon words (in show) not bearing it well up: For why? They will take this phrase of the Holy Ghost to be but a compliment of speech, Quest. meaning and containing no more than a bare narration of a thing as it was done, without further scope, and besides, the charge having in it no morality (being only an occasional charge for the time present, concerning Naaman only, and reaching to none else;) they may allege that it instructs not us of any moral obedience which is of a perpetual nature: To whom I would make the fuller answer, because I shall treat somewhat Answ. 1 fully of the Doctrine: and first I will grant that perhaps in the Scripture many Texts may be found, in which the sadness and closeness of obeying commands might be more strongly grounded; but that is not the question now; only this it is whether the express relation of the Holy Ghost touching the punctualnesse of his obedience be not ground sufficient of the Doctrine; especially the Text seeming to mention it with delight, and to record how fare the Lord brought down Naaman's heart from the extremity of slighting all, to such an extent of obeying to the uttermost.  
Answer. 2 Secondly, I would have it well noted, That merely occasional and temporary commands (when the Lord thinks good to give them in charge) bind as sadly and fully, 
Occasional commands bind as much as moral and perpetual, for the present.  for the present, and for them whom they concern, as any moral and perpetual ones do: I add, that they are as dangerous and sad in the transgression to such, as they are made unto, whether the parties be faithful or unfaithful. For example: It was but a mere positive, and (as fare as I can learn) a temporary charge, Exod. 12.22. to sprinkle the Doore-posts of the Israelites houses with the blood of the Lamb which was to be the Passeover (I confess the Sacrament was for continuance, but the sprinkling was but for the present) Howbeit, had the charge been broken, how sad the effect had been, 
Numb. 20.8.  all know. Moses his striking the Rock, was the obedience only to an occasional command, in respect of the act done at that time; but the neglect of the due manner of doing of it (though through infirmity only) cost him the loss of that type of entering into God's Rest, that is the promised Land. And lest any (perhaps) might except against this instance, take others of mere occasional nature: That of the young Prophet charged to go and denounce against Bethel, 
2 Kings 13.3.4.  and not to eat or drink in the place, was a thing in itself neither good nor bad: yet God having positively set it down for a rule to curb him, we see the transgression of it cost him his life, whatsoever colour he might pretend from the old Prophet's reasons or person to induce him to it. So might I say of all other. It was but an occasional thing that the Lord charged Saul, 1 Sam. 13. to stay for Samuel, and not to adventure to pray, and offer sacrifice himself, before the battle. 
1 Sam. 15.2.3.  It was but occasional that he was charged to destroy all Amalek, branch and rush, man and beast: yet, what his dispensing and paltering with God in both, cost him, we all know. Briefly, I say of all such incident and occasioned commands, whether for the temporarinesse of them, or for the indifferency of the things urged: they are as sad things for the necessity, and penalties, for doing or for not doing, as the moral. Ceremonies in their nature had nothing in them to force obedience; 
Numb. 15.32.  howbeit, he that transgressed one of them, as in gathering of sticks upon the Sabbath, offering a beast with any blemish in it, staying up the Ark contrary to the charge, 
2 Sam. 6.7.  or the like, we see had fearful punishments annexed, as to be stoned, to be stricken dead, to be cut off from his people. And why? Because (during God's pleasure) they were in as great force, and bound the conscience as much as the moral, whereof they were but as shells, and whereto they only served as fences and fortifications. So that still the Doctrine holds firm, That God's commands are sad things, 
Doctrine. God's Commands are sad things.  not to be dispensed with at our pleasure, or by our distinctions: But indispensable, unappealable, unavoidable: and therefore to be obeyed according to the intent, and the extent, length and breadth thereof. For the prosecution of which point, first, I will prove it by Scripture, secondly, I will reason it, thirdly, show both what the intent of a command is, 
Proofs of it.  and what the extent is, and so come to Use. For Proofs, we may remember what phrases the Lord uses to make good this truth: 
Deut 12.8.  He tells us he will not have us to do that which seems good in our own eyes, but obey his voice. He bids the people to obey the Prophet which he should give them, (the Lord Jesus the word of the eternal Father) and hear his voice, for (he saith) he will not pardon your transgressions, 
Deut. 18.18. Deut. 30.15.  if you run after your own devices. Again, he tells us, That the obeying of his commands is life or death, I set before thee this day life or death; 
Deut. 11.26.  a sad point. And the Epistle to the Hebrews tells us, 
Heb. 2.3.  That the breaker of Moses Law under two or three witnesses escaped not. How oft have we this phrase continued in Deutronomy, 
Deut. ubique  they did according to the word of the Lord by the hand of Moses; in every thing done still, the rule and the extent of obeying are added, 
Num. 9  According to the command of the Lord they pitched and removed; they attended the pillar of fire by night, and of cloud by day: And again, Do all according to the pattern shown thee in the Mount. Add not to this Law, nor detract from it, but do all that is written, turning neither to the right hand nor left; to this purpose is that phrase, Walk narrowly; 
Eph. 5.15.16.  a word taken from them that work by line & rule, as if the workman cut or saw his timber or boards besides his chalk, or mark, we know he spoils his work, but if he hue or saw it even & narrowly, carrying a steady eye from going out or in, he makes good work of it: So the word of commands must be closely clavae unto, without warping or swerving. Thence it is that we are so oft called to a due beholding of the person commanding us: 
Heb. 4.13.  He (saith the Apostle) whom we have to deal withal, beholds all things as open and naked; noting that in commands we have not to deal with a man like ourselves, whose edicts we can pick holes in, and pick quarrels against, but a sad and solemn Majesty, who will not be dallied withal; 
Heb. 12. ult.  For our God is a consuming fire: and so also wear oft pinched with the authority and power of the word, The word of God is piercing, and sharp as a two edged sword, dividing between the joints and the marrow, 
Heb. 4.12.  and discerning the thoughts and intents of the heart.  
Men of place dare avow any thing which they command to their inferiors, by the place which they are in: Smite him (saith Absalon to his servanrs concerning Ammon) for lo, have not I commanded you; 
2 Sam. 13.28.  how much more shall the Lord bear himself upon his royal Authority, and sovereign Power in the things which he commands? As we read often in Scripture that he urgeth men to obey by this argument, Have not I commanded thee? So we see again that Moses having uttered the song to the children of Israel, concludes thus, 
Deut. 32.46.  Set your hearts unto all the words which I testify among you this day, which you shall command your children to observe: and why? Mark, For this is not a vain thing unto you, because it is you life, and hereby you shall prolong your days in the land which you go to possess: When he tells them, it is not a vain thing, he means the greater by the less, that is, It is a sad and weighty thing, as much as your souls and salvation come to; make not therefore vain matters of my commands, nor strange things of the great things of my Law. When Samuel encounters Saul in those two eminent Chapters, the 13. and 15. vers. 13. and 14. touching his fulfilling the charges which God had enjoined him; mark, how he opposes still the commands of God to saul's slightness, sweeping down his cobwebs with the bosom of God's commands: Hath the Lord more pleasure in oxen then in hearing his voice? Thou hast done foolishly, thou hast not obeyed the commands which the Lord thy God commanded thee. So much for Proofs.  
Reason 1 For Reasons of this point, they are many. First, the manner wherein the commands were given by God, argued of what nature they were: 
Their first making was solemn.  all that terror and awfulness which he cast upon the camp, arraigning six hundred thousand men, besides women & children, at his tribunal, and not admitting them to come within the lists set at the foot of the mount, besides those fearful earthquakes, thunders, lightnings, darkness and smoke which scared the beholders, and made Moses himself to quake, and rottenness to enter into the bones of men, shown sufficiently that God's commands were no nose of wax to be turned which way we list, nor trifles to be dallied with, but steadfast, weighty and solemn things, to be observed with sad and serious care of heart, with great closeness and narrowness: And surely if the Lord Jesus in his commands, was so full of authority when he was at such distance, and so fare off; how much more authority is he of in those commands of his published in the Gospel, I mean the command of Faith, and those moral commands of the Law which himself hath distinctly established, and interpreted, (as we see it was his scope in those Sermons upon the Mount) pressing that he came not to break, 
Matth. 5.17.  but to strengthen them? If a Prince's Laws made only by lawfully deputed Officers were so great, what are they which in person, and with his own mouth he hath uttered? And how great is the disobedience of them that resist? 
Heb. 2.3.4.  So much for the first.  
Reason 2 Secondly, the commands of God borrow their weight from his own nature whence they proceed. The will of God is the Idea of them, 
They borrow their sadness from the nature of the Commander.  and they do but argue and witness what that is. Now we know the will of God is most sovereign, powerful, indispencible, whether we speak of it as his nature and being, or as the effect thereof, in that transcendent and secret way and purpose thereof, whereby he hath determined of the ends & states of all men: Now then are not those expressions of his will in his commands, answerable thereto? And are they not as closely to be observed, as the other to be deeply adored? Yes surely, Men will bow to the chair of Estate when the King is out of it for near resemblance: How much more shall we fall under the authority of commands, wherein the Lord is so present, as that he can never be separated? And whereunto he hath annexed such sad penalties as no mortal creature can either avoid, or undergo? So much for the second.  
Reason 3 Thirdly, this appears by due proportion. It is for the honour and Majesty of God, to tie the conscience and inner man of his creature, with as strong ties, and to as narrow obedience, as any mortal Prince can tie the outward man to closeness and punctualnesse of duty. 
The proportion of the laws of earthly Princes, doth prove it.  But we see Princes count it their chief honour to plant themselves in their subjects hearts, in the uttermost and deepest awe of sovereignty. Although they be never so distant from their subjects, yet they look that the influence of their Royal pleasure shall go through their whole Kingdom: That none should be so daring and presumptuous, as once to mute or quetch, if they once proclaim their will. That must stand for a Law: if any man inquire or dispute their prerogative, they esteem them Traitors, so sacred and inviolable they look, that their Persons and Edicts should be, that they will have them indisputable and unimpeached. See it in Saul: 
1 Sam. 14.24.  when it pleased him to enact a Law for the time of battle, that no man should touch a bit, or taste a drop of meat or drink, till the Philistines were overthrown; how did that Proclamation of his force the wills of his subjects to obey when as yet they were strongly provoked to break it? Can an Edict of such rigour (scarce just) so prevail, and that in secret, and shall not the Lords most righteous will much more? Is it for the King's honour to press the subject, not only for civil homage, but for conscience sake to obey him; and is it not much more for the glory of our King invisible and immortal? Yes sure, it makes much for his renown, that all his people do, without all questioning and difficulty, freely and nakedly close with his commands, for that sovereignty and authority sake, which himself hath conveyed into them: Else we should make the Lord a weak King.  
Fourthly, we must know, that the Lord hath marvellous rewards Reason 4 for obeyers of his commands, 
God hath great rewards for obeyers. Psal. 19.10.11. 1 Sam. 22.7.  and therefore well may he require at our hands, excellent obedience: his pay is not common, ordinary, slight and general, but close and bountiful. In obeying his Commands, there is great reward. Saul looked that his servants should be very close and faithful to him (in a sinful case) because of his rewards. Can the son of Ishai give you Olives and Vineyards? If a Master allow a special servant double wages, he looks that his service should be very close, and his eye in every corner for his Master's advantage. So here: None give such wages as he, therefore no work should be done like his, no commands ought to be so punctual as his. If a Master should make his servant his child, and give him his lands, he gives him no more than he may lose; nay, than he must forgo. Princes allow some subjects rewards reaching to the half of their Kingdom. But the Lord makes every servant of his, a free borne child, and gives him a never fading inheritance of glory; yea, a whole, an eternal kingdom for the least obedience they perform, even for a Cup of cold water; yea, for every command they obey. 
Matth. 10.42.  And shall not they then be punctual, close and serious in their obeying?  
Fifthly, whatsoever is in God, is eminently so: not only in respect Reason 5 of influence and causing, but of perfection and integrity. 
Whatsoever is in God, is eminent. Psal. 19  Now Gods will is himself, and his Commands (as I have said) are the engraven form thereof. Therefore they must be eminently such as they are. Are they righteous, close, sound, pure? Then must they also be eminently so, exceeding pure, righteous, sovereign and solemn. Nothing in God is common or vulgar: therefore nothing of God, or coming from such eminency, 
Psal. 19  can be otherwise. And, if the commands of God (which are as the Seal) are such, then ought the stamp in the conscience, spirit and practice of men, be such, which ought to be as the wax to the seal.  
Reason 6 Sixthly, if the Lord had not Law and Sovereignty sufficient in his own hands to rule his subjects and creatures, 
Else God his subjects might rule him, not he them.  than might they give him law, not he them. What a poor and titular King were he, who must stand to the good will of his people, as being more strong and subsisting in themselves, than himself? What a King would he be, who either for lack of power, or because he hath resigned up his power, cannot match them who are under his command? How poor was it with David, 
2 Sam. 3.39.  when his own son and his subjects; yea, joab and Abishai were too strong for him? A true King must be furnished with power, policy, and influence of authority sufficient, to curb, over-match, and subdue his subjects: how much more than the Lord? Doubtless, were not his laws full of majesty and authority, they could not match and equal the corruption of their hearts, whom they ought to govern. For example: The heart of man is very stout, lofty and rebellious: If then the Word and Law of God were not full of strength, able to make it quake and tremble; yea, to cast down and break the rocks and hills, 
Nahum. 1.3.  and to make Carmell and Lebanon to shake, 
Dan. 5.6.  how should he control it? Even Belshazzars knees smote together at his hand-writing. The heart of man is base and slavish; Slaves watch their season and opportunity, when their Master's eyes is off, & his back turned, to play their parts. If then this law of his were not (like the soul in the body) wholly in all, and wholly in every part, beholding the creature always, in each corner, and at every turn, how would hypocrites make bold with him? But now his whip is before them, and his sword hangs over them perpetually: His Sergeant and Keeper is never from their heels: their own conscience and his Spirit (as Elisha's with Gehazi) going out with them, & coming in; whither shall they go from his presence, but he will overtake them? If they go up to Heaven, 
Psal. 139.8.  or down to Hell, or to the utmost parts of the Earth, his eye follows them, and they are still naked before him. Therefore there is no playing their rex more in one place, or one time, than another. 
Jer. 17.9.  So again, The heart of man is deep and deceitful, who can know it? If then the Lord were not more searching, narrow and politic, than all the cunning of hypocrites, and if his commands were not able to hunt them out of all their nooks and corners (as Samuel did Saul, 
1 Sam. 15. 1 King. 14.  and as Abija did jeroboam wife) how should he keep his state and dignity over it? Must he not needs be overreached by it? But now the candle of the Lord searcheth all the bowels of the belly: 
Prov. 20.27.  all those secret wind and turn of a close and false heart, are open to him, and to his word, commands and terrors (even as Benhadad's plots to Elisha.) And so may I say of all the rest. 
2 King. 6.12.  The word of God is fully able to match and control whatsoever is in the corrupt heart of man, and in that respect is a law meet and fit torule and control it. And therefore how meek, calm, how open, plain, how loyal, faithful should that obedience be, which the soul should perform unto his commands! So much for this.  
Seventhly, the Lord hath power to repeal Laws, as well as to make Reason 7 them: his will maketh that to be Law at one time, 
God hath power to repeat the saddest law, therefore to make it. Deut. 22.6.  which at another is none: he can reconcile contraries by his will: he that at one time forbids to kill the Dam upon the Eggs, at another time commands to kill the women and their sucklings at their breasts, or in travel, or big with child, and yet both lawful: He that forbids the spoiling of so much as the scraps that fall from our Tables, or are left after meals, at another, commands the remainder of the Passeover next morning, 
1 Sam. 15.3.  to be burnt with fire: 
Exod. 12.36.  He that forbids to steal a pin or a point from another, commands to rob men of their best jewels, gold and silver. So that from his mouth we must receive Law: his will is Law, either forbidding or enjoining. Therefore it must needs be, that it is sovereign and not to be controlled by any, or all the creatures. The Lord commands policy to be used by a Captain in war; yet if he will have men play the fools, and fight with Lamps and Rammes-hornes, 
Judg. 20.29. Josh. 6.8.  it is better than policy: yea, he will have Saul to wait for Samuel, 
1 Sam. 13.13.  although his Soldiers go from him, and his enemies are ready to surprise him. When the Lord commands, it is a sin to suffer an Ox to perish, or a sheep to miscarry in a ditch, or the like: And again, 
Luke 14.5. 1 Sam. 15.3.  when he pleaseth all the fat Oxen and Cattles of a Kingdom must be slain downerights, and be made dung for the earth: yea, their owners also must be destroyed. So much for reasons.  
Now I come to the second general; viz. to answer those two questions, Quest. 1 What I mean by the Intention and Extension of Commands. By Intention I understand the simplicity, uprightness, 
Answer. Intention & Extension of Commands what.  and integrity which Gods commands require of his people. By extension I mean the largeness and elbowroom, the breadth and reach of them. Both these make much to set forth their authority: For the former, God's object at which he aims in commanding, which he binds by his charges, and arraings at his Bar, for breaking them, is the conscience of a man: he sets up his Rules in the secretest part of man, called in Scripture, the Spirit or inner man, of the most retired thoughts and affections. To this Closet no law of man can pierce, save God: he is the Lord of the bodies, but the souls are Gods peculiar: He requires indeed outward kissing the Son, and bowing the knee; 
Jer. 31.31. Rom. 14.11.  but he moreover urges the due of the heart: There he will have his laws written, even in the heart; and thence he will have obedience to flow. So Paul, 
Prov. 26. Rom. 7.22.25.  I delight in the Law of God in my inner man: And, whom I serve in my spirit. 
Heb. 4.6.  The intents of the heart are pierced by this word and Lawgiver: he judgeth the uprightness, tenderness, narrowness, closeness of our obedience by the heart root: If it be planted there, even in the bent and stream thereof: all is well, not else. Read Matth. 5.28. You have heard say of old, Thou shalt not commit adultery: But I say, He that lusteth after a woman, hath committed that sin in his heart. So that the Lord looks at a pure principle, manner and scope of the heart, as well as the kerbing of the outward man or members. Princes are mounted upon Thrones of Ivory or Gold: But the Lord only exalts himself in the spirit and conscience; there he sits as Sovereign, and causes it to become his own Recorder, witness, and Judge, against the person himself, so that the greatest self-love in the world cannot bribe the conscience to side with the sinner against him who is the Lord of conscience, and can condemn both the one & the other. 
1 John 3.20. Matth. 10.28.  Fear not him who can kill the body only, but him who can cast body and soul into hell fire, I say unto you, fear him. So then the Sovereignty of the commands of God, stands much in the intents of God, and that meaning of his to rule the spirits of his subjects; and in all their obedience, either negative or affirmative, either in doing or suffering, to cast a secret chain upon the conscience, to obey cheerfully, equally, uprightly, wisely, constantly: For instance, in the worship of a Sabbath, the abhorring of oppression, the suffering for the cause and truth of God; the Lord looks not at the external act, but the intent of the soul, and the pure carriage of the heart towards himself, as with what delight it keeps a Sabbath, how cordially it preserves the spirit chaste and clean, for what ends it suffers the cross, whether for Gods or it own. Thus much for the former.  

Quest. 2. What is meant by the extent of a command.  The latter is, what is meant by the extent of a command? I answer, The full reach of the command. As for instance. First, the unlimitedness of the command. The Lord makes not some Laws for great ones, and some for small ones; as if the great fly might get through the cobweb, but the little ones must be taken; but his nets as they are small enough to catch the small fish, so they are strong enough to hold Whales and the mightest. They reach to all sorts without limit, rich and poor, noble and simple, high and low, one and another. Secondly, their extent stands in their influence to all: The Prince's law reaches to all his Subjects, as well as to his Chamber of London, but yet the lawgiver reacheth no further than his presence, in absence, and behind his back his Laws are slighted. But this Lawgiver is omnipresent, and assists his Laws with immediate influence, causing them to convince in secret, as well as in public, and is able to execute his own Laws to the uttermost, so that for lack of strength, and reach of arm, no sinner can go unpunished. Thirdly, this breadth reaches in the affirmative command to the negative, and in the negative to the affirmative, as directly as if they had both been expressed: In the narrow Laws of men, the sense and scope of the Law must be limited to the words of the Statute▪ which (as the common speech is) have no meaning in them beyond the terms thereof: But the power of God's commands stands in their insinuations, and imply somewhat by necessity which they express not. Fourthly, their extent stands in the coherence thereof, to wit, that whatsoever main good or evil the Lord commands or forbids, by the same power, he forbids or commands whatsoever concerns that command, the means tending thereto, the occasions leading, all circumstances attending whatsoever possibly the soul of man can apprehend, directly or indirectly to make for that Law, or to thwart or cross that Law. Fifthly, it reaches to the quantity and measure of the duty, urging not only sin to be shunned in the greatest degree, but also in the smallest, and so, duty to be done, not only in the main pieces, but in the pettiest, all proceeding from the same goodness and justice. Sixthly, it reaches to the measure of the principle of obeying, urging it to obey, not coldly, deadly, slackly formally, but to put forth the uttermost affection, strength, wisdom, will, courage, zeal, reach and largeness, fruitfulness and extension of the inward and outward man to concur with the meaning of the Commander, which the Holy Ghost calls all well-pleasing, Col. 1.7. Seventhly, it reacheth to an universality of time, place, occasions, not to be limited, straitened and circumscribed at our narrow will and pleasure; but ties us always, yesterday, to day and ever to one obedience, 
Heb. 13.8.  not to vary with the time, with the multitude, by occasion of dangers, fears, losses, enmity, power of man; not to be cast off in private, in secret; but to be enlarged according to itself, generally, to all circumstances. This is a field of matter, but I have already elsewhere walked in it in some sort, as the reader hereof may perceive by that I have written in my practical Catechism, part. 3. in the article of the directive rule of our obedience, the Law of God, where I treat fully of the point. So much for this second.  
To these two questions, a third may be added, Object. and answered ere we go any further: and that is, that it may seem harsh to press this point under the Gospel, since that the liberty thereof takes off this strictness, and limits commands from the old extent of them, to the ease of the Gospel. To the which I answer, That the Gospel is so fare from that looseness, that rather it establishes, Answ. extends and corroborates them then otherwise. A great part of our Saviour's Sermon upon the Mount is spent in confuting this conceit, 
Matth. 5.6.7.  not only of Pharisaical, but of Antinomian abuse and dissoluteness. Paul also tells us, Ro. 2. ult. that faith settles the Law stronger upon her bottom then ever. So that he is as well accursed now as ever, who shall add or detract, Rev. 22. True it is, that the terror, rigour and the impossiblenesse of the Law is removed by our Lord Jesus; 
The Law how far it's strengthened or weakened by the Gospel. 1 Tim. 1.5.6.  but look what is taken off in that kind, is supplied in another; for the spiritualness and purity of obeying is enlarged now, rather than diminished; only it is true, that even in this enlargement the Lord Jesus hath made his yoke most sweet and easy to them who out of faith, love and a good conscience seek the end of the commandment, as Paul speaks; of which more shall be occasioned to speak after, (if God will) in the use of Exhortation. It's enough here to say, That as the Lord Jesus hath removed that burdensomeness, tyranny and irksome rigour of Laws, which was intolerable; so he hath put another yoke upon the soul instead thereof, which although love make sweet, yet justice will not abate, nor cut off: Love made jacobs' labour welcome, but still the frost was tedious, and the heat wearisome, 
Gen. 29.20.  and the conditions hard enough to flesh and blood. So much for this, and for the ground of the point.  
Now in the third place, I come to the use of the Doctrine. And Use 1 first let it be Instruction and Caveat to all superiors and men in dignity and authority, as to acknowledge a wide difference between their sovereignty of commands in respect of Gods, 
Instruction with Caveat. 1. Branch.  so to look to it (as they will answer it to God) that they usurp not God's prerogative over such their inferiors, as by providence are under them. To execute God's authority over their subjects and inferiors is lawful for them, to be Officers and Viceroys, or Vicegerents under and for him, acknowledging that all kingdom and power of theirs is under a greater, and earth is still under heaven, this is meet. But to usurp a power unlimited over the consciences of men, or to equal their sovereignty with Gods, 
God's commands exceed mens in point of unlimitedness & Sovereignty.  is unjust. For why? God's commands admit no inquiry, deliberation, shifts or excuses; but require a free, resolute, unlimited, unquestioned subjection. So do not man's. A Master cannot force the conscience of his servant to what he pleaseth, as if all the blame should lie upon his neck, if the servant offend God in pleasing man: No, for although the Master shall pay sweetly for imposing it, yet, so shall the servant also in venturing to obey a command usurpedly imposed, and therefore it imports him to inquire of the lawfulness of the charge which his Master urgeth, except he will incur the praemunire of God and his penalties for transgression: It's therefore both their duties to esteem their commands, and obedience thereto according to the rule of the Word, knowing that only God's commands are of themselves, Law; other commands are so, so fare as they borrow their warrant from thence; and therefore aught to be inquired into, scanned and debated before they be obeyed. I do not intent to trench upon the positive civil power of Kings and Magistrates: I speak of that usurpation of Governors, whereby they take upon them to impose Laws upon inferiors, contrary to the commands of God. Let the Sovereignty and extent of the Laws of God be a curb and bridle unto all men in place to subordinate their laws to Gods, and not to trench upon them. 
Matth. 5.19.  He that shall break the least of these commands, and teach or force others to break them, undertaking to stand between them and their harms, to answer God for the violation of his will shall be least in God's Kingdom. 
Inferiors must inquire into their Master's commands, and not obey implicitly.  I urge this the rather, because I see that some defend the contrary: By name, that a servant is bound to obey his Master, urging the breach of the Sabbath, (I mean such a work as infers necessity of breaking it) and sins not therein, the obeying of his Master shall save him harmless, and the Master shall bear all the blame; what a trumpet of defiance is this, to proclaim licentiousness in breaking God's Sabbath?  
So may I say of the Minister of a Congregation: Let him beware lest he lend that authority and strength which God hath put upon his person, 
Ministers must not prostitute their authority, to urge or bacl commands against God. Matth. 10. end.  to countenance, back and support any base dishonour of God, any the least affront given to the Commands of God. But remember, as thou wouldst have thy people in all things subject to thee under God; so be thou closely subject to God, who hath thee at a more infinite bay and vantage, than thou canst have them. Oh! fear thou him who hath thee and thine at such a beck and command, that he can destroy soul and body in hell: Fear him, I say, whom there is no appeal from, no cavilling against, no dispensing with, no concealing from, no avoiding of his wrath. If any would abuse thy place and person, to set up or bolster any profanations, liberties, or corruptions, which they cannot so well bolster as thou mayst, by the opinion which men have of thy learning, thy years and gravity, experience or gifts: Beware, and prostitute not Gods commands to the baseness of men, set not thy conscience to sale to please men. If thy licentious Patron, (who claims an interest in thee) would borrow a privilege from thee and thy Ministry, to live in lust, usury, oppression, base pleasures: If thy people would pull thee from thy zeal, and closeness of conscience, to justify them in the profaning of God's day, and the blowing a trumpet to that which flesh of itself is too propense unto: Look to thyself, let not fear of losing thine esteem with them, or their love; no, nor thy credit, thy living, thy peace and liberty of Ministry: Let not favour and flattery, to be praised and commended, to be a moderate man, draw thee on either hand to violate thy peace.  
Remember those two fearful patterns in Scripture, 
1 King. 13.  which I shall mention: the one voluntary, the other compelled, but neither of them allowed by God. The former is, the example of that old Prophet, who knowing that the young Prophet (sent by God to denounce against the Altar and Idolatry of jeroboam) was charged not to eat or drink there, till he was returned home: yet would needs abuse his authority and years to divert and control God's Command, and attempt the young Prophet to return, to break his charge, and to eat and drink at his house. No sooner had he persuaded him so to do, but the Lord sent an item into his heart, to denounce against the young Prophet, that he should die for it: What a shame was that unto him? Who but himself drew him ●nto that service? Therefore it was just that his own mouth should pronounce sentence, as against the other, so against himself, for his insolency and usurping against God's solemn commands. But another instance I would also press, who might seem to be pressed and provoked to do the like; and yet escaped not censure. And this latter example I urge the rather upon this wretched age of woeful time-servers, with whom the prints of divine sovereignty in Commands, seems to be wholly worn out and defaced. If there be any pressure put upon Ministers by their Patroness, People or Superiors, which trench upon the word, they presently fly off from obeying a command according to it, and the sovereignty of it, and consult with flesh and blood, the consequences of such an obedience to God: and if they find, that it is like to become any prejudice to their state and liberty, they think it a very rational thing to obey men before God. So woefully is that impression of God's sovereign Commands, blotted out in men's Consciences, 
Equivocating in point of Commands with conscience for the saving of our own skin, is abominable.  that in very deed, the violating thereof is made but a sport: and the outward respects which men have to their name, ease, wealth and welfare, washes off all respects to God's commands. Tush (say men) would you have us rush ourselves upon the rocks, and upon the snares which are laid for us? Do you think we are such fools as to betray ourselves to trouble and need not? We hope we are as honest as others, and would be as loath in cold blood, to prevaricate, as others; but being now snared, we must provide for ourselves as well as we can, we must save ourselves for better times, and not betray our own safety: Our opinion is sound, and our practice shall be honest; howbeit if any command of men come between to try and compel us, what would you have us to do? We can dispense so with our people, that they shall not stumble at us; we can so order it, that we can confute that with one breath which we allow with another. Oh! thou temporising hypocrite: is thy conscience kept in a box (like those witch's eyes) to pull out and keep in at thy pleasure? Dost thou (I say not reject the pattern of God's ancient and modern Confessors and Martyrs, Heb. 11.37. but) the express charge of commands, that thou shouldest dare to please men to dishonour God?  

Exod. 32.  Take therefore that famous example of Aaron, that it may give thee thy belly full of thine equivocations and distinctions against a Command. Moses being gone up into the Mount, the people would needs have a Calf, and to that end would needs press Aaron to make it for them, they knew his authority would carry it through better than their own, and so urge him to be active in it. What should Aaron have done? Surely abhorred the thought of it, and clavae to the second Command, with many other to that purpose. But here fear or flattery, or infirmity, steps in, and makes him a Politician, he bethinks himself of a witty trick to out-shoot the Devil in his own bow: for, supposing they would not easily bring their Earrings and Jewels to be melted, he tells them, If they would have a Calf, it must be made of their costliest ornaments, bring him them, and they should hear more: whereas he should have checked himself and said; What if they bring them (as indeed they did) will that discharge me? No surely: therefore I will put my life into God's hands, cease to colour against Command, and abhor their motion.  
What came of this? Alas! he was taken in his own snare, and so was not able to go bacl, but makes them a Calf. Had he not, think we, infinite many arguments to shift off his sin? Yes verily, he feared their violence, or was loath to cross them too fare: his conscience was honest in the main, and what should he do? What? Should they rend him in pieces? He knew Moses would curb them afterward, but he was not able. But what of all these? Can these shield him from Moses his bitter rebuke, and Gods more bitter wrath? Shouldest thou (mine high Priest) betray mine honour to the lust of rebels? Was there none but Aaron to make the people naked? Should their father, their nurse, expose them to wrath and vengeance? Oh we see, what it cost him? Nay even Kings themselves have been such fearful examples for their audaciousness, 
Judg. 27.8. 2 Chron. 24.17.  Gedeon for his Ephod, joash for harkening to his Princes and their bribes, Saul for sacrificing without Samuel. And shall we venture to violate the Sovereignty of God's commands? Beware lest if we dare to do it, we pay for it as they: When those Princes of Samaria heard Iehu's challenge for the children of Ahab, 
2 King. 10.4.  what said they? Behold two Kings could not stand before him, and shall we venture? No doubtless; we will send in their heads rather. So say I, let not any fear or favour of man embolden you to try conclusions with God, to remove his landmarks, to descant upon his Statutes; for if Prophets, Priests, Kings, have not been able to stand it out, how much less you! Transgress who dare or will, but bring you the heads in baskets to jehu, tender you close obedience to God. The more ye are pursued for conscience, the more stick to it. Cast not that away to the hunters: As they say, the Bezor (whose stone we prise) understands she is hunted for nothing, save her stone, therefore if the hounds put her hard to it she bites them off, and saves her life. Do not you so, lest the misery of a lost conscience prove more fearful than all the gain of your ease and ends, can prove sweet.  
And to add another item to inferiors: 
2. Branch. Inferiors follow not the example of superiors in the breaking of God's commands.  If others will be so base as to betray us, to make us naked, let us wind our cloak the closer about us; trust God, and save the darling of our peace entire. If our Ministers will defend usury, petty oaths, jestings, riots, abusing of the Sabbath; let us be so much the more resolved against them, and for the Sabbath to keep it holy, not only as a day of voluntary devotion, at our pleasure (for so we may grow to sanctify one of ten or twelve aswell as seven) but the eight day, and Lords day [consecrated by himself (doubtless) by intimation to his Apostles and by their practice to the honour of his rest] from the work of redemption. 
Note.  And howsoever so express a text for the change and prorogation of the seventh to the eight as we might wish, be not found; yet (were not our sinful hearts prejudiced against the power of godliness) we might rather conclude, that by this silence God tries our honesty then provokes our treachery. 
Epecially the command of the Sabbath.  If the Lord Jesus purposely would defile and abdicate the seventh day Sabbath of the Jew, by lying in the grave that whole day (and no other else) that he might early rise upon the next morrow after the light appeared, (whereas else he might have lain that day too:) To this end, that as the first Sabbath was devoted to the honour of God's rest from his creation; so this second might much more be deputed to the honour of the finished redemption, (a far greater work) shall we quarrel with him, and call it a will-worship? 
Christ Jesus the Lord of the Sabbath translated the rest of Creation to the rest of Redemption.  No verily, but rather the more we see Gods Sabbaths, and their morality opposed, the closer let us cling to them; let us know that although the meditation of God's creation and providence be not abandoned by the eight day, yet there is added a more forcible one for us to chew upon: To wit, the excellency of the Evangelicall Sabbath, serving to magnify the power of the resurrection; which, as it gave our Saviour a rest from his work of satisfaction, so it gave us the full accomplishment of the merit thereof: for what had his death and grave been worth to us, without his victory? And what less fruit can we reap thereby then the clearness of our justification? 
Rom. 4. ult.  As he shown himself the son of man in dying, so doth he show himself the Son of God by the power of his rising, 
Rom. 1 3. Eph. 1.20.21.22.  that he might make himself a full witness of a perfect redemption. And shall not this eight day's rest of his, cause a rest to us? A rest of peace through pardon, the peace of conscience, and joy in the holy Ghost? Should these things be so dark unto us, or so useless, that we should question it, whether they are worth a Sabbath or no? Fare be it from us. But rather let the corruption of men provoke us to keep an holier, closer, and not ceremoniously to observe a more spiritual Sabbath then ever we ●ave done?  
Use 2 Secondly, this point is terror to all hypocrites, who being pinched with the authority of the Word [according to it] that is the closeness of commands, 
Terror to all that cast off the yoke of God's commands.  do kick and spurn at it; and rather than they will be subject to it, they cast it off, and lay it in the dirt. Perhaps, so far as it will go in their own stream, they will allow it; but let it pinch them and wring them (as a strait shoe wrings the foot) than they cast off, 
Psal. 2.7.  and will no longer endure it. Thus those, Psal. 2. are said to cast off the cords of Christ (he means the Jews and Pharisees) when they felt the spiritualness of his kingdom. For the opening of this Use, 
Four Branches.  first let us see the truth of the point in the grounds that hypocrites go upon. Secondly, the ways of hypocrites in balking them. Thirdly, the shifts they have to shift off the dint of pinching Commands. And fourthly, 
1. Branch. Hypocrites their false grounds. 1. In breaking Commands.  apply the terror home unto them. For the first, lest any should think there are none so vile, know it, that they cannot be other, all things considered. For first their heart is unclean, and rotten at the core, although they seem in their own sight, and in the sight of others, to be never so pure. They love evil, therefore they break commands naturally; but they keep commands, and do good only, so fare as it agreeth with their own ends and purposes.  
Secondly, because they are held in and detained violently from that which they aim at: therefore, as a prisoner in his chains, always lies at the catch and opportunity to seek his escape: so do these, whensoever any colour or evasion, any shift or trick is offered, they cleanly and slily wind themselves out of the authority of God.  
Thirdly, because there is a struggling in all such hypocrites to be better thought of then they deserve, therefore their occupation is perpetually to bribe their own conscience, and to delude themselves with some shows of duty, religion, pangs of devotion, passions and affections, vows, & purposes of good, and to keep up the dam of their own consciences from breaking in upon them, and yet all this while they have no power to lay hold upon any solid bottoms of truth, either threats, promises or commands.  
Fourthly, its certain, that every hollow heart doth seek finally her own ease, and quiet of carnal liberty, and to be rid of the dint and power of commands from molesting her, that so by her cunning tricks and distinctions, she might at last screw herself into a content of the flesh, and to stop the mouth of conscience from any more accusation: And although this cannot at the first be attained while there remains any spark of truth in the soul; yet by degrees, and by oft declinnig the dint of solemn commands, it comes to pass that a base heart wins a presumptuous habit to herself, and finding a corrupt ease therein, resolves to hold it as strongly, as an honest heart would preserve sound peace and ease of conscience by the promise. And so being resolved to hold whatsoever false peace she gets, and to lose it upon no terms of a better condition, she outgrowes all former tenderness of heart which was wont to attend her, and nouzells herself in that which she feels, as if it were a sure bottom, easily believing that to be, which she would have: And this for the first ground of Terror.  
Now to apply it: 
Application of this first ground.  Consider what a fearful state and condition this is; what woeful rotten grounds these are of peace. Who is there so vile and lewd, (except enchanted by the Devil, and held in the snares of his own lusts) who durst commit himself to the sea of a religious course in so broken a Bark. Take but one example hereof, recorded (I think) for the nonce, to scare all eluders and shifters with God's Commands. And that is Balaam: who having his charge given him solemnly by the Lord, not to go with those messengers of Balac, 
Num. 22.19.  who came with bribes and presents in their hands, to procure the service of his Sorcery and witch craft to curse Israel: feeling himself sore pinched with this command, and yet having no rest in his own covetous heart, to forgo the wages of iniquity: studies how he might reconcile God's ends and his own: And, seeing that could not be compassed, by a direct refusal to go; therefore first he bids the men stay till the morning; and in the mean while he so blindfolds his own eyes, as to dream, that if God would give him leave to go, he might go. But what a deluding thought was that, when as his conscience told him, God had denied it before? Well, by going to God to blanche over the matter, viz. That if he would give him leave to go, he would do no otherwise then he was bidden; the Lord connives at his going: And what doth he? He takes it very gladly, 
Verse 20.21  and makes use of it; but from whence is it that he doth so? Surely from no other bottom, save this, that by his going, he hoped (one way or other) to attain those ends, which else he knew he should not; whereas (if he had meant truly) he would have abhorred such an occasion as laid a block in his way to fall at. And how did he go forward? Surely with a foolhardy courage, and a peevish resolution to get his booty; for when God's Angel crossed him, 
Ibid.  opened his Ass' mouth to convince him, so blinded he was, that he despised it, and smote her; whereas he should have returned home, and abhorred his blanching with God's command. And was he sensible of himself in all this his race? No, but still impudently, tells God (when he saw there was no remedy) he would go bacl, if he might not go? What was that, but to upbraid God for resisting him, having before given him leave? And so he proceeded in his journey, and sought divinations, that is, cast about with himself how he might curse the people, and get his ends: And, when the Lord crossed him still, yet (to show what mettle he was made of) rather than he would lose his booty, he advises Baalac how to procure God to curse them by provoking them to Idolatry and uncleanness: And this was the whole course of this Hypocrite in crossing the command of God; having once won ground for himself by his first trick, lo, he hardens himself so fast in his treachery, that he sees not his own hypocrisy: And what was his end? Surely, notwithstanding all his tricks, yet he could neither avoid the censure of God, nor escape vengeance, when it fell point blank upon him, 
Judas 11. Num. 31.8.  for he was devoured by the sword, he & all his nation, both Kings and people. Oh let not this terror pass from us in vain! Assuredly, whosoever shall shuffle with God's commands, and harden his heart by his own subtlety, to sin without sense; commonly the Lord suffers them to go on blindefolds, without any hope of remorse, 
Fearful judgement of God upon hollow hearts in dispencing with commands.  till he tear them in pieces like a Lion, and there be no remedy. Dally not with God's commands; for, it will cause the conscience to fret secretly like a moth without sense, and that's the next way for the Lord to tear it in pieces, and to send it to hell, that there at leisure it may feel that which before it would take no notice of: And all to teach men to abhor the breaking of commands under colours of distinctions.  

2. Branch. The tricks and ways of hypocrites in breaking of commands.  The second Branch, by which I would make way for this Terror, is, to lay down the several ways by which hypocrites do cast off Gods commands when they pinch them: The view whereof will aggravate the terror exceedingly. And these briefly may be summed up in these heads following. First, hypocrites cast off pinching commands, by denying and avoiding the truth and realness of the command: 
1. By avoiding the realness of commands.  And thus many shun the dint of a spiritual command to keep the Sabbath holy, by denying the whole morality of it, and calling the authority of the fourth Commandment into question and scruple, that so under that buckler, they may walk on desperately and senslesly in the breaking of it, whether Ministers by not preaching, or people by not sanctifying it. Secondly, by a base shifting off the knowledge of a command, 
2. Shifting off the knowledge of them.  that having no knowledge thereof, they might lurk in their disobedience the more sweetly. Thus Joh. 3.20. They who hate the light, come not at it, that so they may lurk as unconvinced of their own sin, which (if convinced) they must needs abandon. So also those Jews, who being urged by our Saviour to answer whether the Ministry of john were from heaven or from men? 
Mark 11.31.  They consulted together thus, If we say it was from heaven, he will ask, why then did you not believe it? If from men, the people will stone us, seeing all held john to be a Prophet. They resolve therefore to answer, we cannot tell; which though it were false, and a deluding of their conscience, 
3. By diminishing their extent.  yet, they washed their hands of it the more easily. Thirdly, if they needs acknowledge commands in spite of them, yet they take away and diminish from the extent of a command, and limit it to a narrower extent than it reaches unto. 
Gen. 3.5.  Thus Adam and Eve were content to abridge the strictness of the charge, and to restrain it as themselves pleased, adding a peradventure to God's absoluteness; and so of an whole charge they made but half an one. Thus the Pharisees by their Sophistry cut off the spiritual part of the moral Law, 
Matth. cap. 5.6.7.  and they limited it to the outward act, by which they established their own ease in the keeping thereof literally.  

4. By opposing of one command to another. Matth. 15.4.  Fourthly, when they are beaten off here then they shun a command by opposing one against another, that so they may destroy both. And thus did those Pharisees by their Corban: They imagined that it could not be denied but there was good use of offering to holy ends, and it seemed a pious act for a child to nurse a decayed parent: Now for their private Corban, they discharge the child from his obedience to father or mother, (as Papists do at this day debar parents of their children, by snaring them with vows against their consent) whereas first it should be decided whether of the two commands were most necessary to be done? That so the one might give place, the other might prevail. Fifthly, 
5. By false plea of precedents and examples.  hypocrites shun the dint of commands by false plea of precedents, and examples of such as God hath dispensed with (in some special cases) and therefore, say they, why may not we be spared aswell as such? A some have stolen other goods, some have been tolerated in their officious lies, 
See Gen. 30.39.41.42.  others have been allowed other liberties, or at least been connived at and pardoned in them; why not they aswell? Whereas some of their examples are facts of boldness, and presumptuous policy, 
Exod. 1.19.20.  1 Sam. 20.6. as David's answer to Abimeles, 
Ex. 12.35.36.  and the apology which he put into jonathans' head, to stop saul's mouth withal: Others although God winked at, yet he allowed not. Sixtly, hypocrites elude the force of God's commands by the adding of new commands, which God never made, 
6. By adding of new commands of their own.  as supposing that hereby they may well be spared from obeying such as God hath commanded. And this is an old and beaten way of hypocrites, to load themselves with outward burdens and imposts of their own, that they may seem to be fare from them that break commands: They will not spare their flesh, but impose more than God could find in his heart to impose; If he call for an hin of oil or wine, they will offer him whole Baths and Butts thereof, 
Mica 6.  yea rivers and floods; if God require of them a fast once by the week, t●ey will fast twice, if he appoint them a sacrifice of their flock, 
Luke 18.12.  a sheep or bullock, they will outvie him, and offer him the fruit of their own loins and wombs in sacrifice; by which superogating, they doubt not, but to be accounted through-obeyers of his own commands; and by this policy our Papists and formal worshippers, at this day subsist, and justify themselves, imagining themselves to be worthy obedients to commands, because they devise so many which God never dreamt of. But you must consider in the mean while, that the commands which themselves devise may be obeyed by their own strength and power, and serve to while and keep them occupied that God's commands may be dispensed withal: They are no such great friends of voluntary, as they are sworn foes of necessary commands: As it was said of Ottomans horse, That where he once set his feet, grass would no more grow after; so where the devotions of these hypocrites take place, Religion and the power of godliness wanze and perish. Lastly, hypocrites corrupt the authority of God's commands, by excepting and cavilling against the strictness thereof, 
7. By cavilling at the strictness of them.  with carnal probabilities & reasons of their own. Flesh inclines to liberty, and when once that can be established, each pretence running in the stream of flesh, makes it seem to be reasonable. There is no command of God but admits some colour and objection of a carnal heart to gainsay it. But of this in the next Branch.  
But to apply this Branch also with Terror, consider, Oh ye hypocrites, who have so many ways to cross God's commands, and to nible off here one piece thereof, there another, till you have quite overthrown all; 
Application of this second.  whether (I say) ever any prevailed against God who contended with him about the sovereignty of his Prerogative? Shall he not most righteously condemn all such? 
Esay 54. ult.  Was there ever any that resisted God and prospered? Shall not this be the condemnation of the world, 
John. 3.19.  that light came, but they hide themselves from it, and all, because their works are evil? Is it not just, that those who wink with their eyes, and will not see, should be left to themselves, to be stone blind? 
Act. 28.  That their hearts should be as hard as brawn, so that they should be senseless of the wrath which hangs over them? Do we think all those woes denounced against pharisees and hypocrites shall rot in the sky? Such as by their own traditions have destroyed the Law of God, and neither will enter themselves, nor suffer them that would to go to Heaven? Who hate with deadly feud all such as resist their inventions, and would not only draw blood from them, but even shed their heart blood and bowels to the earth if they could? Shall not all the blood of them which they have spilt from the blood of Abel to this day, be required of them? Shall not the Lord turn bacl upon them all those obtruded worships of theirs, 
Matth. 23. ult.  as fulsome? Shall not all their labours be forfeit? What a terror should this be to all Popish pharisees, that when they look for deep thank from God for the high service they have thought to have done, he shall choke them with their own morsels, and grudge them therewith till they come out at their nostrils? What is so fearful as to lay heaps upon heaps, and die of thirst? To hear God answer them & say, Who requireth these things at your hands? Let them who set you on work pay you your wages? To lose the day at Law, is some sorrow: But to lose the day in the solemn judgement of God, and to he sent to those Idols, inventions and devotions, which they set up in God's room, which cannot help them, how fearful will it be? When the Lord shall say, Bring me but the entire obedience of heart to one of my Commands, to my Sabbaths, to my Sacraments; prove but this one thing, that you have walked humbly and meekly with God, that you have kept yourselves unspotted of the world, served your time and generation wisely, abstained from fleshly lusts, abhorred form, & clavae to the power of godliness, and I will save you: But alas! not one drop or dram of such obedience can be brought forth: Tell me how just and righteous shall ye yourselves confess your condemnation to be? Surely you shall be speechless: Here you confound others with your terrors, and make them so, but there yourselves shall be so confounded, that you shall be struck dumb, and not be able to gainsay; nay you shall subscribe to your own doom. But I must remember myself, and here break off, though abruptly, leaving the third ground of Terror and Application of it, with other Uses to the next Lecture.   

THE NINETEENTH LECTURE continued upon the 14. VERSE.  VERSE XIV. 
Then he went down and washed himself seven times in Iorden, and his flesh came again unto him as the flesh of a little child, and he was clean.  
TO proceed (Brethren) where we left last, 
3. Branch. The cunning and colours of hypocrites to shift off Commands.  and to conclude this Use of Terror; let us also (in the third place) observe by what shifts and cunning these hypocrites elude Gods Commands; even with Arguments suggested by their carnal reason, which is as a spring never drawn dry, affording them still one pretence after another in all parts and points of duty occasioned unto them. Take but two or three examples in this kind: First, 
1 Sam. 13.8 14. 1. Instance.  those two acts of Saul recorded in the thirteenth and fifteenth Chapters of the first of Samuel. Then that other of jeroboam, about the thirteenth of the first of Kings. For the former, God commands Saul not to meddle with sacrificing or sanctifying the battle till Samuel came. For the more deep trial what honesty was in his heart, the Lord detains Samuel longer than the days appointed, and what doth Saul? Surely he falls to offer sacrifice himself. When Samuel comes, he asks him what he had done? He tells him, he had given the adventure to break the charge; but he was moved thereto by weighty motives. First, Samuel came not within the limited space, and that seemed to licence him to offer sacrifice, and to release the charge. Then secondly, Samuel was but a subject, a man unskilful in the affairs and seasons of war: himself was a Martial man, of great wisdom in that kind, and therefore in so doubtful a case, fit to determine what was to be done. Thirdly, the Philistines were now come upon him, and he was unprepared; so that, had he not bestirred him, they might in likelihood have suddenly surprised him. Fourthly, the soldiers that he had, were slipped away from him upon samuel's delay, and so he was in peril to be deserted, and to lack strength. Fifthly, he was very religious and devout, in that he would not suffer the Sacrifice and Prayer to be neglected, notwithstanding the danger. Sixthly, it seemed to cross some other commands of God, to desist from sacrificing at that instant, and not to hasten it. For why? The staying upon samuel's coming, had been to prefer Sacrifice before Mercy to men's lives. Seventhly, it seemed to cross Providence, when God had offered an opportunity of fight, upon better conditions, to neglect it, and to venture upon more unequal terms afterward: These and many more cavils he pretended: But none of them could (notwithstanding the colourablenesse thereof) prevail against an express command: and therefore Samuel denounceth against him, that in all these passages of his carnal wisdom, he was but afoole, and should be stripped of his Kingdom. God knew well enough what straits he was in, & yet knew also, that he had experience sufficient of God's power, in all these straits (if he had not had a base heart of treachery) which could have stood between him and his fears: so that he should not have needed to have fallen to his shifts.  

2. Instance. 1 Sam. 15.3.  The other instance of Saul is in Chap. 15. There the Lord betrusted him the second time with another close trial of his loyal heart, putting him upon the destruction of Amalek, commanding him not to spare any, old, young, high or low, fat or lean, but to kill all. One would have thought that the former trial had been a watchword sufficient; but a base heart will be base when all is done: therefore in that business also, he falters fearfully; killing the base and meaner sort of people, the lean and worthless cattles: but keeping the richer sort of people, and the fat cattle alive. Now, when Samuel comes to him to take an account, what doth he? He magnifies his obedience at the first; but by and by being convinced of his falsehood, he falls to daubing with untempered mortar. Doubtless, the bottom was a covetous heart, turning after the spoil: but he had colours enough to defend it. For why? Was not the kill of so many fat cattles (in show) a prejudice to mercy, since that they might have filled many hungry bellies? Yea, and to piety also, since they might have made many a sacrifice to God? But alas! to plead mercy or sacrifice against a charge, is to be wiser than God, that is, a stark fool. And so was he. The like were his other tricks: That the people reserved them: And, he feared their violence if he had resisted them: (a very lie; for they feared him extremely, as appears by the vow which he bond them in, Chap. 14.) But could all these shifts profit him? No surely: He was convinced to be hollow, and then threatened the second time with the loss of his Kingdom for the breach of the command.  

1 King. 12.26.  The second instance is jeroboam: God gave him his charge to keep his statutes, and promised to make him a sure Kingdom. What doth he? As soon as he had gotten into the saddle, what thoughts doth he apprehend? Surely, leaving the promise of establishing his Kingdom, he casts with himself what would follow upon the going up of the ten Tribes to Jerusalem to worship: he imagined, that it would prove an occasion of stealing away their hearts to the government of Juda: and therefore he gives God over, warps to himself a better way of safety, sets up two Calves in Dan and Bethel, to keep the people at home. And what (think we) were his pretences? Very many. For why? Was there no other place might serve to worship in, save one? Did not Abraham, 
Gen. 21.33. Gen. 26.25. Gen. 35.14.  Isaac and jacob set up their Altars and worship God? Nay, were there not Altars built in Canaan by the command of God, and by the two Tribes and an half? And did not Samuel build an Altar by occasion of the Philistines invasion? And besides, what? Was it not equal, that he, being a King called by God, (as well as Rehoboam) might ordain a place for his subjects to worship God as well as he? Did God by name forbidden this, 
1 Sam. 7.9.  or tie him to the Temple? And moreover, if God had so delighted in the Temple-worship, would he have cut off the Kingdom from the house of David, and settled it upon him? Besides all this, what? Can nothing content men but the Temple? He did not set up his Calves against the Temple, but for the worship of the true God: If indeed he had done it for idolatry, it were sinful; but he ordained it for God. And as for those resemblances of Calves, which he devised, why? Was not the Temple full of Lions and Cherubims, and engraven forms? And to conclude, although a Prophet came to denounce against his Altars, yet was he not devoured by a Lion? And his son Abijah, who would not close with his Idols, died he not an untimely death? And did not he survive and prosper by this worship of his? Lo, what a world of tricks and shifts he could allege! But nothing could serve his turn against so strict a charge as the second Command, wherewith he stood charged, still the wrath of God pursued him, and cut him off at length, making him a very byword, jeroboam the son of Nebat, who made Israel to sin. So that, let hypocrites turn themselves into never so many colours; and screw themselves never so subtly into their distinctions, they do but so much the more incense God against them, and provoke him to unmask and discover them to the world, to be such as they are, till unavoidable destruction at last come upon them.  
Endless were it to speak of all. 
3. Instance. Act. 5.5.  Ananias and Sapphira (those sacrilegious hypocrites) had first consented to be of the forwardest in zeal to the Church's service: And, they would sell all, and lay it at the Apostles feet. After, through temptation of Satan, they consulted to keep away a part of the price, and yet pretended to give all. What think we? Had they not colours? Yes doubtless. For why? Did all sell their estates for the Church? Or, did many give such a portion as they gave, (who yet perhaps had as great means?) And was it not well that they did as they did? Or, did God urge more from them than they could well spare? Should they so secure others as to undo and endanger themselves? Or, could consequent difficulties at the first so appear, as they did after? Or could they well change their tale to the Apostles, after it was once given out that they had sold all? Would not that have discredited their zeal? All these are fair colours: But for all these, forasmuch as the pinch of the command of God, (to keep their vow) caused them to play the hypocrites, and to c●st it off; the Lord (we see) used Peter as an instrument both to de●●st, convince, and sentence them with such a doom, as made all the Church to tremble at the like falsehood and lying against the Holy Ghost.  

●cation 〈◊〉. Christ at his second coming will w●sh off all the colours of hypocrites with his terrors.  To apply this terror also, and so to conclude the Use: Let all such be affrighted, to consider what the end of flatterers and time-servers shall be! The 2. Command hath in it a sad and solemn intent, and extent, to take up the whole man for God, in the duties of his worship. Not only urging us to abhor all false worship, Popish worship, gross idol-worship: But to embrace the most pure and exact manner of worship, which possibly we can: and to reject any such dregs, as might, in the least sort, defile the spirit of the worshipper. How dares any man then, in this case, to come in, and stop God's mouth with distinctions and pretences? Think we that God will be mocked? Although now while they go with the stream of the time, they may seem pardonable, yet when God shall come in vengeance to take a severe and strict surview of the actions of Hypocrites, do we think they shall so easily escape? 
Matth. 12.  Can the Lord jesus in the days of his abasement take upon him so severely, as to make a three stringed whip, & scourge out those buyers and sellers in the Temple, to overthrow their Tables, and to scatter their money about the ground, and all for the violation of one Command: and shall he not (much more) take upon him (think we) when he shall come, not as a meek Lamb, not as riding upon an Ass colt, but as the Lion of the Tribe of juda, triumphantly riding upon the clouds of glory, and decking himself with strength and revenge, as with a garment? Shall then these breakers of his commands carry it so smoothly away? Shall they not flee from the presence of this terrible Judge? 
Acts 5.5.  Can Peter, a silly man, being armed with the authority of this Judge, with one word of his mouth, throw down those two hypocrites Ananias and Sapphira, and lay them dead upon the place: and shall not the Judge himself, coming in person, much more, with one frown of his ireful face, crush all such daring enemies of his glory, as have made his solemn Commands, idle scare-bugs, and have turned them into shadows? Now, whiles the consciences of men are enchanted with hopes of preferment, with ease, with the glistering shows of pomp and state, the examples of their betters, and the common stream of carnal worshippers: when they see the power of truth to be trodden down, and the sincerity of Religion to be discarded; it's an easy thing for them to bear down commands, and not to be troubled at it: but when as the Lord shall open and enlarge conscience to the uttermost, and bid her speak out, and not be afraid to bear witness against all breakers of his solemn commands; shall they then (think we) set up their horns so high as now they do? 
Dan. 5.7.  Shall not rather their knees knock together, as Belshazzars did, in the midst of his quaffing in the cups of the Temple?  
When the terrible Judge shall not write only upon the wall, but thunder with his voice against all that have broke his cords, 
Psal. 2.5.  and cast his chains from them, shall they be able to endure him? when all their musters shall be pulled off from their faces, and all things shall be naked in the sight of him that judgeth, and conscience shall ask them questions without admitting any shuffles or equivocations, shall they subsist and hold up their faces? Then conscience shall put them to it, 
Heb. 4.13.  and say, dost thou think in thy very soul, that the Lords day are days to be profaned with unlawful games and pastimes, with drink and dance? Speak truth now, dost thou think in conscience that those who walk closely with God, maintaining the power of Religion in their lives, are the worst men living? Or dost thou think in thy conscience thou didst well in leaving thy flock and charge at random, and spending thy time in dependences, hopes of promotion, ease, pleasure, and such like? Dost thou think in thy conscience that any thing can purge out the defilement of Popish Idolatry and superstition? Will scraping of the stones of the house fretted with a canker of incurable leprosy, serve the turn? Can any thing (save only pulling down the house, and making it a heap of rubbish) make it clean? Speak as in conscience thou thinkest, should man in his opposing Gods commands be obeyed before God himself, or God before him? If thou wert now to begin again, durst thou break the least of his commands, and teach others to do so? Durst thou lend thine authority, presence, countenance, tongue or pen, to defend the breach of any command of mine? Oh, (I say) when conscience shall set thee thus upon the rack, and stretch every joint of thy soul upon the wheel of God's strict inquisition, will there be any place for tricks and evasions? No, no. Think sadly then of the sadness of commands, (Oh all ye presumptuous hypocrites) while there is season for it: Now the Devil sets you upon a pinnacle, and shows you all the glory of this sensual and carnal world, and offers you the greatest reward for your breaking of the most chief and sad commands; it's now a merry world (if it would last always) to break commands! Who rule the roast, or carry matters more boldly, or gaster other more terribly, than such as cut off commands most desperately! But lo, there will be bitterness in the end! You shall not always carry it at your pleasure, none to gainsay you! This Judge of all flesh, one day shall turn your triumphs, and scorns, and insolences, into a most sad & sorrowful dejectedness, one day your hearts shall melt as water, and your countenances shall fall down as cain's did, after God had convinced him of his cruelty and bloodshed! 
Gen. 4.9. Heb. 12. ult.  Think of it betimes in God's fear, it's not for the honour of our God, our consuming fire, to suffer every bold breaker of the commands, to lurk and lie safe in his den! No: God shall find them out to be dissemblers: The Lord Jesus shall not then flatter them, but set their sin in order before them; therefore let the terrors of God pierce you now, let rottenness enter into your bones, and let the voice of a commanding God, cause the lips to quiver, and your bellies to tremble! 
Hab. 3.  fear him that is the great commander of the world, who hath chains for Princes, and can bind Kings in fetters of iron, 
Psal. 149.8.  yea can cast soul and body into hell: I say, fear him: 
1 Sam. 15.16.  If he were so terrible to Saul in the words of a weak Prophet, Samuel; if now he be so potent in the voice of a convincing Preacher; What shall he then be in his own voice and presence, when the mountains shall rend in sunder, and the frame of things be dissolved? So much for the former Branch of this second Use.  

2. Branch. Terror to all profane ones. Psal. 2. Psal. 12. job 21.14.  For the latter sort briefly: if this point justly terrify all hypocrites for blanching with God: how much more than doth it condemn all profane and professed rebels, who do walk and trade (without remorse) in the open breaking of Commands? Who say to God, Depart from us: who cast away his cords, and break his bands in sunder: who say, Our tongues are our own, we will speak as we will, and what Lord shall control us? Who proclaim their sin as Sodom: and say, If this be to be proud, I will be prouder: more unclean, swear ten to one, break all Sabbaths; that evil I do, I will do it: and, I care for none of these strict and severe urgers of Commands, I will be the worse for them. Well, go on, you shall have your belly full in hell of your own will: There you shall swear, and curse, and blaspheme God, and pay for it all the while: therefore if you will be filthy, 
Rev. 22.  be filthy still: Add to the number, and fulfil the measure of your abominations; go forward, you can but go to hell, therefore take your pleasure: Know, that he who sets up Altar against Altar, and his will against Gods, a close following of his Justs, his cups, his harlots, his oppression, pride, envy, against God's close Commands; shall apply all his closest plagues and vengeance against such, and who soever shall rise up against God in judgement, Esa. 54. 
Esay 54. Psal. 50.  him shall God most righteously condemn. Oh think of it, you that forget God Shall not the hypocrites avoid everlasting burn, who do but adulterate the purity of close Commands: and you shall escape, who disannul them? You walk as the forlorn rank in the face of the Canon, and what wonder if you be shot all to pieces? And, all who will desperately follow your steps, let them know they go strait forward, neither turning to left hand, nor to right, to the Bethshemesh of destruction. It's terrible to hear of, and see the present plagues of such, even here; some open defiers of the Sabbath to be struck mad; others in their fencing upon that day, to fall down dead; a third in shooting off his recoiling gun, to be beaten to shivers; the end of proud rebels is terrible in this world, Iezabels, saul's, Herod's: But the whole of their misery here, is not the tenth of that hereafter; the day is to come, 
Esay 1.  wherein the Lord will cry, Aha; I will be avenged of mine enemies! I will laugh at their destruction! I will make my blade fat with their blood: And when I have done, I will take as little thought for their woe, as they did for my Commands! Oh tremble at this!  
Use 3 I proceed to the third use of the point, and that is Examination. Is it so, 
Examination.  that the commands of God must be obeyed, according to them, that is, their intent and extent; and that they are so sad and close things? Oh then! in the fear of God try we ourselves, whether they be so to us or not. It imports us exceedingly to do it: for if God be sad and we be slight: if his issue be to inquire after close obeying; but we only look at the surface and outsides of duty, taking what we please, and s●umming off the fat and easy part, leaving the lean and more unwelcome part to whose will: we shall find a wrong bargain of it. The eyes of God are piercing eyes, and look over the whole earth, where he may find close, strict and sad obeyers of his voice (as he saith Esay 50.) and there is his delight. But as for him that withdraws himself, and secretly (like that judas) whips out from his fellows for his own ends, 
Heb. 10.38.  his soul shall have no delight in him. Therefore in such bad times as these, wherein every one will be religious, but few or none close with the power of commands: how imports it every of us (Brethren) to let lose stuff go, & to try ourselves touching the soul's concurrence wi●h God in this Sovereignty of his Commands? And, because (me thinks▪ I see you to be desirous to try yourselves about this, but want direction how to do it aright; therefore I will lay down some such rules of direction as (through mercy) may sweetly search every such heart as is willing to come to the touchstone, and leave it sound and sincere: or, if it shall discover itself to be otherwise, then to look to itself, and to abhor all such lets as it shall find to hinder it from this closeness and faithfulness in obeying commands.  
First, that soul which obeys closely, 
Trials of close obedience.  is very active and lively in Trial. 1 her enquiring after the true and plain intent and extent of God's commands, dare not flatter itself in her own way and ease, 
She is truly willing to know the uttermost of the truth.  but suspects herself still in her obedience, that it is too lose, too easy, and too slight to be good. She desires to go down right with God's commands: and having found out, Rom. 12.2. what that good & acceptable will of God is, then nakedly she desires to close with it, come what come will of it: whereas the hypocrite is of a clean contrary strain. For why? having a guilty conscience of withdrawing a part of the heart from God, it is death for him to come to the trial. 
1 Sam. 15.12.  Saul was as a Bear haled to the stake, when he came to samuel's inquiry, 
Acts 5.5.  because he knew himself crazy. So Ananias and Sapphira, when they came under Peter's inquisition; Sold ye it indeed for so much? Fell down dead. Oh! the hollow heart shrugs and shrinks at the extent of Commands; cannot endure to think them larger than itself is willing to do them. If she should hear of a rule of more closeness than she can admit, she must needs bewray herself, which she is loath to do. Oh! how desirous a base heart is to get abatements of commands. There is no man so forward to urge the uttermost allowance of the weight of gold, that his light pieces might pass for currant; as an hypocrite craves still for allowance to his slight obedience. It kills his heart to hear of the strictness of a Sabbath, what the rules of a lawful Fast are, to prepare himself to the Sacrament, to hear the Word, to deny himself, to be tied to do, or take good in company, to walk unspotted of the world, to oppress none by fraud, usury, hardness: Alas! his Trade lies in this kind, take him off that & you kill him. See 1 King. 22. Ahab being urged to call for a Prophet of God, sent for him: But as the Messenger went for him, in his return he entreats him that his words might be like the words of the four hundred Prophets: and that he would not be too strict. But the closer obeyer is a close inquirer, like Micaja, who would not be pulled to the right or left hand from God; he is a willing person to be informed about the nakedness and simplicity of commands, desirous to know the hardest. Thus job cap. 34. and verse 32. saith, If I fail that which I see not, do thou teach me: Thus David, Search me O Lord and try me, if there be any way of evil in me: Not, that they have not much corruption, and come fare short; but yet they have no treacherous heart of withdrawing, but rather an entire affection to be equal to Commands: And as the heart of an hypocrite doth infinitely disobey: So, the soul of a believer hath a boundless unlimited desire to obey a word, according to a word, in which regard it's called a perfect heart, because it would be so, and mourns that it cannot; as a natural child is troubled that it cannot do the father's will to the full, and therefore doth what it can to the uttermost. Try we ourselves then in this: Do we wish that the rule were crooked, that we might crook our own way? Do we tremble and start at the closeness of God's sovereign Commands, saying, These are hard things, who then shall be saved? It's a sign we are hollow; and if we could, we would be willingly ignorant, 
2 Pet. 2.5.6.  that we might live the sweet life of an idiot: But, do we press after light, information, resolution, and when we have it welcome it and obey it? Do we desire that we might live under a convincing Word and Ministry? Do we count it our happiness that the righteous smite us? Are we willing (upon better information) to undo our errors, to begin again anew, rather than we would still err? Surely it's a sign of an honest heart, closing with Commands?  
Trial. 2 Secondly, an honest obeyer of Commands, hath a special tenderness of heart, 
She is tender to obey.  and soundness of judgement, to discern and to close with commands, to abhor and to abandon the contrary. I may compare a close heart in these two, 
Simil.  to a skilful musician, and to the tender eylid. A musician that hath exact skill on the lute or vial, will lay his ear to the strings, and by his quick discerning will presently find out the least jar of his distuned instrument. Another man would judge that there is very good music, but he cannot rest so content, but still is putting down, or winding up his pin and string till his ear be pleased. Oh! there be many secret jars in the spirit of a good Soul, which others see not, and therefore applaud, and commend; but he cannot allow himself in them; he counts not himself thereby justified, he discerns the jar of his heart (though others like his music never so) and perceives which way his heart winds, and doubles, flags and falters; as in keeping of a Sabbath, in hearing the Word, in the end and scope of his actions, and is never well till his heart be in tune: And so it is with him in his affection, his heart smites him for that jar: as jehosaphat having wound in himself into an Idolatrous company, and hearing his four hundred Prophets flatter him, could not be quiet, 
1 King. 22.7.  but started at it (as a man out of his place) Is there not here (saith he) ever a Prophet of the Lord to consult with? So David having cut off the lap of saul's garment, 
1 Sam. 24.5.  checked himself, and smote his heart for it. As I said, it is with a good heart, as with the eylid; which being given to cover the curious eye, is so tender, that if the least moat touch the eye, it cannot endure it, but twinkles and complains instantly. Try thyself then by this rule: If thou feel Gods Commands with a furred glove on thy fingers, and as one would feel the least needle with a cloth about this hand: if thou go to work grossly with commands, it must be a very great and large one which thou feelest, but as for the lesser, and narrower ones, thou hast no sense thereof, (as in truth an hypocrite cannot reach the spiritualness of any Command) thou showest thyself what thou art: But if thou set the Commands of God in the closet of thy soul, if thou hast a tender, sensible feeling of all thy jars and cavils with the Commands of God, if thou start at the least appearance of evil, aswell as those evils which will waste, and gull down thy conscience, it's a mark of an heart truly closing with Commands.  
Thirdly, it's a very good sign of a close heart, if having been prevented Trial. 3 once by the sweet of a surfeiting sin, 
It profits in obedience by experience of former disobeying.  the soul have enough and too much of it for ever after. If a tender stomach have overshot itself with excess in some dish of meat, commonly nature will do penance all the life after, and loath that dish. Seldom do we read, that the Saints fell into the same sins, which once they paid for. David returned no more to his uncleanness, Hezechia to his pride of life; Peter to his denying of his Master. Try thyself then by this. If thou make a falling sickness of thy sins, and art always complaining, praying and disgracing of a sin, but yet fallest into it again as often, thy heart is either unsound, or unguarded: I grant that Beelzebub will light again often upon the place which he is beaten from; but I speak of a defilednesse of heart, consenting to that which it seems much to whine and complain of. For surely a good heart is always in combat against any sin, but above all against her most known natural corruptions, her eye is always upon them, they make her as the fish out of her element, quaking for fear. No hectic disposition upon the body so sapes away the strength thereof, as the fear of a sin formerly foiling the soul, makes it fearful of it, yea it nourisheth in itself a perpetual antipathy, and enmity with it. Many may be her staggers, but still she lies in watch and wait against them, and all the opportunities, occasions and inducements unto them.  
Fourthly, an honest heart hath a sensible joy in itself, that there is Trial. 4 a word of God to decide the question between her and her sin: 
In cases of question she is glad that the word may decide it.  Be the colours of a base lust never so strong and many, yet the soul is glad to hear, that neither itself, nor yet her corruption must determine the case, but that the word must and can bear sway. She saith in such a case as Saul did in casting lots between himself and jonathan: 
1 Sam. 14.41.  The Lord give a perfect lot. This is a sign that although the heart might possibly be blinded by ignorance in some case, yet sincerity is still alive; because it can rejoice to hear the cause of God pleaded against her own; and can find in her heart to abandon the most precious lust, rather than the least tittle of God's commands should perish. He who hath an ill cause loves not to hear of an equal bearing by impartial Arbitrators: But he whose cause is good, or at lest who loves peace, is more troubled with the controversy, then tickled with the gain; and therefore binds himself to stand to award, and is glad that there is any way to make an end.  
Fifthly, the honest heart cares always more for the preservation of the integrity of Commands, then for her own safety and ends. She Trial. 5 is like herein to the harlot whose the child was, 1 King. 3. end. The false mother hearing Solomon call for a sword to divide the child, 
She prefers the safety of the Command before her own skin.  looked only at her own ends, to be as the other woman was; but in the mean time she discovered her own unnaturalness, and that the child was none of her own. But the true mother who knew the cost and price of her child, could not endure the cutting of it asunder, but cried, Give her rather the child, than it should be slain. Just so is it here: A base heart, never bred by the grace of the Spirit, to obey Commands, rejoices when itself, and the word may have share, and share like; is glad to see the word mangled, and that God should have one piece of his will and she another. But a close soul obeying Commands, is of a fare other frame; for she hath been bred of the immortal seed of the word, lain in the womb, felt the warmth, and drawn the breasts of it, and lives and grows by it: Therefore she cannot endure to see it divided, wrested, abused, and cut in two; rather she is content to abhor herself, her own ends and respects, and cries, O Lord, let not the child be hurt, rather let my will be cast in the dirt. This is a sad trial indeed; let us come to the scanning of it: While Gods and our stream may be suffered to run in one channel, we easily give way to God: But, if it so fall out, that he will not suffer our dung to swim with his Apples, but if we will go in his stream, we must go in it merely, only our lusts must be renounced; nay, perhaps so the case stands, that even our lawful liberties must be removed, our lives, healths, gifts, contents, ease, elbowroom, credit and sway, must be shaken off, to obey a Command; and those who would persuade us (as Peter did Christ) to pity ourselves, 
Mat. 16.25.  must be rated away and forsaken, wife, child, friend, counsellor, people, Minister, who come in and tell us, if you suffer, and obey God, farewell the ease of our life, farewell the jollity of our town, our shops, trades, take, revenues, credits, contents: Oh! I say, if in such a case, the life of the child, (the honour of the world and of conscience) be more precious than all these, 
2 Chr. 34.17.  if then we flag not with hopeful joash, when his Princes came to entice him; If then we stick to a Command, if then we cleave to a charge, this is a sign of soundness indeed.  
Trial. 6 Sixtly, if we cleave to God's Commands, prove it by this mark; if we look at a Command nakedly, and cavil not against it by the opposition of it to other commands, if we set not Gods Commands together by the ears, as Saul did, affirming that the kill of all, sorted not with piety or charity; if we leave the consequences of our obedience to God, without pleading against them by arguments from absurdity, or inconvenience, it's a sign of a close heart: Our nature is, when we see the sad command to lie before us, to dispute against it thus, What shall become of my people, if I obey this command, what shall become of the glory of God? But honest obedience takes no more thought for God, than he takes for himself: if he commands us aught, he calls not at our hands for more than he allows us; but takes that to his own consideration, and will have us let him alone with that. We shall not need take thought for the good which is lost by our obeying: But we must not do evil that good may come of it. To forecast the disasters which our obedience may infer, 
Note well.  is to take upon us the person both of the Subject and of the King: if the King call for obedience, let the inconvenience upon it lie upon him: we have done our duty. Try we ourselves then about this, if we be negotious and curious for God, in a thing wherein we are not called, its thankless double diligence: 
2 Sam. 6.6.  As we see Uzza in staying the Ark was more provident for God than he required: and therefore paid dearly for it, though his intent was good. So, when we judge of obedience, not by success, but by the word. It was God his will that the Ark should be brought home by Saul, though he slew the men of Bethshemesh for looking into it. See 1 Chron. 12.  
Seventhly, he obeys closely, who only trusts God, and licks himself Trial. 7 whole upon him for any loss which he sustains, 
It trusts God to make good all she loses.  either for doing his will, or for suffering for it. An hypocrite upbraids God, as for his do, Esa. 58.6. so for his sufferings, Matth. 25.24. He thinks God to be bound and beholden to him for them: and if he either regard him not in the one, or reward him not for the other, he thinks himself wronged. Contrarily, a close obeyer counts his reward to stand in his obedience, that God will account him worthy, either to do or suffer for him. 
Acts 4.22.23.  And if he lose either his will and base lusts by the one, or his credit, health, wealth, or friends by the other, he looks at the promise of an hundred fold, grounded upon God's alsufficiency and faithfulness. A notable text we have 2 Chron. 25.9. when the Prophet forbade Amaziah to go fight with his enemies: his objection was, That he had hired Soldiers of Israel for some thousands of Talents: how should he do for those? The Prophet tells him, The Lord could abundantly restore those Talents.  
Brethren, we would suffer perhaps for God: but then (as it was with Amaziah) these Talents are the sorrow of all: hence comes our unwillingness to suffer. But as the Prophet said, so say I, The Lord can make them good: do but trust him. Affliction is a bitter herb; but it bears a sweet flower, and sweeter fruit. Give the Lord thy Talents, and thou shalt have an hundred fold bacl again. These losses which thou fearest, thy wife, thy children, thy contents, give them up to God, trust him with them, and he will refine them all for thee, that thou shalt receive them at his hands purer and cleaner, (not to say greater and fuller) then ever before. Those vapours which the Sun exhales from the earth, lose nothing by it, for they are so altered in the air, that they come down again more fruitful upon the earth, than ever. So, if God have once tried thee in this furnace, all shall come forth purer than ever. The daughters of affliction are the fairest of all other. There were no such women for beauty as jobs three daughters were after his affliction. He himself was purer, and so was all he had: 
Job ult.  and as affliction is a furnace, so is it a banque: job had twice as much after he had lost all, as before: No trade so gainful as this of the Cross: a man that hath had the experience of it, gains twice so much, nay an hundred times more than he had before: I say not temporally, (and yet God is alsufficient) but spiritually, to all that suffer meekly and patiently. Cast off therefore the clog of these Talents both from thy heart and thy heels, which do so hang on, and oppress, and trust God, and he shall make them good.  
Let us try ourselves in this case: Put case we deny ourselves in our passions and distempers of wife, servants in the family, when we be provoked: surely we think ourselves to lose our own will, and the satisfying of our lusts, which is as our life: what shall we have for it? Surely the peace of God, 
Phil. 4.  passing all understanding shall rule our hearts: we shall be more than conquerors, and the sweetness of the love of Christ (for whose cause we do deny ourselves) shall be sufficient boot in beam to pacify us: 
Judg. 9  we would not forsake our fatness and sweetness for an humour, to exalt ourselves; rather we would deny ourselves, to keep that precious pearl unstained. Can we then rest in this pay? Do we choose rather to pick out the mystery of this hundred fold, and to improve it by faith, than we will forfeit our obedience? Do we choose rather to maintain our liberty with God in communion, in prayer, in a quiet conscience, than we would break a command? Would we endure the greatest evil of punishment, rather than be guilty of the least known evil? It is a good sign. So I say also in our sufferings; perhaps we see ourselves slighted and disregarded by men for our service to God; yea, those who awe us most, do unthankfully (if not treacherously) handle us; our labour seems to be lost, and we are left to sink in our own charges. Can we now in this case commit ourselves freely to the promise of God, and say, Though there be neither calf left in the stall, 
Hab. 3.  nor bullock in the flock, yet we will still rejoice in God our salvation? When the wife in the bosom is not to be trusted (as Micah 
Mica 7.5.  speaks) when a guide, a friend, prove unfaithful, and our enemy is one, of our own Tribe, familiarity, household? Can we then trust in God, and make him our strength? Can we find sap and savour in a promise of Gods support, whether he seem to answer our prayers or not, yea, though in stead of relieving us, he add sorrow to sorrow, and give our enemies the better of us? Can we make songs of him in our pilgrimage, and find a realness in his promises, when nothing appears, save that God leaves us, to sink under our burdens? Surely it may appear then, that our hearts are close in our obedience.  
Trial. 8 Eighthly, if we close with both the substance, and the extent of commands, 
It closes with commands, without colours or cavils.  without colours or cavils against either. The guise of this world of hypocrites, is contrary: For the former, when the question is, touching the substance of reading, hearing, prayer, Sacrament, we colour over our unwillingness with some by-cavils. Being urged to read good books, they cavil and say, They are too deep and too learned form our understandings; as if we would read them if they were plain: whereas the books are plain enough, but we have no heart. Being urged to hear a good Preacher, we allege, we conceive not his method. If we be bidden to frequent such a good Congregation, we say, we cannot endure to be so crowded and thronged. If to follow such examples, we answer, they are too eminent for us to follow: whereas indeed, as once one answered, when he was urged to do some good with his great wealth; The thing you urge is good, but I have no heart to it: so, we want an heart. So, when we are called to serve God in our time, to fast and pray, we cavil, That it is dangerous; and therefore we crave pardon: whereas the Lord calls us to serve him with all our strength and courage, not only in safe and easy duties, but even in such as hypocrites count dangerous and offensive. Try we ourselves then by this Rule. If we profess to serve and obey God even in those duties for which the world loves not, with Paul we be not ashamed to make them the best and fairest flower of our garlands, it is a sign of closeness and honesty. See Acts 23. I say, if we be willing to bend ourselves to our uttermost wisdom and ability to obey, rather than through fear to give God the slip, it speaks well for us. That which the world counts evil, I am not ashamed to say, I worship God by.  
Ninthly, if in such Commands of God, as border (and that lawfully) Trial. 9 upon our own content and welfare, 
In the obedience to pleasing Commands, it looks at God, not ease.  yet we rest not in that obedience, but can prove that we are carried upon better respects. For example, it is Gods Command that we follow our Callings, That we punish sin when we can, wheresoever it lies. Now mark: We feel ourselves prompt enough (perhaps) to follow our work and business, because it runs in the stream of our commodity, and therefore we will not be idle: So again, it falls out, that he whom we pursue for his offences, is our enemy; and therefore we are easily drawn to pursue him. Here therefore the trial is, if we can by evident Arguments prove, that as we are not drawn to leave the duty for the neighbourhood to our own ends: so yet we do the duty from a superior principle of Conscience. As for example; though we should get nothing by our preaching, yet we would choose to preach rather than desist. And, as we pursue our enemy, so would we also our friend, if he sinned in like case. This is a good mark. For why? hypocrites are very glad when Gods and their ends concur: As the dung swimming in the same stream with the Apples, said, We Apples swim. But when we can separate the precious from the vile, and call dung dung; and Apples Apples, it is well. Saint Augustine said well, God bids me preach; but I feel myself to please mine own humour in it: God wills me to shine; and lo, I feel that I shine to myself: Therefore, as I will not cease shining for this reason, so yet I will endeavour so to shine to others in holy life, that I may not therewith shine to myself by pride.  
Tenthly, close obedience grows: It is as close and punctual in Trial. 10 old age, as in youth, and more, at least for mettle and substance. 
It groweth with ●ge. 2 Chro. 16.12.  It is said of one of the Kings of Juda, that when he was old, he put his confidence in the Physicians, as if he had not done so in his younger years; but closed more with the promise. There is a seed of Revolt in our base spirits, appearing more in our age, then in younger years. It is not noted in vain of that old Prophet of Bethel, 
1 King 13.9.10.  that he sent for the young Propht to eat with him, contrary to the charge of God. This then is some trial, if in our age we wax not more confident of our strength, more lose in our zeal, slacker in good example, remiss in our watch, and bolder to trench upon those Commands of God, which formerly we durst not transgress. If with our years, knowledge, experience, we grow more close, careful, wary and punctual with God, rather than otherwise, it is a sweet sign. Age is proud of itself, and gives large dispensations: And, it were to be wished, that our lamentable experience of all sorts, did not too much approve it.  
Trial. 11 Eleventhly, a true loyal heart rather strives to make up the breach of other men's rebellions, 
It stops the disobedience of others.  then dares venture to break the least Command itself. It hath abundance of mourning that others disobey God, and that God is not generally obeyed rather then want of honesty and will to obey itself. In 1 Chron. 12. the Text tells us, that David fetched home the Ark, as in other respects of duty to God; so in respect also of saul's neglect, who had not done it all his time. And josia is said to pull down all those Groves, 
2 Chro. 34.4.  Images, Idol-worships and Relics of old evils, which all his Predecessors had let alone: Try we ourselves then, by this, Whether our stream do run so naturally to God, that for the love and honour which we own him, we content not ourselves with obeying him ourselves, except (as fare as we can) we fetch in others to do his will; at least, that we have a large heart, to wish that it may be done in earth as in heaven, 
Matth. 6.10.  mourning for the narrow bounds of obedience, both our own and others, and making amends for the defects of others, to our uttermost. This is a good sign.  
Trial. 12 Twefthly, if we then obey God's Commands, when as yet we are not like to enjoy any temporal fruit of our obeying; 
It obeys when there appears no advantage for our obedience.  so that, come of it what will, we will cleave to obedience for obedience sake. Thus it is said of josiah, that he sent to Hulda for counsel what to do, when he had read the book of the curses of the Law, and stood convinced thereof. When she sent him word, that God had decreed to bring misery upon the City and Nation (although he for his part should escape the sight thereof) what did he? Give over the obedience of the Command? No: when he foresaw he should not, nor could prevail for the whole land; yet, for mere conscience sake, he humbled himself more before God, then ever any before him had done. If then in desolate times, we can find in our hearts to humble our souls to God, whether the success answer the expectation or not, and give our service to God, to requite it as he shall please, it is a good sign that love to him prevails against self-love in our obeying.  
Trial. 13 Again, true and close obedience is active and lively, that is, both living by the fruit of experience, 
Three branches.  as also watching all occasions and opportunities in special to obey, with reviving herself, and renewing her Covenant, zeal and spirit daily, to obey better.  
Branch. 1 
It is bettered by experience.  For the former of these Branches: First, it is experimental; that is, whereas the obedience of an hypocrite is a dead thing, theirs is lively. An hypocrite follows means and duties apace; but is never the better for them, because he wants the life of grace to draw acceptance and blessing from God. He lays heaps upon heaps, yet dies of thirst. As job speaks of the Ostrich, that she lays her eggs, and hides them in the sand; because God hath denied her wisdom to brood them: and so the feet of beasts crush them in pieces: So, 
Job. 39.14.  the Lord hath denied wisdom to the hypocrite, he suffers him to toil himself, and take pains to worship God, and do duties; but he is as willing to forfeit them again: comfort & savour he wants, he is as new to begin again after them, as before; only from hand to mouth, he pleases himself in his obeying. But the close heart so obeys, that he feels peace thereby, enjoys his obedience, feels the sweet fruit of it to encourage him, the experience of it to ripen him, to strengthen him, to better his resolutions and purposes in obeying for afterward, 
Acts 11.34.  that he may with closer consent of heart obey for time to come. And withal, being accepted in Christ, & having all his obedience dipped in his blood, he is cheerful, lively, and joyful in his attempts, growing by the experience both of his failings, to make him humbler and wiser; and of his virtues to make his obedience more settled, rooted, and fruitful, claiming (in an holy manner) his privilege from God. 
It is occasional.  So Branch. 2 also, it is occasional: An hypocrite will hear and praise the closest and most spiritual Sermon of obedience: say what you will of a close Sabbath, compassion to the afflicted, he yields to it: but in particular, and upon occasion, he is no body. When he fears death, none will make better covenants to obey closely then he. 
Compare Jer. 42.4. with cap. 44.16.  But let him be up again and healthy, he apprehends no occasions, his silver then is dross. As Ecclesiastes saith, The heart of the wise man is on his right hand, but the fools on the left. Each hypocrite in his pangs and hot blood is very fervent in obeying. 
2 King. 9.34.  So jehu marched fervently against jehoram, while the heat of self-love lasted, but the motion soon quailed. For when the heat was over, the next we hear of him is, that he departed not from all the sins of jeroboam. He rooted out jezabels' idols, but set up jeroboam. Sure it is, the obedience of hypocrites is dead ware: there is no active principle in it to quicken it, by each occasion offered to express itself: or by each defect and decay to recover itself. That it is, it is by starts and pangs, 
It is lively from a principle.  whereas the obedience of a Branch. 3 close heart, hath a principle always maintaining it in life, vigour, cheerfulness, integrity, uprightness and unweariedness. Try we ourselves also by this mark.  
True and close obedience lies close to God as well in particular duties Trial. 14 of our places and callings, as in the general course of Religion. 
It obeys as well in special duties of our calling, as in general of Religion.  You shall have many Magistrates, who as private Christians, walk religiously; but in the acts of their Magistracy, by't in their zeal: so Ministers, Parents, Governors of Families. A Christian is never searched to the quick, till the trial lie in his particular place. It is not enough not to be a rotten and hollow Magistrate, except thou also be a faithful one. A rotten one will discover himself by his treachery, & siding with those sins & sinners he should punish, under one pretext or other, declining the zealous pursuit of them: But one that is not faithful, will withdraw himself for fear, as loath to be noted, afraid of his betters, willing to sleep in a whole skin. Try ourselves by this: If we obey closely, we will not strive to quench, but to quicken up our selves, to pick out the best services we can for God in our places. As a good Justice will strain his authority, and improve the Statute to the uttermost against Sabbath-breakers, drunkards, and glad that he can thus express his heart: Another will by't it in and conceal himself. So Parents, so Officers, so rich ones, do that which others cannot, not, else, alas! what singular thing do you?  
Trial. 15 To conclude, an honest heart will not wear the Devil's Irons, nor be dispensed with: 
It is well principled.  she hath a sound principle, and is not like to hypocrites. I may compare these to Children set to School, some only to read, writ, and cast account, so fare only as will serve them to keep their Shop-book, or make their reckon strait: Others to be Grammarians, and so University Scholars, to learn the Arts and Tongues, that afterward their learning may principle and furnish them for all studies. So is it with these: The formal Professor, if he can pray, and tip his tongue with general religion, is at a point, and looks no further; he hath enough for the attaining of his own ends, and is never troubled about his course. But the sound hearted Christian, who strives to bring his whole heart and life under the Rule, hath never done with himself; but works his general principles into an infinite breadth of particulars: How shall I delight in the Sabbath? How shall I hold in my heart from giddiness and looseness? How shall I watch to God in my thoughts, affections and conscience? How shall I get strength against this secret lust, and that defect in duty, praying, hearing? How shall I use the world, as if not? or deny myself? God sees these errors, although man doth not. Oh! the principle of grace exceeds the shifting skill of an hypocrite, as much as heaven doth earth.  
These are some (among many others) which may serve to try our hearts (brethren) about this weighty business. Set we upon this work therefore, and cease not till by all or by some of these trials, thou canst (although but weakly, yet sound) judge thyself to be one that endeavours closely to obey. And as thou shalt by these marks discover thyself to be, so either be comforted, or admonished. To the which ends the two uses following shall pertain. Thus much for the use of Examination.  
Use 4 Fourthly, then let all such as can prove that they receive the word of Commands according thereto, with all closeness and faithfulness, comfort 
Comfort.  themselves in their condition. I have pressed the use (in part) before, to wit, in one of the Reasons. To apply myself more particularly, this I add, That thou who closest with God's Commands, mayst be doubly encouraged. 
In 2 respects. The first.  First in respect of thy special serving of thy time: Thou bearest witness to God, and to his truths, when thou seest the power of godliness borne down in this base world: know it that as the Lord will be slight with the slight; so, he will be close with the close: 
1 Sam. 3.  It is his promise, That who honour him, he will honour, those that esteem preciously of Commands, and walk narrowly with him in their obedience, he will esteem preciously of them, they shall be of his Cabinet counsel, they shall be privy to his secrets, he will make known to them his ways: 
Joh. 7.17.  So that when he is aloof to others, they shall have familiar access, yea if he give an account to any, of his administrations, they shall be sure to understand it. Abraham was for no other cause, called the friend of God: If ye do my will, you shall be my friends, more than my servants; for friends know secrets. 
Gen. 18.17.18.  Read that Ezek 9 Where the Lord causes them that obeyed him but in one of his charges (to mourn for the iniquity of the age) to be marked with a pen and ink, that he might know them for his jewels, for his beloved ones. And again he tells that Church in Rev. 3.19. because she had kept the word of his patience, that is, clavae to his truths in the times of danger: Therefore he would save her from the temptation which should come upon the whole earth: 
Close obeyers of God in lose times, shall have close comfort in trouble.  They that stand out for God, and will not oppose his glory to public sale and reproach, he will shroud them in the day of trouble, when others shall go from chamber to chamber with terror to cover their heads from wrath. A strange promise, which we can hardly see how God should perform; but yet God will do it for such as preserve themselves unspotted in conscience, and clean from the infection of others. In the mean time he will be found of them in their prayers; close walkers with God, shall have close audience, close peace, close comfort, inward refresh, as Esay cap. 50. speaks, read the 10. verse. Who is he that feareth the Lord, and obeyeth his voice? Let him stay himself upon his God: And therefore fearing God, fear nothing else: Although thou be scorned and pursued for this thy closeness, as a vile person, yet, let not this dismay thee, for thou sufferest for God, and (as Saint Peter saith) if for a good cause, and cleaving to a word, 
1 Pet. 3.14.  thou art feign to suffer, take no thought in that behalf; let them who suffer for their misdeeds look about them, but as for thy part, the Spirit of glory rests upon thee, and although thy face shine not as an Angels (like Stephens) yet thou shalt as much convince thine enemies, 
Act. 6. ult.  as he did; the same Spirit of courage and patience which upheld him, shall sustain thee, till thou be redeemed fully from all adversity. 
Heb. 10.37.  Bear a while, and he that cometh will come & not tarry: in the mean time, side not with them who break Commands, and would have thee follow their examples: But rather if this be to be vile, be thou yet more vile, and the more thou avilest thyself for God, the more honourable he shall esteem thee.  
The like I may say of thy obeying commands in the general practice of Christianity: take comfort in this also. Canst thou say, 
The second Branch. Rom. 7.22.  that thou delightest in the law of God in thy spirit and inner man? I tell thee, thy estate is better than to be a Prince, without it. The Lord hath done great things for thee (if it be thus) and (as Paul speaks) even made thee for the very nonce. 
2 Cor. 5.  Consider the days past! Hath it always been thus with thee? Couldst thou always desire to be unclothed, and clothed upon? Couldst thou always desire to die daily, through the rejoicing in our Lord Jesus? Was thy soul always under the authority of the commands both of Law and Gospel, with sweetness and delight? Was it not rather bitterness and gall? Who then hath made his yoke easy? Surely he who deserves unspeakable thanks at thy hands for it! And therefore be also truly joyful in thy portion! The time was when such a liberty of going in and out with the Lord, would have made thee leap: and shalt thou now carry it about thee, 
Delight in obeying the sad commands of God, affords solid comfort.  without savour or sensibleness? Perhaps thou wilt say, I have my load another way, a deal of base corruption hanging upon me, to cool my courage! Oh! but the Lord hath only tried thee thereby, whether thou wilt forsake his yoke or no, for thine own ease: he doth but put a back-bias upon thee, that he might weigh thy motion to himself; thou art not hereby hurt one whit, but much bettered, kept in awe, and humbleness before God: whereas else thou wouldst be puffed up! But, is this, or ought this to be any cause of thy discontent? aught it not rather to increase thy comfort, when thou seest the Lord hath provided against the vanishing of it, to make it durable? Oh! bestow but a few hours in a week, to think what a privilege it is for dust and ashes, nay a dunghill of rebellion, a depth of treachery, to be so changed, as to come under the line of God, and to be under his authority, with a willing heart, to make the love of Christ thy banner, and to be subject to God thine heaven! Oh! to have thy will captived to his, and to desire to know, fear, love, close with, nothing save his will, what is it but the suburbs of heaven? to feel a vein of sweetness to overrule thy soul, and to cure that light, giddy and frothy emptiness of it, to sadden and settle it under this power and kingdom of the Command! To cast out the law of the members, the law of a proud, a stout self-loving and selfseeking heart; to be above these, above corruption, so that as they stink in thy nostrils, so shouldest thou in theirs: Oh do not count this a common privilege, rather nourish it, hug it in thy bosom, beware lest any steale away thy Crown! And rather than thou shouldest live to see that day, wherein the commands of Faith and Love should wax stolen, and unsavoury, choose to be taken out of this world, that thine eyes may never see the evil of a revolting heart, 
Heb. 3.12.  to departed away from the living God.  
Use 5 Fifthly, if we feel by due examining, that our hearts warp from God's Commands, 
Admonition. Let's of close walking with God must be abhorred.  then let us be admonished to amend it betimes, and to search and cast out all such lets as do hinder and forestall in us this closing with God. As it fares with hypocrites (of whom I have spoke) that they have an habitual contrariety: so it often falls out with the people of God, that they meet with many actual rubs which oppose this subjection of spirit. Not only that old Adam, which is ever present, (and when they would do good) still suggests evil, and when they would shake off evil, still hinders good, as Rom. 7.14. But also, they meet with one or other actual affront, in whatsoever command the Lord tenders unto them, which dogs and disquiets them from the entry upon the work, 
What they are.  to the upshot thereof. There be as many Let. 1 subtleties of heart, or stops of encumbrance, as there are commands, one trick or other still is put upon us. If the command be to be unspotted of the world, than the Devil comes in with the necessity of following my calling, of close attending our work and trades, he tells us the world is hard, and he that labours not must not look for meat, we must have no more than we toil for, we must therefore do as others do, and sell as the market, we must make the most of our commodities, and spare for a hard time: (and yet perhaps we be rich, have not a child or kinsman to bestow it on) and so under this cloak, breaks in abundance of worldliness, not only to keep us from unspottednesse, but even to drown us in the world. So let the Lord but Let. 2 press us to suffer for a truth, rather than betray it, perhaps we answer we would feign do it, but then throng in such a number of fears, how shall we endure persecution? How shall we bear reproach? Insulting of enemies, imprisoment, threats, fines, hard handle? How shall I bear the loss of my gifts, credit, favour of the world, company, contents? How shall wife, children be maintained, family and charges supported, defrayed in this unthankful world? Thus while the mere outside of things is looked at, the cross is terrible, all suffering is tedious: and thus is it in all other commands, carnal reason, ease, remissness and slackness of spirit, vanity, infidelity, and such other scurf breaks in: and then comes in a marvellous weariness of resistance of our lets, and so a willingness to be foiled, to give up our weapons, and to resist no more, as if we despaired secretly (in our base spirits) of ever recovering, and therefore must give ourselves some intermission and ease. Suitable hereto, is a third let, when we think our strength not yet Let. 3 grown to such maturity as to digest so strong, and bear so weighty commands as Gods puts upon us, and so assume (the while) a kind of exemption and liberty to ourselves for the present. So also when we Let. 4 nourish not the Promise with the Command (without the which, who doubts but it is burdensome?) But are carried by the present sense of our spirit, how that welcomes or distastes it, and go no further, and so mar the work by ill handling. Otherwhiles defiling and abusing Let. 5 ourselves by some truths, which serve us not to hatch us up to laziness and ease, but to encourage us in weakness: As that God passes by the transgressions of his people: our perfection here, is the sight of our infirmities: No perfection is here to be looked for: Again, Let. 6 looking at the common guise of the world, their formal lose religion, and yet how they carry it out, God suffering them, and men admiring them: or at least, looking at the loser sort of Christians, what largeness and breadth they allow themselves.  
Sometimes also by ill custom in lesser evils, not espying how the Let. 7 heart waxes degenerate and unsavoury, losing ground of close obedience daily. And this is not the least let of all, that men will not give Let. 8 themselves leisure of thoughts, to meditate, and so to equal their hearts to the sadness and closeness of God's Commands: but go on in their course, and run their round, (as blind Samson in his mill) not considering what wash way they make of God's Commands. Oh! these and all other scurf of this kind, as Antinomian liberty under the Gospel, erroneous thinking our obedience to be closer than it is, because in some duties (which please us) we are close: whereas in others we are lose: as, when God requires us whether alone, to be always well seasoned, and least alone: or if with others, to curb our vanity and vagaries, and either to do good or take it: I say, These (for it were infinite to say all) the Lord will have us cut off by the same sword of his Spirit, even by his Commands: always watching a base heart, always armed against Devil and world, her threats or her baits: and when they have gain●●nd God all they can, yet to conclude for God, and to determine and resolve all our resistances and demurs, by his bare truth: saying, All these have their colours: but against them all is one truth, one eternal, righteous, unchangeable word of God, which must carry them all, and my soul down the stream.  
Be warned then (brethren) by this caveat: Do as the Saints have done before us: 
Rom. 4.18.19.  Abraham had a world of exceptions to snare him: he foresaw that the kill of Isaac employed not only a contradiction to the promise, but also infinite many absurdities, as to break a moral law, to make himself a man execrable, an abhorred person: therefore forbidding his thoughts to plod any longer, he drowns all in the command: God (saith he) who gave him, requires him: why should I then deny him? Absurd, contrary, impossible charges to flesh, imply, that God will aid the soul of the obeyer, with the more singular grace, and crown it with greater rewards: and therefore he resolves to go downright with the command. 
Gen. 39.8.  joseph had his thoughts (no doubt) stirring, when he was tempted by his lewd mistress; perhaps, if I do it, honour, gain, preferment, may ensue? But to be sure, on the other side it will be most woeful for me to fall into the pit of an whore, 
Prov. 6.26.  to be snared for ever with a cursed conscience: oh (saith he) shall I do this, and sin against God? Here (beloved) lies the main trial of a Christian, if, when all is said that can be, against the charge either of believing or obeying, the soul shall devour all her objections, as Peter (when after his idle fishing all the night, he was bidden to cast his net on the right side of the ship) Lord, 
Luke 5.7.  at thy command I will cast in. So do thou and prosper. And so much also may serve for this use of Admonition.  
Use 6 Now I conclude with two other uses, of Reproof, 
Reproof.  and Exhortation. For the former thus: Are Gods charges so close, so spiritual, so binding? Surely then the course of this world is very blame-worthy, for that loves nothing save liberty and dispensations. It was wont to be said in the times of those heretics, All the world is become Arrian: but now we may say, It is all turned libertine Antinomists and Libertines, (who under the colour of ascribing to the excellency and extent of faith and imputation, (which they never well understood) maintain a licentiousness of practice) have filled the world, at this day. The course of such among us as have written or preached some abatements to our former Tenets and Articles of Doctrine, allaying and corrupting our principles of justification, free grace, and other the like, hath brought forth this bastard fruit, and Papists dare publicly write books in the reconciling of our Doctrine in this Church of England with their own Tenets. And as some Separatists from the writings of some of our Worthies, have falsely extracted a necessity of our departing from the Church of England: so would these impudent Cassander's force us to come in and join ourselves with their Popish Synagogue? What true and Christian spirit should not mourn to see our old pure wine thus to be mixed with water, and our old coin so embased with copper? For practice, much more apparent it is, how men make dispensations for liberty, in all the chief points of Christianity? What one act or duty savouring of sincerity or the power of Christ, is not catcht at, curtolled, diminished, and dispensed with? 
Dispensations against the power of truths, is a great sin of our times.  When were the lascivious wits of men more busied, or their profane hearts more bold, in fleecing away the extents of the truths of God, as they are in Jesus? And why? Surely, because whensoever power of truth decays, there the tenets of truth must also be limited, restrained, and circumscribed. Yea, and men would seem to be mad with reason, 
Sundry instances named.  and to maintain, That those former times wherein Doctrines and Practices of men were more close and strict, were times of less light and judgement: but now (say they) we are grown to be more skilful and able to discern, and therefore may take more liberty. Who ever heard that ignorance bred closeness, or that light bred liberty? True it is, that as truth, so the power of truth lies low in the earth, and is hidden deep, and requires a long time to dig it out. But to affirm that the truth was more strict in the beginning of time, then after; and that it is the honour of time to broach liberty & looseness, how unreasonable it is? No, rather we have by our base deserting of truth, or detaining the same in unrighteousness, brought upon ourselves a revolt from both truth and the power thereof in great measure, and made our ends worse than our beginnings; except the Lord mercifully do set our Sun ten degrees back, and reduce us again to our first temper. Let us not think those days which God honoured with so much blood of our Martyrs, (and that in the infancy of our Church) were further off the power and savour of godliness, than we are. Rather it might become us even now (in our Laodicean selfsufficiency) to learn of them, and not to pretend our own liberty and breadth, as an argument of greater perfection.  
The truth of it is, look we into all estates and conditions of life, 
Amplification of this reproof.  great, small, or middle; into all actions, behaviours of men, moral, spiritual: into all their ways, either of worship and ordinances, or of life and conversation, and we shall find not one of these to have escaped the taint of carnal liberty and dispensations. Our forefather's zeal could outbid all fears, persecutions and dangers, for the maintenance of commands. But we (degenerate creatures) are all for abatements, and how we may reconcile Gods and our own ends together. If men could refine the Bible, and make an Index Expurgatorius, for the dashing out of the most close, powerful Truths, as too hot and heavy for the times of looseness, wherein we live, how welcome would they be? As Papists have done with the second Command, and with other writings of men, which favour not their proceed: so do we now go about by our practice, to traduce those grounds of Religion formerly received, and call them into question. Who is he, that seeing our Sabbath profanations, our pride in apparel, our garish fashions, disguised cuts of hair and attires, both in men and women, the height at which the most live, how the Peasant affects the habit of a Yeoman; he, of a Gentleman; he, of a Knight; he, of a Lord, and so forth, would not say, The whole world runs riot, and is mad of liberty? Who can endure a Minister, who (like Micaja) will speak nothing for fear, or flattery, but the naked truth? How are Gods commands in short time, like to be turned into men's carnal dispensations? 
2 Kings. 22.16.  So that, their look and habit will scarce be discerned.  

Marks of dispensers. Some branches of reproof. 1. Number. 1 King. 22. 1 King. 18.22.  And this may appear by these particulars: First, compare but the number of closers with God's Commands, with the multitude of dispensers, and we shall see in Scripture, how many false Prophets Ahab had to one Micaja, how many Baal's Priests jezabel had to one Elija, how many thousands of staggering Israelites to one josua: Eleven Tribes, Exod. 32. fell to set up the golden Calf, to one Tribe of Levi, which detested it. And the like proportion was in our Saviour and his eleven Apostles, and a few others, to the swarm of Pharisees and dispensing hypocrites. 
2. Cunning.  Secondly, what cunning do such as are lose in obeying God's commands, use, to hook in them that are better minded, to sort and side with them; and how happy do they think themselves, if they can make to themselves one Proselyte? How eager was Ahabs' messenger to seduce poor Micaja? 
1 King. 22.  And how safe are they when they can pervert such? When Boner could draw in some of the weaker sort to the persecuted Christians, to side and league with him against their brethren, what a May-game was it? Therefore Solomon wishes us to put our knife to our throat, 
Prov. 23.2.  and not to venture upon the dainties: for they have a hook underneath. And how eager are such people as do themselves break the Lords day rest, against them who dance not after their pipe? How greedily do they snatch any occasion which they can find, from the errors of the better sort, for the establishing of their own? Yea, and that from those, whom (otherwise) they hate and abhor? Mr. Beza and Mr. Calvin are men whom many do not allow in all things; yet how do they magnify their opinion about the unmoralnesse of the Sabbath? And thus do they delight to disjoint the good, that in their divisions they may reign. If they can pick out any who have learnedly written about games and pastimes, Cards or Dice, how do they applaud such, and scorn the learning of such who are otherwise minded? As the Fox, whose tail was cut off, was glad to have all other beasts to cut off theirs. 
3. Counsel carnal.  Thirdly, their counsel is suitable. Oh! say they, ye shall do well to moderate your zeal and severity, to be more calm and temperate: It were not your wisdom to go so fast on, but ye may know how to come bacl with safety. It is good policy for every man to secure his own Retreat. When young and hot blood is spent, you will be wiser; and when you have seen more into the world, you will be cooler, and repent of your strictness.  

4. Questions.  Fourthly, how earnest are they in all their questions, to find out the least degree which an obeyer of commands can possibly reach unto? May not such a measure of believing, humility, and self-denial, serve the turn? Must I of necessity either lend my money without usurious contracts, or keep it still? How should a Commonwealth want such as take use? Must I needs pray so, and so usually in family? Needs be subject to my husband for conscience, being a man meanliter parted? Me thinks men are too scrupulous in these cases. Can ye● not limit us a little for the keeping of the whole Lords day? May not the public duties serve? And may we not be dispensed with for private serving of God apart, if we worship him in family? Is it so material of what fashions our apparel be, so our minds be modest? Or, what companies we come into, so we be ourselves religious, chaste, and sober? Is it of such necessity to prepare ourselves so strictly for the Sacrament? Or to examine others of their fitness? Is it not enough that the Minister doth it? Is it required of us, to abide in our places, to do good, to govern others by our example, and not to run up to the City, there to spare, and rake together for our backs, pride of life, and procuring of great matches for our children? 
1 Cor. 7.20.  Must a man abide in the vocation wherein God hath set him, without picking quarrels with it, weariness of it, and changing it at our pleasure for advantage? May we not sometimes strain a joint to please wife, husband, friend, great ones? And so by a little yielding, keep off the dint of that which would else light sor● upon us? Me thinks these things might admit more limitations than so. The world was never so mischievously set (to use Aaron's words, Exod. 32.22.) for their wills and liberties, as now: And to this market every man makes haste, and the question still is, What is the lowest price?  
Fifthly, what are the wits of most men spent about, 
5. Wits.  save the devising of tricks and distinctions to weaken and loosen the chains of Commands? What arguments doth their carnal brain suggest, partly from probabilities to flesh, partly from the prejudice of men against the persons of the strict, and partly from the multitude of the loser sort, or such absurdities as seem (in sense) to flow from the closeness of commands? Some alleging, it wearies them to hear a Sermon above an hour long: Others, that they can hear more in an hour, than they can practise in a week: Others, that it confounds memory: Others, that now men have knowledge enough. And as in this, so is it in all other respects, and one or other cavil arises against every Command.  
Sixthly, 
6. Malice.  how opposite are men in the pursuit of such as seem not to like of such Coleworts as themselves feed upon? 
Judg. 17.  We read how clamorous that Idolater Mica was, when the Danites had stolen away his Idols? How mad Laban was with jacob for his Gods? 
Gen. 31.30.  And so are men in these days, against any Ministers, who convince them of their bredths and lose liberties? Men choose rather to lose their blood then their ease, and form in Religion. Surely, the people are grown so deep in love with this trash of slight serving God, that they could scratch out his eyes who should pluck them off from their Idols: And as she spoke (in another kind) that the custom of women was upon her; so the stream and course of the world doth so inchant them, that it is death to them to stir an inch.  
Men will (to conclude) run and ride till they tyre themselves, 
7. Partiality.  to confer with such as they think of their own judgement, such as will smooth and sow pillows under their elbows. But if they might converse with others at the next door, who are of another judgement, they eat them purposely: And so (to conclude) we all look to buy by the largest Bushel from God; but when we come to sell, we get the most scanty one that we can come by.  

8. Baseness.  Look among Papists, and tell me, what cost, what extremities will they not endure, rather than their Catholic cause should go down? But among us, where is there one of a thousand that cares for the cause of God, the sincerity of truth, or such as profess or suffer for it? Oh! most unthankful people. Hath God taken all this pains to make his will familiar unto us, to reveal himself to us in his narrowest truths, to make his yoke sweet, and his burden light, and go we about to cast it off more desperately now, then when our light was small? Do we thus requite the Lord, like an unthankful Nation? We, who should have been the closest and narrowest toward God, and walked most uprightly and closely, 
Deut. 32.13.  do we kick up the heel, and pluck bacl the shoulder? Do we revolt and play the fugitives, with Demas, 
2 Tim. 4.10.  from the Banner and Colours of our Lord and Master? Oh! that this day our sins might come to our remembrance. The Lord shame us for it, Brethren; especially such of us as have buried our care and closeness, under a clod of carnal wisdom, earthly affections, fear of men, love of ourselves, custom of the time, examples of our betters. The Lord (I say) gaster us off these Idols, and teach us to leave off our correspondencies with hypocrites, and to be transformed in the spirits of our minds, that we may approve what is that good, acceptable, and precious will of his, not only in judgement, but in power and life of obedience. And so much for this Use. Now I hasten to the last.  
Use 7 And that is Exhortation, standing of sundry branches. The first whereof is, 
Exhortation. Branches of ●t, three. 1. Mourn for them who have forsaken their closeness of obedience.  That we mourn unfeignedly for the desperateness of others in this kind: Oh! If we be as ready to forgo our Jewel and Clown of close walking, as this world is willing to rob us thereof, we are not like long to hold it! Oh then! if the world be so resolute to hold her own, how should we learn to hold our own by their example? What a shame is it that the children of this world, should in their generation be wiser than the children of light? Should we then dare to prostitute our consciences to such? If we might have all the glory of this world for our worshipping this Idol, should we not abhor it? Is it now a season to fly, to stagger, to betray God's Commands? No, rather let us cleave the closer by their warping: and as a chaste Matron beholding a debauched strumpet, closes more with soberness then ever; so let us do with the obedience of Commands: when we come before God in our most special devotions and prayers, let us not (with those hypocrites) feel a pleasure of our own tickling us: 
Esay 58.  let not us seem to disavow the declining, looseness & hollowness of others: and in the mean time, keep false weights and measures within ourselves; let not us have a traitor's heart to keep our breadths in Gods narrow, but come to the oath and covenant, to come under the authority of God, loathing all our slightness, ease, baseness, bondage, bringing him so much the more close obedience, by how much we seem to detest the contrary: And having so done, learn we (with David) to prize the purity of Truths never the worse, because others embase them: when he had (in the former part of the Psalm) mourned for the manners of others, he adds, 
Psal. 12.6.  God's word is as silver purged by fire from the dross: So should we be so fare from quailing of judgement, or weakening in affection towards the commands of God, because others vilify them, that rather that should provoke us to adore, and admire the purity of them: And not only so, but to cry out with him, Help Lord for the godly men decay, and hypocrites increase: 
Verse 1.  Arise therefore, quite thy cause, deliver thy people, set them at liberty that stick to thy Name, and bring forth their light out of darkness, 
Psal. 37.6.  as the morning, and their righteousness as the noon day. Send forth O Lord, rain down grace and goodness, and let it bear down this stream of carnal liberty, as the sea bears down a brook: Bring thy Commands again into honour, and make all such as teach dispensations against them as odious as Monks and Friars: This is the first.  
Another branch is, 
2. Branch. Much more for our own looseness in that kind.  That all God's people do mourn and humble themselves for their own playing fast and lose with God's Commands. What godly heart is there in the world that could not beteam God whole days & nights in this lamentation! Who should so poorly know his own spirit in this kind (if he attend it at all) but this work should be precious? Either to rid his soul of her base slightness, or to fasten upon it, the cords and chains of God with more closeness and delight: Say thus to the Lord, Oh I feel no power, no girding of loins, 
A form of such a mournful complaint.  no awe, nor fear to lie upon my soul by thy commands; I sit lose to prayer, to watching, to hearing, to meditation: I feel this day slipped from me, without redeeming it to the best use, in all my solitariness, company, liberties, duties, I have been as one in a dead sleep; no virtue hath gone out of me this day, either of living by faith in the promises, or of compassion to the distressed, of love to the Saints, mourning for the afflictions of joseph, I have met with objects of the world, of impatience, of uncharitableness, and yet no chains of thine have been upon my spirit, but I have walked as one at his own terms: Surely the cords of God's Law have not bound my lusts as a sacrifice to his altar, nor the loadstone of his love hath not sweetly drawn my soul to obey him with delight, but I have been mine own man in all these! My will hath not been subject, and (as it were) bound up in thine. 
Matth. 8.  I have not been myself under thy authority, as that Centurion was! I look that my will should be done by all that are under me, yea I look that they should walk in all wel-pleasing toward a sinful wretch, yea, obey me punctually, closely, universally, yea, my very thoughts, that he might be a servant according to mine own heart, and whether I give a reason or no of my charges, I think it equal, that my inferior do nothing at all swerve from my commands.  
Oh! what shall become of me for my lose heart, thoughts, affections, conscience? What shall I answer for my dead, hard, lazy, empty, senseless, sensual heart, in point of a tender, cheerful and upright walking with thee! I see saul's subjects being charged to fast, 
1 Sam. 14.30.  trembled to see his own son to touch a little honey, so fare were they from tasting it) and shall the awe of a man in a trifle (saving the vow) so absolutely surprise their wills, and yet the eternal and righteous will of God not be able to prevail over me! O Lord, I deceive all that know me, when I do the material part of a command, the life of the duty is absent; when I do the moral part, the spiritual is far off; and although I see and know it thus, I am so chained under the law of my corruptions, that the integrity, the scope, the fruitfulness, the large-heartednesse of my obedience, is not to be seen: Oh! I offer sacrifices halt and blind, wanting heart, liver and reigns: I am so fraut with myself, 
Rom. 7.23.  and the command of evil, that good is seldom present. A lust hath a principle in me, causing me to love it, to serve it, to use all means to fulfil it, to shun studiously whatsoever might cross it: But I feel not that spirit of grace, which should cause me to obey, from a principle of sweetness: still there is somewhat which me thinks I choose rather to do, and to be swayed by, than the law of love to God for his love to my soul! Oh! herein the Lord my God be merciful to me, that whereas I have found as much mercy as any, yet I have bowed to this lust, and that, and worship my own fancies, and am as like to do still, if the awe of God lie not more closely upon my soul! Oh! that this fire might always so burn upon mine altar, as might consume my dross, and put some life and courage into into me, to get out of this Circle in which the Devil hath conjured me, to walk deadly and basely towards the Commands of God  
Nay (which is worse) O Lord, I am grown to this point, even to lie as a beast in a slow, groaning under her burden: so lie I, in a sullen discontent of heart at the Lord himself, that he enlarges me no better, when as yet I nourish myself, all the while, in my ease, and carnal distaste of his straight Commands! Oh! me thinks my cursed heart (because it cannot have her will of him) could even tell him to his face, That he is an hard Master, and gathers where he strawed not! Alas! I consider not, that he hath me at the vantage, because I have lost the grace of my creation; nay abused a better grace of Mercy; and therefore may justly be punished for the least Rebellion. And not only thus, but from this stubborn heart of mine, it comes, that I set my sails abroad, and commit myself to wind, and weather: am not smitten when I break all cords in two, as Samson I am lose in Sabbaths, in the curbing of my passions, my vain thoughts have their thoroughfare, and lodge in me, and yet I am not troubled, I swallow every gobbet, and let it go: Once I could strain at a gnat, but now I devour Camels, and hear no more of them: Oh! Lord, I pick quarrels with those laws, which have formerly been equal to me!  
And (more than these; Lord) I am grown to this sad point, that the sense of a bit and bridle, is (by custom of looseness) quite slipped out of my mouth; I begin to frame God, to be such an one, as my base heart could be content he were: even a God like to myself, who will neither do good, 
Psal. 50.  nor evil: whose threats are as the claps of thunder, without any stroke following: I hope to go on in a Round and way of easy Religion, and doing of one duty after another successively, without straining of a joint: But as for any sadness of Commands to weigh down my spirit to solid fear, (being thus accustomed to a slight and vain course) I feel it not; God help me!  
In all these respects, what shall a poor soul (O Lord) do, 
Conclusion of this branch.  with itself? What (O my deer God) shall bring me back again, after all these desperate revolts, unto thee? I wonder that I should not be wholly left, to utter woe and open offences! I know nothing in myself, why Satan should not have me at such a bay, as to cause me to departed from God, grossly, and generally, aswell as in these secret rebellions! For, I wax weary of thy yoke, and am content that others should abide the heat of thy work, and myself be released! O Lord, I am so fare from pleasing myself in this state, that, rather than I would be under the misery of my slightness, I could wish thou wouldst cast some other unpleasing chains upon me; some stinging cross, some corrasive to eat out my dead flesh: And, (as untoward as I am to suffer) if I deceive not myself, I could wish the sweet fruit or such a course, with some pinch to my flesh, rather than thus giddily to provoke thy Majesty by the transgression of thy Commands!  
But thirdly and above all, this is exhortation to all God's people, Branch. 3 to sadden their hearts, and to lie under the Authority of Commands for Conscience sake. A most solemn point, above all, that I can say to urgeit. As before I spoke, when jacob went to Luz God cast a fear upon the nations, that they durst not stir a joint against him. Oh! 
Genes. 35.5.  such a fear shouldst thou beseech God, to cast upon thy soul in secret, 
Fear of God besetting the heart a great mean to keep close to God.  wheresoever thou becommest, that it may him in and compel thee to obey! As it's said of the cloud which filled the Temple, and caused the people to fear the presence of God, who was in the midst thereof: so, should this cloud always lie upon thy soul, to smite an awe into thy soul of offending. Theris is a base spirit in us: it is not love alone, which can long hold us within bonds: 
Heb. 12. end.  Therefore we had need (as it is Heb. 12. end) to hold fast such grace, as may cause us to walk in reverence and holy fear. 
Deut. 32.46.  Moses (summing up the contents of that Swans song of his, in two words) tells the people: Set your hearts to all the words of this book, which I testify to you this day, that is the law of the covenant: it's a sad law: sadly therefore set your hearts to it. He, whom we have to do with, is one, 
Heb. 4.13.  to whom all things are open and manifest: his word is quick and as a two edged spirit, dividing between the soul and spirit, the joints and marrow, the thoughts and intents of the heart. Dally not therefore with him: It's fearful to fall into his hands: He will not spare us: but will punish our sins. And, 
Heb. 10.31.  if we call him father, who judgeth without respect of persons: 
1. Pet. 1.17.  pass we the whole time of our dwelling here in fear; For, our God is a consuming fire. This in general.  
In special, 
The command of the Gospel to believe in Christ is most solemnly to be obeyed.  make conscience of the most solemn command of the Gospel, to believe in the Lord Jesus, close with this command. It is the most sovereign and indispensable of all other: Obey this, and obey all: for in this stands the obedience to all the rest. The Lord hath engaged all his glory and honour upon this one: That the most vile, miserable sinner living, who is willing to come in with his load pinching him to hell, shall find ease: Whether it seem so, or no, this is the truth, he hath purposed to magnify all his Attributes in showing mercy to such an one: He will have it known, that he can do that which flesh cannot, even love the most hateful enemy in the world, that is weary of his enmity. This he hath set down with himself from eternity; in time hath declared it to his Church, by giving his justice a full discharge in the blood of his Son. He is the upshot of promises, and therefore looks that he be believed; yea, for a recompense hereof, that he hath made all Yea and Amen in him, 
2 Cor. 1.20. Joh. 3.33.  he desires but to be believed, counting them that do so, to seal that he is true: and calling the rest liars. Consult not now with flesh and reason; Say not, that this word is fare from thee, 
Rom. 10.8.  it is near thee, it is offered and pined to thy sleeve, 
Esay 1. Luke 5.7.  that thou mightst believe it; consent and obey this, and the worst is past. As Peter said to Christ, At thy command I will cast in, though I have cast all night, and catcht nothing: So say thou, I have long traded with mine own inventions, devotions and duties, but now at thy command, I will try what thy promise is worth, and cast myself wholly upon it for pardon, grace and life. If I perish, I perish. Venture so and prosper. Secondly, proceed to other commands: The same Lord of commands, bids us love one another; for love fulfilleth the Law, 
Joh. 14. Jam. 3. 1 Tim. 1. All other commands issue from faith.  the end thereof being love out of a pure and good conscience, and love unfeigned. Fear this command also. The person of man (who is thy immediate object of love) may, perhaps, seem contemptible to thee; for what can he do unto thee, whether thou love or love not? But he that made thee and him too, and hath planted you both in the body of his Church, under Christ the head; he it is, who bids thee love thy neighbour; love him by reproof, and murder him not; love him by counsel, example, admonition, compassion: lower not upon him, kerb self-love, passion, indignation, wrath, envy, revenge, slighting of him, disdaining him: Think with thyself, it is not for nought that all the commands are said to be done in this one, of Love: Think not that all shall be well if thou canst but believe in Christ; 
Matth. 25.  know, that the Lord Jesus himself, who will call for faith at his coming, Luke 18.8. will call for love also. The want of love, and the due carriage of thy heart toward others, is a spiritual solemn command of the Gospel as well as faith, and one day will appear to be so: when God shall call thee to the Bar, and convince thee, how little fruit of love hath ever proceeded from thee. Therefore close with this charge also; look not upon man, but upon that God who hath bound thee to him by this chain of love, and who will hold himself wronged in the violation of it: lay a more solemn charge upon thy spirit in this kind, then ever, and feel thy soul to lie under the authority of this command, as well as the former.  
And what more should I say? From these two well-springs proceed all the streams of Commands, concerning, God, Man, and thyself. Hence issueth a Command of a close keeping the Sabbath, ordering thy conversation aright; 
Eph. 5.15. Jam. 1. ult.  hence comes that charge of walking circumspectly, as wise: keeping thyself unspotted of the world. Hence it is, that thou art forbidden to have thy course in covetousness, to have any fellowship with the unfruitful works of darkness. Hence also it is, that thou art bidden, Redeem the season; 
Heb. 13.5. Eph. 5.11.16. Mat. 16.26. 1 Pet. 3.9.  Walk wisely toward them who are without: To take up thy cross daily, to deny thyself, to live by faith to sanctify God in thine heart, and make him thy fear. And the like I might say of the rest (for it were endless to speak of all.) Conceive of them all as coming from one rule of righteousness: And know it, he that requires one, urges all: Perhaps thou wouldst think it equal to obey the Magistrate, obey thy Parents, keep the Sabbath: but know it, the same God commands thee to preach in season and our, to execute the righteous judgements of God, to be subject to thy husband, to teach thy children the fear of God: These are special ones, and less welcome; but if thou obey not them, thou dost but play fast and lose with God in the generals: For all sound obedience to God is equal and uniform. I know what flesh will say, 'tis tedious to be so tied and tasked, to be held to it from day to day, never out: say not, I could be content to fast and pray one day, to redeem liberty for many: I could walk close for a Sabbath, so I might be mine own man all the week. But know, that the law of love takes no thought for continuance; it is no violent compulsion, as a slave to ply his work; but as natural as for the fire to burn, or the sparks to fly upward. Let the Law be once written in thy heart, 
Jer. 31.31.  and it will teach thee holy wisdom, love and delight to accommodate and apt thyself to each one in special equally and constantly. 
Simile.  The Law and Art of music in the mind, acts the finger's ends to such a nimbleness and presentness of service, as is admirable. And if the writing of letters and characters upon Fringes and Frontlet's, were so powerful, as to prompt a man to the obedience of each occasion: what then is the law of grace written in each faculty of the mind and will, in the reins and the spirit of the Soul? But here I cease for this time. Let us pray, etc.  
The end of the ninteenth Lecture.   

THE TWENTIETH LECTURE continued upon the 14. VERSE.  VERSE XIV. 
Then he went down and washed himself seven times in Iorden, and his flesh came again unto him as the flesh of a little child, and he was clean.  
WE ended last time with some exhortation: But (brethren) because me thinks I hear some say; Were it a thing within my power to compass, there is nothing which I more wish, then to delight in the law of God in my inner man: Quest. But I find no power to it. Tell me therefore how I might attain it?  
Answer. For answer whereto, I will finish the whole Doctrine with those Means which direct hereto. 
Means d●●ecting to obey. 1. Faith.  The first and one main is, get the Lord Jesus to be thy lawgiver. Moses is a commander of rigorous, impossible duties, serving rather to convince the soul of that power of created righteousness, which we have lost; then to enable us to obey. But the Lord jesus, is a more mild and merciful lawgiver: who as he hath united God with flesh, in his own person: so therein he hath broken down that wall, which stood up, as a Tower impregnable, 
Coloss. 1.20. Eph. 3.15.16.  between God and us: he hath made all level and easy, and fastened the hand-writings of Morals and Ceremonials, unto his Cross, that it might never appear against us. Nay more, he hath fulfilled all righteousness both of doing and suffering, that we in him might be clothed with it as a Robe from top to toe, and might fulfil the Law by faith. 
Practic. Catech. part. 3. Art. 5.  I have at large opened this point elsewhere in the doctrine of it: Let us here urge the necessity of faith upon ourselves, and close with the promise, to make it our own. The truth is, there is no command of God, but Christ hath made it possible and sweet, and by a promise he conveys it to the soul, saying; Take my yoke upon you, for is easy; 
Mat. 11.29.  and my burden, for it is light. Of ourselves we have another Law in our members, leading us captives thereto: a law of lust, pride, ambition, sloth, profaneness, hypocrisy, and self-love. These naturally we take thought to fulfil, as Paul saith, Rom. 13. ult. But the Lord Jesus hath destroyed this power in us of sin and death, 
Rom. 8.2. Rom. 13. ult.  eased us of the impossiblenesse of obeying through the weakness of our flesh. He hath quit us of being debtors to our flesh, to fulfil it, and redeemed us to himself. Nothing remains now, save that we put on the Lord Jesus by faith, that we renounce our old base bondage and slavery, that we be willing to be freemen, and that we close with the promise of sweet obedience, by our believing it. For this was his scope in easing us of one burden, to put upon us another; yet easy and sweet. Let this then be the first Rule: If thou wouldst fulfil the Law, believe. Faith hath united all the elect to Christ his Flesh and Godhead, who fulfilled all righteousness, 
Rom. 10.4.  and was made under the Law, that he might be the end of the Law to righteousness for all that believe. Fasten then upon this, That the Lord Jesus never broke one Law, performed all; never preached Sermon less than he was bound to, never did one miracle less than he ought, failed in nothing, ground, substance, manner, measure, end of obeying; but did all in perfection: And none of this he did for himself (sure I am, not properly and purposely) but for us, we were his scope: for our sakes he did all. And why? Surely, that we might partake it, not only in freedom from guilt and wrath; but also in acceptation with God, as his beloved, and his righteous servants, prepared for every good work. As the Lord offered us Christ to the former end; so doth he for this latter: he is as faithful in the one, as the other: Therefore, 
1 Thess. 5.24. Rom. 12.2. Coloss. 1.10. Philip. 4.  sunder we not those things which God hath joined together: but put we on Christ in both, to redeem us from guilt, and to make us Priests and Kings, to offer up sacrifices of all well pleasing and obedience, with holy delight and cheerfulness. He is faithful that hath promised, who also will do it. He who hath him, for his own, who hath done and suffered all: he, whose Christ is by imputation of righteousness, and by not imputation of sin, sinneth not, fulfilleth the Law, and is that which he is unto whom he is united by faith. This for the first.  
Secondly, if thou wouldst obey commands closely, 
2. Meditation of the object.  then muse seriously of the sadness and solemness thereof, and incorporate thy soul into it. First, muse of the spiritualness of them. If God's Candle search the bowels of the belly, and pierce the soul; be convinced in thy meditations, that the baseness of thy hollow, vain, worldly wand'ring heart upon the Sabbath, vexes the Spirit of God, as much as working or playing: and so in other duties. Secondly, of the universality of them: Muse therefore of this; It is not my wealth or poverty, my greatness or meanness, my learning or ignorance, which can dispense with me; with God there is no respect of persons: No time, no place, no circumstances can prescribe against God; he is one and the same object of fear in all places, duties, times, occasions. Thirdly, muse of the indispensablenesse of God's Commands. Courts may dispense with men's offences: Gods penalties cannot be bought off nor commuted. God's commands are unappealable, coming from the highest Court of heaven: Lower Courts cannot be appealed unto from the higher. Fourthly, they are his Commands, who is infinite in wisdom, righteousness and vengeance, sees, knows and tries all obedience, is present every where, and strong enough to punish the breaches of any one; no man can avoid his eye, or escape his censure; He backs all Commands with threats, and pursues threats with revenges. F●fthly, they are absolute: no colours, no distinctions will be admitted; they are subject to no man's interpretation, but to their own: They are both Text and Comment to themselves. Other men's charges and statutes are yet subject to construction, and interpretation, so oft as any ambiguous questions fall out about them, and by that means are often perverted quite and clean from their sincere intentions: But no Devil, heretic, or profane person, could ever remove God's limits, or overthrow his meanings: As they were, so they still abide. 
1 Pet. 1. ult.  The word of God abideth for ever. Such thoughts as these being settled by meditation upon the soul, may be as powerful to persuade closeness in obeying, as the thoughts of bad men upon the wrongs offered them, provoke them to revenge. If the Lord go with the one, as Satan goes with the other, they must needs prosper. Righteous (O Lord) are all thy judgemen, therefore thy servant feareth thee.  

The third examples. Psal. 16.2. Psal. 119.4.  Thirdly, its excellent for us to turn our eyes off from all slighters and paltrers' with God, abhorring their declinings, Psal. 101. But to bend the eye of the soul towards them that are singular in grace, and close obeying. So David tells us, That he set such before his eyes, till he was ravished with them: Doubtless (saith he) they go not astray from any commands: As if he should say, oh that I were such an one! With the base and formal, a man should soon learn that trade: But the watchful, the wakeful, the close, the conscionable, will soon teach us their practice; so that it will be a shame unto us to be otherwise, and it will fix the nail of commands deep into our hearts as with an hammer. 
Eccles. ult.   

The fourth prayer. Psal. 119.27.  The fourth is Prayer, which is the constant help which Gods people have always used to ease themselves by at this pinch. David prays God to teach him his Law graciously: mark, graciously, that is, in the sweetness, ease, delight, and reward of it, not in the toil and difficulty thereof. 
Psal. 119.  So again, Oh that mine heart were directed to keep thy commands! They that feel the true weight of them, will groan under their own weakness, and pray for strength! Hence that holy prayer of Saint Augustine, Give strength to do what thou biddest, and bid what thou wilt! Turn all God's promises and covenants into prayers; for there is no one command urged upon the soul, but it hath a promise annexed. Oh Lord, thou hast said thou wilt incline me to keep thy Law, Thou hast promised to write it and engrave it in my fleshly tables, to cause me to walk in all thy Statutes! Oh do it Lord! Open mine eyes, that I may see the wonders of thy Laws, their perfection and excellency, & then take the stone out of my heart, and make it tender, they may pierce into it, with fear and awe: Help Lord, my fruit is come to the birth, and there is no strength to bring forth.  
Fifthly, get humbleness of spirit, and that will equal God's righteousness. Murmur not, fret not at the closeness of them, for that satisfies not God: But be as a worm before him, 
The fifth rule, Humility.  and tremble at his voice, as we see the poor worms come shaking and trembling out of the earth when they feel the feet of any treading the earth. Esay hath this speech in one place, You have made me to serve by your rebellions. A proud heart makes God serve base flesh. An humble heart which knows itself, serves God, and is glad that it may be accepted. In Psal. 2.12. we see how base men take upon them: But whence is it? Oh, pride makes them cast away all the cords of God from them! Pride makes them to say, Our tongues are our own, what Lord shall control us? A swelling proud heart will not endure any pinch of Law more than itself likes. But the humble will take Law at God's hands gladly, and concur with him: Hast thou (O Lord) bidden me deny myself? Abstain from fleshly lusts? Possess my soul with patience? my vessel in holiness and honour? It's just Lord, thy will is a rule, I desire not to see beyond it: Proud servants love a fair Livery, and great wages, better than close commands: But the humble will take any work upon them, and say, it's their object. Beware then of a sullen, queasy, coy and proud heart.  
Sixtly, mark closely the threats of God against each rebellion: 
The sixth rule. Observe God's Judgements.  and the verifying thereof in experience, both in Scripture and daily. This will cut the comb of presumption! For who have offended God and prospered? It's a maxim: lot upon it, whether thou see it so or not, be sure it will be so: As that old Prophet told his sons, 
1 Kings 13.  Bury me in the grave of the man of God; for all which he hath said against this place, shall surely come to pass. To get a weighty heart under threats (giving them a being in the soul, through faith) is the only way for Commands to take effect: For God hath fortified the one with the other; if the fence be broken down, the corn lieth open to the stroyance of all beasts. Observe closely, how God plague's drunkards, swearers, adulterers, Sunday breakers, and the like; and add the patterns of the Scripture (oft pressed by Peter and jude) that we may not think their damnation sleeps: else we will be Atheists, 
2 Pet. 3. Epist. Judas. Psal. 50.  and frame God like ourselves. But this will awe us: Such and such ventured so and so, but they paid sweetly for it; if we be content to share with them, we may side with them, but not else. For God's wrath will not rot in the sky. 
Eccles. 7.  Deferring of judgement sets the heart of a sinner, yea hardens it to rebellion; but believing it works fear and prevention, as in Noah, Heb. 11. 
Heb. 11.   
Seventhly, deny thyself. 
The seventh rule. Selfe-deniall.  Self and God will run in a stream a while, as filthy dung, and pure apples in a river, till the one be scattered from the other. So our own ends and Gods make a poor shift to go together a while till trouble and losses, reproach and pursuit divide them, but then they sever. Sure it is, That man who hath no other obedience for God, save that which will go in his own stream, of ease, safety, content, quiet and welfare, will abandon God, when he is tried: Therefore he that means to walk closely with God, let him shake off such weights as these. The like I may say of such, 
Heb. 12.  as dare adventure to suffer in God's cause, upon hope to lick themselves whole by carnal supplies. No, no: All such build upon the sands of their own false hopes, the Lord will scatter them. I deny not, but that God is all-sufficient to all his, and hath promised not to fail them; yea, to give them an hundred fold requital. But this is to them that walk uprightly, 
Mal. 3.  Gen. 17.1. not to hirelings who obtrude their service, and know no requitals but carnal: Such, it is just with God to leave to their own shifts; 
1. Pet. 3.  even to cry a confederacy, to fear the fears of the wicked, and to put forth their hand unto evil, because of their afflictions: They will buy out the air of a prison, but their own air shall choke them; only they who can trust God in his promise, and are content to take his pay in good worth, what ever it be, such God will not forsake: And such only are meet persons to obey, because they are armed.  

8. Rewards.  Lastly, digest truly the reward of close obeying, not only in heaven, when it shall be known to men and Angels, who they are (though unknown to the world:) But even here alas! God's peoples right hand knows not what their left hand doth: They acknowledge little to come from them, 
Matth. 25.  they keep all to themselves. When did we see thee naked and clothed thee? Hungry, and fed thee? Sick, and in prison, and visited thee? Why are you such strangers to your own duties? Then shall others be strangers to your joy: only yourselves shall enjoy the privilege of your own close walking: For be ye sure, God will not conceal it; close love shall never want close peace, unknown welfare, and comfort of heart, prosperity in grace, growth and experience. You that walk in the regeneration of obedience with Christ, shall not only sit upon Thrones hereafter in stead of your dust and ashes here: But in the mean while you shall far as Christ fared; he who made it his meat and drink to do his Father's will, had meat to eat which no man knew of: 
Joh. 4.  Nourish thou a mourning heart for sin, thine own and others, a close heart to obey, and no man shall be able to judge what thy joys are: 
Prov. 10.29.  Thy work is also thy wages, and yet the Lord shall besides support thee otherwise; so that neither spiritual nor earthly requitals shall be wanting, till at last that life of thine which was hid with Christ in God, 
Col. 3.3.  shall break out before all, Men and Angels. Then shall close obedience be swallowed up into exceeding glory; and the garments of joy shall be added to thy secret consolations, in the day wherein Christ himself shall appear in glory. And so much also may serve for this Use, and for this Doctrine: Whereto I wish from my heart, a blessing from God upon the Reader.  

The next Branch of naaman's obeying, was, his closing with the promise.  The second branch arising from hence, is, that Naaman washed seven times, according to the word of Elisha, in respect of the promise added to his washing; and that was, That he should recover his flesh again, and be clean. This point (I told you) is as material as the other, one cannot well go without the other; they are as twins, which live and die together. The point I collect from it, is this: Gods promises must be believed according to the scope of promises: that is, according to the intent and extent thereof. I say again (and mark well) promises must be believed according to that which is in them, and that which they import; neither must they be shortened or straitened, stretched or enlarged, neither made less nor more than is in them. 
Doctrine. Promises must be believed according to their extent.  More than they are no man shall need to make them: for all the store and fullness of God is in them. Less than they are, none may dare to make them. That which the holy Ghost speaks in the conclusion of Revel. 22. He that shall add any thing, or d●minish from the words of this book, the Lord shall add to him all the plagues in this book, and diminish his name from the book of life: That I may say of the promises; Let none make them greater than they are, 
Opening of the ground of the po●  nor yet lesser; but let every one take, understand, and apply them to himself, as they lie in the word, not in the letter only, but in the spiritual meaning and purpose thereof. Touching the ground of this point out of the Text, it needs not many words to be spent about it. It is evident that the obedience of Naaman in going to wash, proceeded from no heat of sudden alteration of mind, no pang or humour, no blind hope, or had-I-wist, as who say, It's but trying, I will go, hit I or miss I, it is but my journey. No, but as he was strongly held back before, by a deep self-conceit; so now he is drawn forward by as deep an inspiration of God, and a persuasion that the promise annexed to his washing, was as certain and undeceiveable, as the charge was divine and absolute: and therefore in obeying God commanding, he consents to God promising also, in as full and absolute a degree, and in all points and respects as the promise lay: that is to say, not that he should perhaps be cured, perhaps not; but that the cure should be whole and entire, no manner of Leprosy should hereafter cleave to him any more, but as now he was nasty and scurvy all over, so than he should be healed by the healing of God, (better than if Elisha had laid his hand upon it) that is, as perfectly as if he never had been Leper, and his flesh should return to him as the flesh of a little child, so clean should he become, and return home, and not repent him that he had believed the promise in the fullness thereof. So much for the ground of the Text.  
Now (as I noted in the former point) here some may step in and object, Object. Why do you ground a doctrine upon such a passage as this of Naaman? Alas! his washing was but an outward act, and that occasional and personal, only reaching to himself, and determining with him: Our case is otherwise, and it must be a bottom of eternal truth, which must ground a doctrine of this nature, because it concerns the perpetual practice of a poor soul in respect of pardon and sanctification.  
To whom I answer in one word, That the question is not here, Answ. what the particular of this promise to Naaman is, or is not: but what the nature of every promise requires, whether it be occasional and temporal, or spiritual and general. The point is this, Every promise, be it what it will be, whether for once and away, or for ado, being from God, requires an equal obedience and extent of faith to embrace it, and cast the soul upon it, as well as the moralest and generallest promise in the Word can do. The reason is plain, because in the one, as well as the other, is enclosed that power and truth of God, which binds the soul to an equal and uniform obedience. I speak now (and mark well) of such promises as require our faith for the performance; for some promises are absolute in themselves, and rest upon the naked word, whether we believe them or not, because they be universal: 
Gen. 8.21.  As that the rainbow shall be a sure sign of no more deluges: That seasons of the year, Summer and Winter, sowing time and harvest, shall continue: That the Gospel shall be preached to all Nations: 
M●tth 24.13.  That there shall be a restoring of the Kingdom to Israel, and Christ shall in this world be known to be Lord and King of his Church. These promises though they deserve credit, yet shall be performed howsoever, being pitched and appointed by God in their seasons. But for personal promises not so: That particular promise made to Abraham touching a son (if yet it were particular) or any other concerning a present mercy or deliverance, 
Gen. 18.10. Esay 7.4.  as that which was made to Ahaz of victory against the Syrians, or to the Shunamite, or to Manoa and his wife concerning a son, 
Judg. 13.  I say these required as firm an assent of faith, as any of the general. Hence it is, that usually Christ effected no particular miracle, but he required faith to believe it to the full: If thou believest nothing is impossible: Did not I say to thee, If thou canst believe (Martha) thou shouldest see the power of God? 
John 11.40.  So that Naaman here in the promise of healing, was tied to a punctual closing, and casting himself upon the promise, as well as we are in the more spiritual and general. And in this respect, this Text is a sure ground of Doctrine to us, because, if, even promises only for present use, and of less importance, required such faith, much more do those require it which are of perpetual nature, and far greater consequence. And so much shall serve to answer the doubt.  
Now I proceed to Proofs, and so to the clearing of the truth by reason, and answer of some questions, and so to Use: For the Proofs, first take that place, Eph. 4 21. If ye have learned and known the Truth as it is in Jesus. Mark how the holy Ghost prevents the carnal mistake of Promises: They must not be taken up as our wit serves, or to make up our own ends; but as they lie in the way and scope of God▪ and as the truth is in Jesus. This is a mystery to a lazy, carnal, base heart, which construes promises (as men that interpret Statutes) to their own ease and ends: No, Jesus his truths will not submit to us, but we must come to them, and believe as the truth is in Jesus. What that is, shall appear after. Another Text may be that in Rom. 12. the last: But, Put ye on the Lord Jesus, etc. He compares the Promise, and Christ to apparel (as well he may both for warmth and ornament) and faith to the putting on of our apparel. Now we know apparel be it never so fit, yet if it be put on wrong, it will neither warm nor become the body: If that which should  the legs or feet, should be applied to the head, if that which should be put on the hips or thighs, be put upon the shoulders, what an useless and preposterous clothing will it prove? Even so, if the promises of God be misapplied, and mis-put on, they will do us no pleasure, our work will prove but unprofitable, 
1 Pet. 4.11.  and ridiculous. That which the Apostle speaks of the due preaching of the promises, and the whole word, may be applied to our hearing and believing them: viz. That we preach the words of God, as the words, and so we must believe them, even as they lie, and as they are, without our mixtures, qualifying, distinctions, stretchings or straitning: We must take the promises as God offers them: God made a promise to Paul, Act. 27. That he would give him all the souls that were with him in the Ship. Paul believed God, but how? Surely, that all in the Ship should abide therein; so that when some would have gone out, Paul boldy tells them, That except they abode in the Ship, they could not be safe. Why? Because the promise must be believed as it imported, and not as it was construed by them: Paul understood the contents of it, and therefore told them, the promise was no promise, except it were taken according to it, to the purpose and meaning of God in it. God bids Noah build an Ark, promising safety by it: How doth Noah go to work? 
Gen. 6.14.  Doth he build an Ark at his own pleasure? Doth he make it of what form and scantling he lists? Doth he pitch it within and not without? No, he construes the promise of safety in the Ark according to it, the meaning of the promise was, I will save thee by mine Ark, but I will have it such an one as I appoint, else I will not save thee by it. Just so doth the Lord to us: He will save us by his Promise, by his Word, Baptism: But he will have both believed according to that which himself hath put in them, and not according to any carnal, Popish or self-sense of our own. There was a promise of protection to Israel by the pillar of cloud, and by the pillar of fire by day and by night: But how? 
Num. 10.34.  According to the meaning of it, viz. That they must watch closely both the standing still or the removing of them both: They durst not go on, when they stood still, nor pitch when they removed: And so the promise of conduct, being aright taken, became most useful to them: It was the promise of God to hear his people's prayers in the old Testament; but they who prayed were to pray according to it, that is, looking toward the Temple, though they were never so far off, as jonah in the whales belly, Daniel in Captivity. See also David Ps. 27.2. I have called upon thee, looking towards thine Oracle, meaning the Holy of Holies, the best part of it, because there stood the Ark of God's presence, and the Mercy-seat upon it. To conclude, the sum of all is, God's promises must be believed according to all that God offers the soul in them, neither more nor less.  
But now, ere we proceed to Use, a question here offers itself: Quest. What mean you by this phrase, According to a promise? And in what particulars doth it consist? For answer whereto, this I say, that Answ. 1 it consists in two things: First, 
Accordance of a promise stands in two things.  in the due qualification of persons to the promises. Secondly, in the due accordance of promises to persons. For the first, as all may not meddle with each promise, so some may meddle with none at all. Promises and they, warp, accord not. For why? They are unqualified for them, and that may be in two regards: The each more gross, the other more narrow. Touching the former, know this, Not one profane companion, who can boast and say, I have got a promise, may apply a promise, for a promise must also get thee. There is no peace to the wicked, and therefore no promise: We apply no salves, no bands to a bleeding wound: For why? The blood would bear it off, 
1. In accordance of persons to promises.  and mar it as fast as it's laid on. Thou hast no sense or need of any promise, for that belongs only to such as want. The Law and the reward of doers belongs to thee; no promise, at least not of the Gospel. In this case, believing is like to marrying. Not each party is a meet one for every wife or husband, but those who are apt each for other. Who laughs not at a Scullion, or Cook, 
All sorts may not believe promises.  or housekeeper, that burns in love with the Lady or mistress of the house? Or at a Student, or Preacher, whom none but a great woman of nobility or honour will serve? Or at some young youth who marries a woman of threescore? Alas! they are mismatched, all see and say, money and wealth, or preposterous love for their own ends, not for the due ends of marriage love, made such matches. No, apt and meet ones may marry, they only are beyond exception. So is it here: Not every one who is without a promise, may presently marry it, not each base fellow steaming and sweeting out of the Alehouse or Stews: Such little look at a promise as a promise for the honour of grace, but at their own ends, to gull themselves with false hopes. David saith well, Psal. 119. Thy promise, O Lord, wherein thou hast caused thy servant to trust. But God causeth not every one to believe a promise, but forbids them as presumptuous; yea though they dare say that though there were but three saved, they should be one: and again, what a fool art thou, that canst not believe? I would believe I trow, or else its pity but thou shouldest perish! Oh thou fool, even of thine own mouth!  
Answ. 2 This for them. But secondly, a promise is exclusive, as well of such as are in fairer way of believing, and that is of all such as will bring of their own cost towards belief and salvation. Oh thou cousenest thyself, not knowing a promise: for a promise is such a way of God, as craves the only reliance of an empty desolate soul upon itself: That's the nature of it: it's a royal thing, can endure no peer or partner. So much of this.  

2. In the accord of promises to them in sundry parculars.  The second accordance of a promise, stands in the qualifying of it to the person who may and doth believe it: or if you will in the several beneficialnes of a promise to the soul: and this more directly toucheth the point in hand. Concerning which to speak fully, is no easy thing, howbeit some particulars I will point at for your better conceiving of it: And first, you must know, that this accord of a promise presupposes the due order in which a promise belongs to the soul. This I would express in two branches. 
1. Promises must be understood as issuing from truth in general.  First, the promise, being a parcel of the whole truth of God, requires that the soul do believe the whole truth, before it can believe special parts of it: Faith being a resolution of the soul into the mere verity of him that speaks in the Word, a part whereof is a promise: Why? Because it savours more of Self, than Faith, that I believe those things in the word which immediately concern my own welfare, except first I be concluded in this, That God who is the first truth, and deserves to be credited for himself only, is the author of the whole word through. Hence Heb. 11.2. the Apostle doubts not to affirm, That by faith we believe that the worlds were framed by the word of God, and that things now seen, were made of things not appearing. This is but a remote thing to the main object of faith which justifies: But yet it's enclosed in it, as the pearl in the mother of pearl; he that lively believes one, may believe the other more easily, as deducted thence. The act of justifying is an act of that lively faith which doth more than justify. 
Note.  So also true faith so believes a promise, that it also believes dogmatic truths, practical truths, threats, charges, admonitions, instructions; as well as comforts and promises, because it looks at him who deserves the universal saving reliance upon God's truth for himself, aswell as for our own ends. This for the first branch.  
Secondly, 
2. In respect of God's order, viz. first promises of reconciliation, then of sanctification.  promises must be believed in that order of immediate saving of the soul, in which the God of order hath propounded them to the soul: then we believe a promise according to a promise, when we first believe that promise which concerns pardon, reconciliation and life, and then proceed to believe such as concern government and sanctification: First, those that are our being, than our wellbeing: As in a fat of wares, first we must unfold and take out the upper, than the nether. The prime and first promise must be first believed, than the rest: I speak now of the priority of order, not of nature, to us ward, not the word ward, for so, every good thing is given at once to the soul, Christ I mean, and all he hath: But for us, 
See 1 Cor. 1.30.  till we have believed the first of saving us, we cannot believe any other which follows upon it, viz. of mortifying a lust, quickening to holiness. The like may be said of the order of spiritual and temporal promises, till the former be digested, the latter cannot be. The reason, because the first gives virtue, title and claim, yea influence into the other. This for the first.  
Secondly, he who believes a promise according to a promise, 
2. A promise must be believed according to the intent of the promiser.  believes it according to the intention of the promiser: Each promise swims to the soul in the blood of Christ, and therefore hath a strong bottom, and undeceiveable. Promises are no lose interlocutory words falling from the mouth of God, when he minds other matters: Nor yet as men's promises, who first garishly make them, and after intent them: but first God means them really, and then fulfils them. To believe aright, is to believe as the promise is, strongly and surely bottomed and grounded; they deserve fully the soul's rest and affiance, not staggering and doubtfulness: We must not use promises as we would use little pegs or tags, which though we dare hang our hat on, yet we dare not sway our own strength upon, for they cannot bear it. But as we use some strong brazen or iron crook, upon which we durst weigh our whole body; such is the promise, Es. 26.3. fix thyself upon it, for the Lord Jehovah is everlasting strength: Do not as those two Disciples at Emmaus, who said, we thought and looked that he would have risen again by this time, but now we know not what to make of it; and yet Christ was even then risen, and talking with them; when we warp and lie aloof upon a peradventure, this is not according to a promise, but when we lie close to it, as a foundation which will bear us up strongly.  
Thirdly, they believe a promise according to it, who believe it in the due limitation of it; and that in two regards: First, of the variety of estates to whom they belong. 
3. When a promise is believed according to the due lim●tations. In two respects. 1. Of the variety of estates to whom they belong.  All believers are not equally capable of all Promises. Promises go according to the need of Christians: Promises concerning crosses, belong properly to the afflicted: Promises concerning grown one's, concern the strong: Promises to the weak, belong to novices. Promises touching them that stand, are of one kind: and promises concerning them who are revolted, and backslidden, are of another. Each promise holds a natural and genial propriety to such as they concern. No true believer ought to be a stranger to any of the promises: But he ought especially to apply himself to such as are appointed for him. This is to put on Christ's apparel rightly. When men mismatch the promises, looking rather at such remote promises as less belong to them, passing by the proper and peculiar ones, they feel not the true use and benefit of them. What hath he to do with promises of growth, who is revolted? he hath more need of recovering. What hath he to do with promises of knowledge, who is puffed up with that he knows? He hath need rather of such as concern the humbling of his soul. What should he trouble himself with promises of support in greatest difficulties, temptations, persecutions, who rather had need to be better resolved of pardon itself? 
2. In respect of the variety of promises themselves.  Secondly, in regard of the variety of the promises themselves: for there must be a limiting of temporal promises in respect of spiritual. He that will enlarge temporal promises to himself in point of enjoying them, according either to the price which they cost, or the right purchased thereby, shall disguise himself exceedingly: For although they are fully purchased for all believers in point of right; yet not so in point of dispensation: herein wisdom orders bounty, according to the object upon whom God sometime enlarges, 
1 Cor. 3.22.  sometime restrains. All are ours, if we be Christ's. Howbeit not always, for equal measure or time. This is our baseness, that we are carried to promises as the beast to her food; not by faith, but appetite. 
Note.  Faith puts the knife to the throat, and restrains the soul to the ensuing of such promises, not as herself, but as the Lord thinks best. And she teaches the soul, that it's better for her that God sometimes should exchange promises for her, rather than give her such as she would choose and prefer, through lack of discretion. For they are an hundred times better for us, which requite us an hundred fold in one kind for such as we forgo in another, rather than such as we covet. If God will try some graces in thee, as selfe-deniall, and patience under sufferings, covet not thou the exercise of others, as of Sobriety, Cheerfulness and Thankfulness for Blessings.  

4. When a promise is believed according to the extent thereof.  Fourthly, they believe a promise according to a promise, who believe it, according to the fullness and extent thereof. And this branch doth most closely concern the doctrine in hand. As many enlarge promises beyond that which they import: so many more do curtal them, and serve them as Hanun did David's servants, cutting off their clothes by the middle: They are straitened in Gods enlargements, like jonah who grudged that God should be so gracious to Ninevee. 
Jona 4.  As it is with Beggars, who qualify the measure of their Alms according to their own baseness, not the bounty of him who bestoweth. A Beggar will be content with clean straw in a Barn to lodge in: But a friend will look to be lodged in a good room, and best▪ Featherbed. Why? Because he measures his welcome according to his friend his beteaming heart. It seems a great thing for a poor sinful wretch to obtain forgiveness; but as for other promises, he thinks them a fare off: Or, if he get a few promises by the end, he thinks God must needs shorten him of others. But the Lord will have faith comprehend the length, depth & breadth of promises; yea, the fullness of him that filleth all in all. Unbelief is like jehoram, 
Ephes. 3. 2 King. 13.18.  who being bidden to shoot the Arrows, and smite the ground, limited God to thrice, whereas God meant seven times. Men having given us bread, send us for meat to another door, and for drink to a third: But the Lord will train all his to know his door, and none else, and to expect all from himself. Men loathe ordinary Beggars, and give at certain times, but not ordinarily. But Christ Jesus is yesterday, to day, 
Heb. 13.8.  and for ever the same, upbraiding no man. All promises of God are equally Yea and Amen in Christ, one as another. 
2 Cor. 1. end.  Some one main benefit there may be in marriage; but there are abundance of second one's consequent thereupon, all entailed to it: So is it here. So that he who shortens and limits promises, doth not according to them, but contrary to their extent. Separate not the things which God hath put together: but rather make a golden chain of one and other. If God will give me the best, viz. heaven itself, he will not deny us the temporal. For the promises reach as fare as the merit. Christ died to redeem body and soul from all distresses, though (as I noted) all sorts of promises are not accomplished to all believers at all times, yet their right to them all is equal.  
Fifthly, he believes a promise according to a promise, 
5. When it is believed according to the peculiarity and special ufe of it.  who believes a promise in the peculiarity and special use thereof. For although each promise hath the fullness of God in it, because it cost the blood of the Lord Jesus; and no piece of his Testament, no one Legacy of his could be made effectual to the Church, save by his death; yet he doth not thrust all the virtue of his death into one or two, or a few promises, but for the more clear satisfaction of the soul, he distinguishes his good things into as many several and peculiar promises, as the necessities of his people do require. To the end, that every one that needs any good thing, may know where to find it. 
Simile.  And as Apothecaries, who sell many wholesome Drugs, do not shuffle all together, but for the more ease and certainty, disperse them into so many several boxes and celles, where they may be sure to find them, when they need them, without mistake or error: So hath the Lord done, he hath not generally and confusedly put all graces and benefits into one promise; but hath dispensed them in sundry promises. Not a good thing, but it hath her peculiar promise, to which the Lord will have all his people to resort. And by this means he trains his people to be well versed in his Scriptures, and to pick out promises as they lie; yea, promises which seem to be made to some special persons, yet he will have them (as the Bee) to carry them home to their Hives. As that promise which was made to Christ himself, Esay 49.8. he will have us apply it, 2 Cor. 6.2.3. That which was made to joshua, Chap. 1.4. he will teach us to improve it, Heb. 13.5. And except there be special cause of the contrary, I mean that promises are proper to some, and incompetible to others: The Lord will have us search each corner of his Word, to fetch out those promises which lie there as gold in veins, for the comfort of his people. 
Promises made to the head, to the body, to any member, belong to the members, to any part, to the whole body, except a limitation be made.  All promises made to the head, belong to the whole body: all that concern the Church, concern also the members; and such as concern one member, doth also reach to another, circumstances being wisely observed. So that look what a poor soul would have from God, whether grace to hear and receive aright, to pray or worship God spiritually, to endure patiently, and take up her cross, or to mortify any lust, to get a soft heart, to be settled and established in faith, to be kept from this present evil world, or whatsoever else, one place or other of Scripture will help thee to a promise for the nonce: by which (if thou have a gift to go to the right Box) thou shalt much more clearly and fully rest thyself upon God for a supply, then if only thou shouldst consult with general promises, which (though they contain the particular,) yet are less evident, and express not peculiar good things with such accommodation as the particular do. Our base spirits are content to generalize with God, so we have any promise, it serves our turn. And why? Because we use promises for fashion, and make ourselves think we do that we do not; whereas believers of promises search out their own Legacies in special (as if one should search a Will of a deceased friend) & as the Angels pry into the Mercy-seat, 
1 Pet. 1.  and look a far off to see what God hath promised. As common folk think they have stopped God's mouth sufficiently if they worship him any way, by singing a Psalm, or reading a Prayer, half asleep and half awake: so deal they with promises. If they can catch any by the end, it is enough for them: As for culling out, marking or singling those promises from the rest, which might specially stay, comfort, and speak to their own hearts from God, they have no skill; and accordingly is their gain, general promises, general comfort. But I say, peculiar application of mine own promises, is according to a promise. Each promise will not suit to every necessity; Special wisdom and pains is required to get them, distinguish, understand and apply them as the plasters which serve for special sores.  

6. When it is believed according to the scope and bent of them.  Sixthly and lastly, he that believes a promise according to it, believes it according to the scope and bent of it. This is that which I said in the proofs: All promises as they are Yea and Amen in Jesus; so they must be believed as they are in Jesus. Most men scum off the fat and sweet of promises for their own ends, leaving the lean and sour for whoso will. But mark Paul's words there, Ephes. 4.21. That ye put off the old Man, and put on the New. This is the pad in straw, which few men see in a promise. They think promises sound nothing save good news, and that they catch at greedily: But the scope of a promise is another thing, as it cost blood to purchase; So it must cost us our lusts and base evils to forgo. And there must be an harmony betwixt the purchase and the fruit. Christ proclaims no man ease and liberty to live as he list; he catches the soul by an holy craft of Promises, that he may win and subdue it wholly to himself, who redeemed it: That every knee may bow, and call Jesus the Lord, not boast only of his salvation; but submit mind, wit, senses, will, affections, passions, purposes, lusts; yea, the stream and bent of the whole man unto him. And in truth, he who doth not deceive himself in Jesus, will not only boast of him as Papists do, Sweet Jesus, sweet Saviour, sweet Christ: but will say, 
Joh. 21. Matth. 11.29.  my Lord and my God, my King and my Prince. A promise under the sweet name of it, carries a sad instinct with it, into the spirit of a believer, 
2 Cor. 5.16.  bringing in the truth, as it is in Jesus, new Lord and new laws. All old things are passed away, and are become new. This alarm no base hypocrite can endure: And therefore smoke doth not more scare Be●s, than promises do them. For why? They know there is such an intimation in all promises, as they are in Jesus, that whomsoever Jesus eases of his yoke, him he puts another yoke upon▪ even of obedience and selfe-deniall, which to flesh is irksome, except he who puts it on, do also in the putting on make it sweet and easy, as he will do to all believers. And these few may serve for a taste to the rest, for the due conceiving of this, What it is to believe a promise according to it.  
Now briefly two or three reasons of the Doctrine: one may be this; Reason 1 because there is the same reason of promises in particular, as of the Word in general: But we know the heavy denunciation of God, Revel. 22. end, against whosoever should dare to add or diminish from or to the Word; defacing it, by either making it a monster consisting of more parts, or of lesser, than it consists of properly. How then should any dare to offer it to the promises, which are (as it were) the veins of gold in this mountain, and the most precious parts of all the Scripture, if any be more precious than other?  
Secondly, except the promises be taken according to that no more Reason 2 nor less than they bear and import, what a world of prejudice must needs accrue unto the promiser? How shall God's honour be maintained, if the soul enlarge promises beyond their extent: or to that which never came into the heart of God to intent in them? For than must the erroneous soul needs be sadly defeated of her expectation, and so be ready to mutter and cavil against God, and make him a liar. On the other side, if the soul limit and shorten God in his promises, what doth she save impute that to him which that unprofitable servant did injustly lay to his charge, That he was an hard Master, 
Matth. 25.  reaping where he sowed not? What can be fouler reproach to God, then both these? whereas by esteeming a promise duly, God is vindicated, and saved from dishonour, in both respects, as neither being larger nor straighter than his Word.  
Thirdly, what a snare would it prove to the soul herself, to be Reason 3 always in darkness, doubting and demurring about the promises; for lack of due understanding what the promises import. For why? The pith and marrow of the promises lies not in the words and outside, but in the sense and meaning of them, which who so mistakes and misconstrues, must either deceive himself in looking for more, or defraud himself in looking for less, than the promises contain in them? What a continual vexation is it then to err about the extent of those things, wherein to err, is above all other errors most dangerous and remediless? Many more reasons might be added, but the substance thereof will occur otherwise.  
Use 1 I proceed to the Uses. First, this point is Terror to all in general, who do not believe the whole body of truth according to itself, 
Of Terror.  Branch. 1 without the which promises cannot possibly be construed aright. Now alas! 
Truths of God must not be taken by tradition and prejudice, but from the whole body of truth believed as Gods.  what a common error is this? Who believes or deducts promises from the rock of truth, as marble pillars digged out of the whole quarry? Men take the whole truth of God (for the most part) from the tradition of men, from the interpretation of others, which is no other, save upon trust, as their Parents, Masters or teachers have instilled it into them, and I grant its meet to be so at first, for so those Samaritans, John 4. at first harped upon the truths preached by Christ by the information of the woman: But they did not rest there, till by her they were drawn to hear him speak himself, and then they told her plainly that they resolved their faith not into her report, but Christ himself. It is with many of us, as with Papists, who use the Church to be the principle of their faith, whereas she should only be a guide, an informer and directress. It's not to be doubted, but the Church is the preserving and sustaining pillar of truth in point of guiding the soul to the truth; for had not the Church nursed us, taught and trained us up, where had we been? But this must not be enough to establish us, except we mean to disguise ourselves, and bewray our sandy foundation, when tempests and troubles shall try what is in us: no, we must put a difference betwixt our drawing to the truth, and our believing the truth, and never rest till the bright morning star of the Word, the Lord Jesus hath risen in our hearts, who will cast such a through light into them as shall shine from East to West, 
Matth. 24.  and enlighten us in all truth, yea lead us into all truth by his Spirit, 
Church's judgement must guide us, principle us in the truths of Scripture.  that Spirit I mean which assists his word in the hearts of all humble and teachable ones. This will cause us not to take here a shred and there another, such a command, or such a promise as pleases us, not knowing what to make of the rest, but to set open our whole hearts unto the whole truth, the whole body thereof, that it may enter into us, possess and dwell in us plentifully, in every part; it will present to our eyes that God of truth speaking in his word, and piercing thereby into the very marrow and bones, dividing the thoughts, and carrying the soul into the stream of that excellency of his, whereby we may be convinced of his truth, it will show us the truth of the written word, in the eternal word of the Father, full of Grace and Truth, the way, the truth and the life; in whom who so believes to salvation, doth also believe all and every truth which ever came out of his mouth, and we shall no more doubt of that then of Christ himself, in whom all truth is established and gathered, as the whole verge of a garment into one knot; so that as no man bids us to prove that its day light when the Sun shines; so we shall need no proof or demonstration of any particular part of the word, having embraced Christ that eternal word of God into our bosoms, because he brings all his truths with him, and having himself fulfilled that one great promise of his incarnation and redemption, hath also in that made good all the other promises, and made them Yea and Amen, to the praise of his glory.  
Oh therefore, 
The Spirit of Christ must be our first planter of truth in the soul.  how woeful is the condition of such as forsake this way of faith, and go to dig pits which will hold no water, boasting that nothing shall ever pull them away from the truth, no fears, persecutions, change of times, and I know not what! away with thy vain brags! If thou hast not first planted thyself upon Jesus, the body of truth, thy particular knowledge of truths will vanish of itself; for he who gathers not with Christ, scatters; but how much more when thy slight building shall be shaken with crosses and enemies? Therefore gaster yourselves from such frothy bottoms as will deceive you, get truth first planted in your souls with the love of it for some real and main good which it hath done you, 
Terror to all Popish and blind maintainers of truth upon error and opinion.  and when Christ shall have brought his truth with the saving comfort of it into you, it will hold your hearts close to it, never to go from it, it shall keep your hearts and minds in the knowledge of God, it shall discover to you that rich hoard of promises which are hid in Christ, out of whom they are but as the sound of many waters, and vanish as fast as they come: This will teach us a rule of conceiving truth aright: This will scatter all mists of error, darkness, mistakes from the mind, and purify the heart by the obeying of the truth, as Saint Peter speaks, 
1 Pet. 1.22. 2 Pet. 1.19.  yea it will be a light shining in a dark place, and guiding the feet into the way of peace: Abhor then a patched confused knowledge of truth, destitute of the truth in Jesus, as thou wouldst abhor and loathe utter blindness, and arrant ignorance itself in the highest degree: For indeed (setting aside the show of it) it's but cousin german to it; who abhors not a misbelieving Turk or Jew as a very infidel? Who loathes not an Heretic, Papist, Pelagian or a Schismatic, as we do misbelievers? Yea (in some respect) worse; because they are so leavened, that it is easier to draw a Pagan (not prejudicated) to the faith, than such: It's true, that the other have more of truth in them then the other: But they do so corrupt, confound and misapply truths, they maintain not truth, in the accord and the harmony of truth; therefore they hold truth rather to overthrow truth, then to establish it, and in effect are greater enemies to the promises, and to the truth in Jesus, than they can seem friends to some kinds of truth, whatsoever their abettors, and patrons would or can speak in their defence. So much for this first.  
Secondly, and more particularly, its terror to all audacious and impudent Branch. 2 spirits of hypocrites, 
Of Terror. Hypocrites who rush upon promises ere they be fitted for them, reproved.  who boast themselves of faith in the promise, having yet no right to a promise. Promises if aright believed, must be believed according to their order, not contrary thereto, and against the edge thereof: Ah poor creatures, and raw believers! Did you ever come under the condition of faith? Were you ever in a straight, and at a deadly loss for want of a promise? Were you not always believers from the first till now? Yes surely; you never came under the Law to drive you to a promise, and to make it sweet to your taste, drink to one a thirst: Therefore you dream of promises like brainsick folk. 
Simil.  Once a fantastic fellow standing upon a Tower, would needs have men to believe that each ship coming up the channel, was his own; whereas it was neither so, nor so. Even so do these: But know it, you have neither part nor fellowship in this business of promises. We have a rule in Physic, that humours must not be raw, but met and digested, ere they can be purged; else physic scatters them rather into the parts of the body, then expels them. But if they be once settled, physic will purge them: So say I to these, your lusts are violent & fierce, not brought to an head, but by the conviction of conscience, and the spirit of bondage; if they were, than perhaps the promise being applied in season might purge them out; but else the promise is rank bane unto you, and would rather disperse your lusts, make you more jolly, mad, resolute in sinning, without fear or remorse, then rid your souls of them. Promises breed either the best blood in men's souls, or worst; if kindly appiled, according as the truth is in Jesus; when the sad Schoolmaster of Rebels hath once sent them to Christ, they breed the best, settle the soul, produce faith, and cleanse the conscience: But when they are catcht at by bold and presumptuous ones, who (although there be but three saved, yet) look to be of them, they breed the worst blood of all, even the blood of impudent secure presumption. Therefore away from promises all such! hands off! be afraid to mix with them, Gold will not unite with dross, nor promises with you; rather go to the terrors of God, which may (like darts) smite through the dead loins of your souls to tame you, and prepare you for purging: Go to john Baptist first, to cast down every high hill, to fill every valley, and fit you for the King of heavens free passage upon your hearts, and then shall you perhaps see what a promise means; till than you sleep under the hatches dangerously, till you be thrown into the storm of wrath, which yet will not cease then neither. Oh ye proud Pharisees, Papists, Pelagians, what have you to do with promises? As he said to them, so say I to you, 
Matth. 3.7.  what do you here? Who taught you to escape vengeance to come? You are the vipers who fret in sunder this womb of promises: Can you indeed do as you say, that is, fulfil, and more than fulfil the Law, can ye merit and supererogate? Surely then promises, and you accord not; your righteousness hath destroyed the righteousness of God: As for promises and Christ himself, you make him but a stalking horse to a proud heart, and as a stirrup to get up into your own saddle! when you have tired yourselves in your own ways, and wearied yourselves in your error, compassing yourselves with your own sparkles, this is the portion which God gives you, Esay 50. ult. even to sink in your own sweat, and to lie down in sorrow. Behold all you that venture upon a promise, in this pickle, wonder and vanish, for you shall not believe the promise, though a man of a thousand should declare it unto you: 
Act. 13.38.39.  That Doctrine that belongs to you is a doctrine of despair in yourselves, for your stout hearts, and standing out with God. This Word must first cast down all high thoughts, and make you calm, 
2 Cor. 12.4.  ere ever the doctrine of a promise can find entrance into you. What have you to do with peace and promises? Turn behind jehu the furious marcher, 
2 King. 9.22.  armed with the revenge of God to humble your souls. So much for this.  
And thirdly (lest I should forget it) let this be terror to that generation Branch. 3 of Rome, who make no bones of the Lords promises, 
Of terror. Popish abusers of promises terrified.  but devour them all whole, without scruple. Who can read those usurpations of the Romish Whore, and impudent claiming of promises, even the choicest of all which the Word contains for the comfort of the true Spouse of Christ, in all her turmoils under her malicious enemies? Dare they who are the tyrants, lay claim to the promises which only belong to the innocent Saints? The persecutors themselves to the promises of the persecuted members? An harlot to the promises of the chaste Matron? When that woeful Gregory the Pope, called Hil debrand, or Brand de Hell, trodden upon the neck of good Henry the fourth Emperor, he used these words; 
Psal. 90.11.  Thou shalt trample upon the Serpent and Cockatrice, and tread upon the Lion and Dragon: Can any modest ear hear such abuse of promises? I speak not only for the maliciousness of calling a Lamb, a Lion, and Dragon: but the profane arrogating of such a promise to himself, who indeed was one egg of this Asp and Serpent, whom Christ shall crush and destroy. But who wonders at this in him? Who takes upon him to make Scripture and mar it at his pleasure? So he takes that promise to himself, Psal. 2.8. I will give thee the Nations for thine Heritage, and the Gentiles for thy Possession. And thus he defends his unlimited jurisdiction. And again, The wicked shall hoard up treasure, but the righteous shall possess it. Job. 27.16. This serves his turn for his raking in of Treasure. So again, I will give thee the Keys of the Kingdom, Matth. 18. This for the pardoning of sin. He might as well take one promise from the Devil, as abuse so many of Gods; Behold, all the Kingdoms of the world, they are all mine, and I will give them thee, if thou wilt worship me. Sure I am, of all other promises this most fitly belongs to him, upon the condition. But as for all other, Oh woeful profane mouth, to challenge promises contrary to their scope. Paul I know, and jesus I know; but who art thou? Terrors are for thee, not promises.  
Secondly this point serves for use of sharp reproof, and that of Use. 2 sundry sorts: First, of such as being under the condition of a promise, 
Reproof.  yet refuse to cast themselves upon it. I spoke of these before: but this Branch. 1 point enforces it much more. For what is so according to a promise, as that they who need it, apply it? But these dally with it, pass it by. Their several objections have been answered before. Now I only press reproof upon them. Light is sown for them, 
Psal. 97.11.  but they will not see it; but go on with their burden, as if they would offer their ears to be boared for slaves. As those mentioned last, are in one extreme, and snatch at that which is denied them (for stolen waters are sweetest: so these cannot make use of that which belongs unto them, when yet it is pinned on their sleeves: To whom I say as Esay did to Ahaz, when he refused to ask a sign: Is it not enough for you to grieve men (Gods Prophets) but you will grieve my God also? What? Are you too well offered, 
Esay 7.13.  and cannot see when you are well used, nor discern your friends from your foes? Do you think it is enough to nod your head (as Asses do) at a promise, believing it only as a tale told, but withdraw the affiance of your souls from it? Is it enough for you to moan and complain, to desire and mourn? Are these faith? Is it better for you to shrug in the cold weather, and to wish a fire, yet in the mean time to starve for lack of that which is offered you? To go naked, and let the garment lie by unoccupied? Oh! check yourselves bitterly for this irregularity, whatsoever the cause be, whether unworthiness, or sloth, or sullenness, it is not according to a promise, that I am sure of. Oh! get your souls out of this emptiness into the life and marrow of a truth: Learn the truth as it is in Jesus, that you put him on, being naked. Not to marry the promise, being fair for it, is contrary to a promise. But to believe, and to cast yourselves upon the Word, to rid yourselves of staggering, accords most kindly with it. So much for this.  
Branch. 2 
Of Reproof. Ephes. 3.16. Psal. 78.19.  Secondly, this reproves all limiters and restrainers of promises: for that is not according to a promise. The truth in Jesus is the largeness of it: Its length, depth, breadth, & height, all dimensions are in it. Thus those Israelites straitened the holy One of Israel: Can he prepare a Table in the Wilderness? This is our cursed spirit: when a promise seems true in the general, yet in the particular not so: as Martha confesses the power of Christ to be able to do all things; 
Joh. 11.39.  but when it came to the point of raising her brother, than she said, Lord, he hath been buried four days, he stinks. What a base carnal limitation of Almightiness is this? 
Limiters and restrainers of promises, reproved.  See what a contrariety is in our hearts to a promise, according to the extent of it. As the Cable seems to a Needle's eye, so doth all the points of an extended promise seem to our hidebound hearts. God's enlargements work by contraries, and make us the more straitened; as in the point of the same, or the kinds of promises, and so the rest. Now I think God hath heard my prayer: but how long he will, that I (saith one) know not: it seems too much to press hard upon him so long, so often, for so many favours. True, if he were a man, 
Jer. 2.13. Esay 26.3. Heb, 13.8.  or a dry pit; but he is a God, a fountain of living waters: Men will be weary of doing good; but it is God's nature to do it, as the streams to flow. Who thinks it a wrong to a fountain to draw from it daily? Doth it not come always more fresh and sweet? It is the honour of a Prince to look at himself in giving, not at others. The ofter thou comest to a promise, 
Sundry instances of it.  the welcomer. It is according to the truth, as it in Jesus. Oh (saith one) I have trusted God for pardon, but as for purging my corruptions, of pride, ease, vanity, the world: or if so, yet for purging or weakening this or that beloved lust, 
1 Kings 20.28.  cannot believe it. Why? Is God the God of the valleys only, not of the Hills also? So (saith another) I can trust God for heaven, but not for outward things: for myself, but not for my children; while I live, but not when I must die, loathe I am to hear of that: or, for the present, so fare as I find my needs; but what may hereafter betid me in my name, health, state, safety, liberty God knows! Doth God know, and dare not you believe? Is this according to a promise, and the extent thereof? Truly, 
Popery cares for no faith.  we have all a Pope in our belly: that's unbelief: we go fare onward in Religion: But we have hearts which shrink in the wetting, and hold not out in breath and pace with promises; grudge and cannot beteame ourselves the wealth and fullness of God, lest we should be complete in him, and too wealthy by him. jonah grudged promises to others, but we are envious to our own souls. I remember what once a devout ●otary prayed: Lord (saith he) grant me my petition this once, I come not often to trouble thee, and on condition thou wilt grant me this, I will never trouble thee more: Oh base wretch! Is thine eye evil because Gods is good.  
Thirdly, this reproves all such as stretch out promises beyond their Branch. 3 bounds, and set them on their own Tentors till they rend them. 
Enlargers of promises beyond their due bounds, to be reproved.  They could beteame the temporal promises of God to themselves and the Church, for deliverance and redemption from all enemies, for peace, protection and welfare, were unlimited: But those which touch their souls, especially to kill their lusts, they care not how narrow they frame them, even as the bed and covering of which Esay speaks, that is so narrow, that it will not wry them warm. They believe not promises as they are, but fancy them: They choose rather that the bush would not burn at all, then that it might not consume in burning; where God straitens they enlarge: Shalt thou teach Jesus how to frame his truths? Surely this kind of receiving of truths, is not according to Jesus, and the honour of Jesus, but according to Self, and carnal self-love. Thou mayst as well take upon thee to alter the whole frame of Scripture, as of promises, for God hath bounded them, and their landmarks cannot be removed. Apply thyself unto them as they are, for they will not accommodate themselves to thy humour, thy seasons or contents.  
Fourthly, this is reproof to all, who believe not promises according Branch. 4 to the intention of them: 
Not to believe a promise according to the intention of it, is sinful.  They make them weaker and insufficienter than they are. This doth intolerably trench upon the honour of Jesus; this (of all the rest) is fare from embracing the truth as it is in Jesus. What is it which Jesus hath not done or suffered to establish and ground truths? And yet how basely do we handle him in this? We look rather at our little sins in our believing, than his great promises. Oh (saith one) if my sins had not been so deep died, so odious and long lain in, I should hope well. Rather thou shouldest say, if mine heart were not so hardened, that I am passed all feeling and faith, I should do well. If thy sins have not driven thee to be desperate in rebellion and contempt, they are not surely too great for mercy to pardon: Look upon Manasse and Paul, 1 Tim. 1.13. Though I were a persecutor, a blasphemer, and injurious; 
Chron. 33.12.  yet mercy and truth abounded in Christ Jesus: He saith not, sin abounded beyond mercy. Oh (saith another) But I have sinned since my first enlightening, sinned against the remedy, adding drunkenness to thirst. What? Dost thou so still, and nourish a rotten peace, and a secure heart still against the promise? No, but thou doubtest that thy abusing the means, and hardening of heart, will not be pardoned: But know that the Lord Jesus his sufferings are of a deeper nature to merit, than thy sins to destroy: He was made all sin; 
2 Cor. 5.21.  satisfied for all sin, he was a nature of sinners, not a sinful person only; and therefore can pardon even them that murdered him: and not in vain is that example set down in Acts 2.30. to prevent that fear. They who come to Christ must come to him not as the greatest sinners only, but as to the greatest Saviour, able perfectly to save all who come unto him. The strongest eye must be cast upon his strength, 
Heb. 7.25. Esay 27.5.  not upon thy deservings. The mystery of mercy is to save to the uttermost, that so the soul may break, and God may be honoured to the uttermost. Well, but yet he pardons none, save such as have faith, and how shall I know that he will give it me? I answer, the promise that offers pardon, works faith to believe it, and therefore it's said that it creates the fruit of the lips; 
Esay 57.16. Matth. 11.29.  which is peace: it offers ease to him that is loaden: if it offer the effect, it must needs work the cause. But (saith a poor soul) this might be, if mine affections would rise to it with some earnestness, but I am dead, and under infirmity. Nay, even then also can the Lord create this hand of faith in thee, 
2 Cor. 12.9.  by the seed of the word: how did Paul lie under sad buffet, yet this grace was sufficient for him. In a word, what ever the sense of thy weakness be, yet its God's strength which thou must take hold on to make peace, and that comprehends thy weakness, when thou canst not comprehend that strength. So much for this.  
Fifthly, this reproves such as run to promises, without wisdom, Branch. 5 aptness, 
Unapt appliers of promises, or other parts of the word, reproved.  and the particular necessities under which they live. When they should run to the promise for comfort, they rather please themselves in running to the threats of the word for deeper humbling, that pleases them better, because they think it may better be felt; but this course suits not with the truth as it is in Jesus, which requires that each malady apply itself to her proper remedy. This causes the wound to rankle, not to heal. When men are called to do some special service and duty, they forsake that, and rush themselves upon suffering, promising to themselves that God will sustain them, and so provoke needless sorrow, like jonah to themselves, and all by their rashness. Others being called to suffer, 
Jona 1.6.  shun that and promise to themselves strength in doing: But this is to misapply promises, for they always attend upon commands, and while we be in God's way, not our own: God pays no man wages for doing his own work. Others promise themselves great blessings upon attempting difficult works above their strength, unto which they have no calling, leaving their Ministry ere God knock them off, or thrusting themselves into trades in which they want skill, leaving their own, and the like. But the wiser way for them, were to apply themselves unto promises, which concern those special callings, conditions and ways, unto which God calls them.  
Branch. 6 Sixtly and lastly, those are here to be reproved who do in any kind go to work preposterously with the promises, 
Preposterous appliers of promises, reproved.  contrary to their nature and use or scope; who separate them from their end, which is to mortify, purify, and better the soul, as well as to comfort and pacify it. Also all such as mistake, discover, darken, stretch, dis-joint the promises, who take not such a due measure of the promises as they ought, putting them on as they may best fit them, and so never come to the kindly use and fruit thereof as the Lord offers them. Of which I say no more, this shall serve for this whole Use of reproof.  
Thirdly, this point serves for Exhortation, 
Exhortation.  to incite and draw all who Use 3 would believe aright, to believe according to the uttermost extent and purpose of a promise; and not to defraud the soul of that due which the Lord allows her. This is the way to engage the soul in God & to walk most comfortaly in the life and practice of faith. God requires no small service and cost at his people's hands, which will hardly be, except the soul be deep in God's books, and that cannot be, till she come to believe promises according to their full extent. To this end, two things would be known. First, 
2. Questions. 1. How a promise believed.  what should the soul do that she might believe a promise, according to the reach of it. Secondly how should she practise and set this grace on work? For the former of these, three things would be done. First, 
1. A promise must be sounded.  the soul must fathom and comprehend a promise truly, Eph. 3.15.16. That you may comprehend with all Saints, what is the length etc. That which the woman John 4. tells our Saviour, I may say of this, The Well is deep, and there is nothing to draw with. There is depth in a promise; but few are men of understanding to fetch it out. There may be enough in it, for aught most men look after: their shallowness discourages them from attempting it. Virtue is gone out of the Lord Jesus into it; both for life and godliness, this and a better life, in crosses and blessings, for all turns, so that each idle cavil of a base heart ought not to elude it: Hath God set it open for his whole Church to be filled with the fullness thereof, and shall it not be sufficient for a poor members supply? Accustom thyself to deal with a promise, as the mariner doth with the sea, whose depth he is ever and anon sounding lest his ship should run a ground, and be swallowed up. Thy misunderstanding may eclipse the beauty of it, thy ignorance and blindness may frustrate thy benefit, but still the promise shall stand nevertheless full of water of life. Enlarge thy cord and plummet, that thy slight heart deprive thee not of both the view and of the use of it.  
Secondly, having found out the bottom and depth of a promise, 
2. Draw out of this wellspring of salvation.  bestow pains, and draw waters plentifully out of this well of salvation, bestow good labour and travel. In fetching up water out of deep wells, you shall see how many hands at once are at work at the wheel, or pulley, to get up the bucket. This is the work of faith, always to be tugging at the well with cable and arms, to get out this water of life. 
Esay 12.8.  Say thus, here it is put Lord by thyself, and to be had, I will therefore by thy strength handle a promise according to the uttermost of that which is in it, I will draw, and that with joy, for there it is and thus it is to be had. It's sad working hereat with the most; but it should be a merry work; we should sing at it, and deceive our toil by the sense of our necessities, and the variety of those ordinances, meditation, prayer, and the like, must be our hands, and unweariedness must be our instrument. Take we heed lest through sloth and a base heart, we content ourselves with scraps and puddle water, who might fill ourselves with good things, and with rivers of water springing up in us to eternal life.  

3. Give not over the promise, though long held off.  Thirdly, give not over a promise, although the error of this wicked world, and Satan, together with the Lords delays, should weary us, especially under our afflictions. If our Lord Jesus his discouragements could have killed the courage of that poor woman of Canaan, she had never obtained a cure. Oh! our Saviour did what he could to try, whether she would be beaten from the promise, viz. That Jesus, the son of David, came to save both the bodies and souls of all truly distressed ones, Jew's and Gentiles. But she had so fare extended the promise, 
Matth. 15.  which Christ seemed to restrain only to the Jews, calling the rest Dogs, that it was strange she was not out of conceit, as one mistaken: But, as if she had been in his bosom, so doth she hold fast the promise; Though he say nothing, yet he will do somewhat, I will still keep my right, he means not Israel according to the flesh, but the promise, and such an one am I. She knew promises looked not at the worthiness of man, but at the mercy and faithfulness of God. Surely, I shall be answered by and by: for I have the scope and end of the promise on my side. Faith had taken full measure of the promise by her own want: and therefore our Saviour sends her away with the admiration at her faith. Oh! let us thus duly apply our souls to the seal of the promise, and it shall leave behind it the stamp of all that virtue and fullness which God hath put into it. A base heart not concurring with God in this largeness of his promises, is as hard wax put under a fair seal, 
Simile.  which takes no impression at all from it, though clapped on never so hard. But as the softened wax taketh all the counterfeit of the seal, and expresseth them to the uttermost: Even so an heart rightly prepared, receives the print of the seal, letter for letter, face for face, yea, grace for grace. Faith is both hand and hammer to drive the nail of the promise, 
Eccles. 12.  given by one Pastor, the Lord Jesus up to the head. This for the former question. Now I come to the latter, 
Quest. 2. How shall we practise this duty?  how this duty may be practised.  
And for answer to that, this I say, We must know, that the life of faith in all believers, rests upon such promises as concern their condition, be it what it will be; knowing that there are special ones given us by God (as Peter speaks, Chap. 1. and verse 3. of his second Epistle) for our supply in all needs. The soul than doth not foolishly misapply these, but gathers them up, stores them like a wise Steward, both old and new, that she may bring them forth in due season; as a man would every morning put on the apparel of that day for his use and comfort And this is her putting on the Lord Jesus, 
Rom. 13. ult.  who first hath taken measure of her needs, and then offers himself in his promises and ordinances, Word, Sacrament, Prayer, and fasting, and the like, to fit her, as her  do her body. Some of these I have already touched in one of the Uses before, 
Ans. diversely.  upon the Doctrine of Naaman's obedience. A few more I will add now, not pressing the use of them, but barely presenting them to your view. Sometime thy base heart feels old guilt and accusation of conscience to return, after mercy tasted, and hope of victory enjoyed. But why is this? Surely, that hereby the work of Selfe-deniall might be perfected in thee, 
1. In the return of guilt, strength of sin, custom, presence of it.  and sin might be known to be out of measure sinful, that it might be more abhorred, and stronger faith in pardon and purging thereof improved. Clasp upon the Word for it, I am he who will heal all thy rebellions for my name sake, both new and old: It is according to a promise, that the Lord should leave none of thy corruptions unsubdued. Who is a God like unto our God (who forgiveth iniquity, transgression and sin, 
Mica ult.  (mark how many words he useth to include all sin whatsoever, both of nature and course; yea, sins after the light of the Gospel embraced:) And I create the fruit of the lips, peace, and I will heal him. I have seen his rebellions, and smote him, hide me and was angry, and he went on in the frowardness of his own heart. 
Esay 57  But I will heal him, and restore comfort unto him. Again, perhaps thy soul meets with some eclipse of God's presence, and forsakes me, so that I live in darkness, and walk up and down with a dead heart, without feeling. Well, 
2. In the deadness & hardness of heart.  if it be by reason of some apparent sin against conscience, return with a broken heart by a promise to God, Jer. 3.1. A man having divorced an Adultress, will not return to her: But if thou wilt return to me, I will not reject thee. Return, O ye backsliding people, and I will have mercy upon you, and heal all your iniquities. But if the Lord be departed otherwise, know it is not to forsake forever. For a moment I was angry, Esay 54. But with everlasting compassion I will embrace thee. And in the Psalm 55. The Lord will not leave his people for ever.  
Sometime the soul is afraid she shall fall into some scandal, 
3. Fear of falling into some scandal, and not persevering.  and never persevere: but he who hath delivered, will deliver from every evil way and work: He will preserve the souls of his Saints: he will write his law in their heart, they shall not departed from his fear: I am persuaded nothing shall separate, etc. He is faithful who hath promised. Sometime sickness, poverty, debt disquiets, and how then? In six troubles he will keep thee, and in the seaventh, that it shall not oppress. He put his hand under my head, and will make my bed in sickness: when I was weak, the Lord holp me. Again, the soul complains, 
4. Sickness, debt, enemies, unfaithful friends, and the like.  But I have enemies. Well, but if thy ways please the Lord, he can make them thy friends: If not, though an Army of them compass me about, yet will I not be afraid. But perhaps friends fail, and turn unfaithful? Well, yet Mica 7. When I dare trust no friend nor wife, I dare trust the Lord. When my father and mother forsook me, but the Lord took me up. Can a mother forsake the child of her womb? Yet will not the Lord. He will sustain and redeem thee: In all their afflictions he was afflicted, Esay 63.9. Oh! but they prosper, and I decay: They bear all the stroke, and my cause is sentenced. Stay a while, and their green Bay tree shall whither. True it is, it is long first. 
Psal. 73. Psal. 37.6.  But fret not thyself, roll thy way on Jehova, and be doing good, and he will effect it. He will bring forth thy righteousness as the morning: He will plead thy cause, Mica 7. When there is casting down, thou shalt see a lifting up, and he shall save the humble person. 
Job. 22.29.  But thou wilt say, My prayers be not heard. Not presently: but it is, that thou mightst pray oftener, and earnestlier, that so God may deliver thee from that thou fearest, and his grace may be sufficient for thee. Thou wilt still object, 
5. When prayer is not heard.  My troubles are as no bodies, secret and stinging, unknown to any. But not unto the Lord, whose eyes are in every corner of the earth, and knows the heart and reins; yea the most hidden sorrows, that he may be strong with the weak and contrite ones: Oh! but I am dark for lack of faith. Yet let him that is in darkness, and seethe no light, trust upon God, Esay 50. But I want means. The Lord is my support, 
Psal. 23.3.  leads me to the pastures and streams; and when I am lost, yet sustains me: So that although the Olive and Vine should fail, though there should be no Calf in the stall, nor Sheep in the flock, 
Habak. 3.  yet will I make the Lord my salvation. But my temptations and assaults by Satan are fierce, to Atheism, to deny providence, the Scriptures, and such like molesting. It they be tedious they shall be short, and faith shall quench the most fiery darts.  

6. Temptations and fierce assaults of Satan. Matth. 5.12. 1 Pet. 4.  But he stirs up his instruments to vex and pursue. Well, they may cast thee into prison ten days, but hold out, and I will give thee a Crown of life. God's hook is in their nostrils. Blessed art thou when thou art persecuted for the name of Christ: The Spirit of glory shall rest upon thee. Fear not man, whose breath is in his nostrils, Esay 40.7. But I fear evil times will pluck me from my steadfastness. No: Thousands and ten thousands shall fall on both sides, but thou shalt go free in the midst. 
Matth. 24.  If possible the Elect should be deceived: But it's not possible: I have prayed for thee that thy faith fail not. The just shall have a shining light upon their paths. 
Luke 22.31  Oh! but perhaps I am in perplexing straits what course to take. Well, but a voice shall be behind thee, and say, This is the way walk in it! Oh but my sorrows are the miseries of the Church! 
Esay 30.  The gates of hell shall not prevail against her. Be of good courage, I have overcome the world. The ship that Christ is in, 
Matth. 18. John 13. ult. Mica 7.8.  cannot be drowned; He will rebuke the waves, and cause a calm. Rejoice not over me, O mine enemy, for when I am down, I shall rise: Christ hath nailed my enemies to his cross, led captivity captive. Esay 26.1. Salvation hath the Lord set for walls and bulwarks. Esay 13.5. God will defend Jerusalem. Light is sown for the Righteous: Bear the yoke, because thou hast sinned, and the Lord shall break the decree, Mica last, and tread them as mire in the streets. In the mean time, Jer. 46. I will correct them in measure: and Esay 28. Did I correct him, as I corrected them who afflicted him? No, but in measure. But how shall I do when the King of fears comes? The sting of death is sin, which being taken out, thou shalt triumph, 
2 Cor. 15.  O death where is thy sting? But I have poor children to provide for! Well, Exod. 20. The Lord shows mercy to thousands of them that love him: And, the children of the righteous inherit the earth, Psal. 25. But when I am dead, what shall become of me? Take no thought, Esay 57 They shall rest in their graves, perfumed and softened by the grave of Christ, and be purged by it from corruption. Their names shall be sweet on earth, as the precious ointment: And their souls shall reign with God in full perfection of happiness, above sin, sorrow and all enemies, till it shall join with the beloved body again at the day of Christ, to enjoy in heaven perfect consummation. These and such like promises, let every poor soul cull out for herself, out of the treasury of the Scriptures, and enlarge them to her own use, that it may go well with her, and that the promises may be believed according to their extent; for this is the misery of the soul, that God hath fullness for her in his promises, but she will not see it, acknowledge it, embrace it, accommodate it, but let them lie rusting there, without regard, as men use to suffer their Armour to do, because they have no use of it. Thus much shall serve for a direction in this kind, and for this Use, as also for the whole Doctrine, and former part of this verse, containing Naaman's obedience.  
Now I come to the latter part of the verse, 
The last general. His success. Three things in it.  which contains the immediate success of his washing: And that is first the expression: That his flesh came again etc. Secondly, the cure itself: He was clean: And thirdly, now we hear no more of his former distempers, all are vanished and washed away with his leprous skin, in Jorden. These points I note here: As for the remoter consequences following upon this cure, afterward I shall come to them in the next verse. The cure then of Naaman, is that which in these latter words is to be considered; and first, of the holy Ghost his expression: 
1. The expression.  His flesh came again as the flesh of a little child (for of this I will say somewhat) ere I come to the main point. Many words had been used to express Naaman his obedience, how punctual it was; and now as many are used to express the cure, how entire and perfect it was: as if God would not come short of him, but be as punctual in full curing of him, as he had been in close obeying God. Who doubts of the perfect cure of such a Leper, as was made of a scurvy, loathsome, nasty skin, like the skin of a little child, that is, as whole as he was borne? So that it notes a perfect restitution of Naaman to his former integrity of soundness. 
God's remedies are perfect ones: But men's are lame and crazy.  men's remedies are always lame ones, if they heal one way, they hurt another. We use to say of Physical courses, purge, bleedings, as they help in point of present cure, and remove present death and danger, so yet they leave a touch upon the body afterward, and leave either some other ail behind, or else take away strength, abate the spirits, or other like: and all to show us that man's medicines are like himself, and that is, crazy, doubtful and dangerous: so that, not long after, the same or worse maladies and diseases follow; but to be sure, death. Hence arose that proverb, Many Remedies are worse than the diseases themselves. And all commodities in this life carry inconveniencies after them. Perhaps they are one way beneficial, and two ways prejudicial. But God's cures are like himself, perfect, entire, and absolute. No more leprosy is heard of, to grow upon Naaman's skin, after God had done with him: he came no more into the hands of other Physicians, through relapse into the old distemper. 
Eccles. 7.14.  No man can find out any thing after God. But he can find out sundry failings after men when they have done their best. I will not insist upon it; only it may briefly teach us these two Items:  
First, to turn our doting eyes from the perfection of any creature here, by reason of those cracks and flaws which are in the best of them. 
We must turn our doting eye from the perfection of the creature.  What petty Deities and Idols are Physicians esteemed among carnal people, for their skill in curing diseases, especially if their gift be any more than ordinary? Say it be but in any one kind, or disease, as a Consumption, Fever, Dropsy, or the like, especially, if (when others have given over the cure as desperate) they take it in hand, and effect it? What money, what honour is thought enough to requite a man? Nay, as Patients teach them, so, how do Physicians learn to dote upon themselves? And how will they boast themselves like petty Kings of their supposed skill? Oh! if this medicine (saith one) will not heal him, nothing in the world will do him good. And another, I healed him (saith he) when no other could turn his hand to it. And, I will pawn all I have upon my skill, that I heal him. Can God himself speak any more? Let me not be thought to speak disdainfully against the persons of any learned or religious Physicians, much less their profession, both which I honour, and am bound to do while I live, for the good received from them, through Providence. And I know many there are in this kind, eminently religious, and well deserving: But only (by so just occasion) one Item I would give to Physicians, 
Physician's must know themselves only instruments of Providence, for such as God will heal.  and another to Patients. To the former, this, That as they are conversant most what about searching out natural causes, symptoms and cures of diseases: So, no profession is more subject to Atheism and profaneness, than such, except the Lord subdue and captivate their spirits and skill, under his Providence, making them servants to attend it for the good of such as to whom God hath appointed life by means, and no otherwise. For why? Who knows not but many recover of diseases (in the judgement of Physicians) incurable? And how many there are in whom nothing save safety appears, who yet in the midst of the Physician's security, die instantly? All to show, that the passages of life and death are not in man's hand, but in the Lords; who ofttimes delights to blindfold the wise and prudent in their own sense, and to do good by those who are of meaner parts? Not but that the parts of learned Physicians are to be esteemed (who cannot be too well parted, since they deal in so precious a subject, as the life of the most excellent creature, man) but that with parts, they join a God, adore him, and set him up in their souls as supreme and chief, treading themselves under feet, in point of that Royal prerogative of saving life.  
Alas! how doth the Lord humble our confidence daily, when he crosseth our conjectures, and betrays our folly both in our hopes of recovery, when there is none, and in our despairs, when there is no cause? What mortal man, whose breath is in his nostrils, would not here submit and lay down his weapons at the feet of the Lord of life and death, confessing himself a fool, and that both in his own case and others, the Lord may and doth often conceal from him the real cause and truth of Diseases? 
2 Kings 4.27.  The holy Prophet Elisha, led by a Divine and miraculous Spirit, humbly professed it to Gehazi, in the woman's case who came for her dead child. The Lord (saith he) hath hidden it from me? And shall not we say so, who are poor silly ones to him, even as a base ignorant empiricke is to us and much more? So for people, how insolent are they in this kind? 
People very fond in magnifying the outward cause, and neglecting God.  Robbing God of his honour, and setting up base man in his throne. Oh (saith one) such a Physician let me have, or let such a sickman have, and upon my life he will heal him! Let the upper millstone run upon the nether, and I warrant your corn between will be grown? What? Is there no more in it then so? Is there no God? Oh (cry you mercy saith one) I forgot that, now I speak as a man! Nay, rather like an Atheist: and so let a Physician whom they like, visit them, his coming is to them as good a medicine, as the physic he brings! If Physicians would abhor, and tremble at such Patients, and Patients such Physicians (mules scratching each others itch) they would learn more humility, and divinity. Honour the Physician, and spare not, so thou give him no more than is due to an instrument. Let him and thou sanctify both physic and receipts by prayer and faith, and behold it as a servant, not as a God, to put confidence in, and then all is well.  
Some report of that good King of Swedes, that he thought his life was but short, because men did so deify him, (but that was not all) much more, I think, should we with Elihu tremble to give titles of God to men, lest our Maker should destroy us: for Esay 42. 
Job. 31. Jam. 5.  He will not give his glory to another. In a word to use Saint james his stile, you ought to take God with you, saying, If God will bless it, it shall heal: Alas it's but a patched remedy when it is at best; howbeit it's in God's hands to bless or cross it. Enough of this: The like counsel take we from hence, touching all other earthly creatures, or contentments therein. Our life itself, our strength, our wealth, wit, experience, friends, parts, bravery in fare, dwelling, retinue, and any other blessing, either for necessity or comfort: What one is there of all these, but hath in it one way, as great a misery, as another way an happiness? So that (setting aside the sobriety of heart, making it, as it is, pure to the pure:) what good is in it, which in some other respect is not requited as much with an evil? As that great man, who threw his Diadem (or Kingly wreath) on the ground, saying; If a Subject knew what was wrapped up in it, he would not stoop to take it up, to have it. What carking care goeth with riches? A poor Cobbler very merry in his songs, while poor, having a bag of money cast into his puy, ceased to sing. At last, he that threw it him in, came and asked him, why he was so sad all on the sudden? He suspecting who it was threw him back his bag, and bid him take it: for he could never be merry with it. Do I infer hereby, that God's blessings are to be despised? No: But that God hath left a crack in the best of them, in all of them; to teach poor man to Idolise none of them, but to set his heart upon better things. Race is not always to the swift, nor wealth to the wise, nor battle to the strong, 
Eccles. 9.11.  saith Eccles. How many men's wealth, by their sin, is given them, as the bane of them that have it? What profaneness, pride, boasting, scorn, mischief, do they by it? How many poor men's bodies know the diseases of full diet? I might be endless, but I cease. In God's fear, look upon the worms that breed in our Manna; behold the defect, the sting, the penalty, the vanity of the creature; loath excess in it, getting, having, foregoing: Set thine heart solidly upon perfection: those dainties that have no surfeit: that portion which hath no sorrow with it: Grace and favour of God, which hath no lack: that excellent cure of faith and the new creature, which is God's cure, which restores the leprous soul to such a smoothness as it was first created with, nay much better: Every gift of God is perfect, 
Jam. 1.16.  saith james 1.6. like himself. Be in love with God's remedies, a quiet, humble, patiented heart under thy afflictions, which are not only not worse than the diseases, but better than prosperity itself; such as restore the soul to such a cure, as is not subject to any future decay or relapse. So much for this.  
Another thing here I observe, How marvellous and sovereign an Branch. 2 effect the Lord of this water of Jorden works by the silly creature: 
God overrules the silly creature to be the instrument of working great effects.  The flesh of Naaman (saith the Text) being washed in Jorden, becomes as the flesh of a little child. Not surely by any inherent quality therein by nature, but by the concurrence, or rather overruling power of Almighty God, using them to be instrumental in this kind, for the settling Naaman's faith thereby, as by a sign, q. d. As surely as thou in obedience of faith, shalt wash, so surely shalt thou be cleansed. Means of an unproportioned strength to effect a supernatural effect, may yet be relied upon as Gods, when any direct word is given us to warrant them. Learn then first (by the law of contraries) that all means used by man, without a warranting word, are justly to be suspected, as not proceeding from God, but from another principle justly permitted by God, to work for the deluding of unbelievers, who will not embrace the truth revealed, 
All Unproportioned means used by men, without the Word, for effecting of great works, are evil, and to be abhorred.  but detain it in unrighteousness. And, let the colours of men be never so holy, in pretence of Religion, yet God is not with them: As well those Exorcists of the Jews, taking upon them the dispossessing of Devils, without ground, Acts 19.13. As the Maid or Pythonisse, that gather Masters great gain by her divinations, Acts 16.16. was from Satan. Good Witches and bad differ in colour, but not in devilishness. Papists their exorcisms and Spells, or charms, working by words of Saint john's Gospel, or any devout prayers, 
Popish Miracles and cures what to be thought of.  or other sentencss of Scripture, because they have in them no such natural operation to produce such effects, as to heal Agues, or other like diseases, nor yet are determined by any express word of God to any such use or end; are as bad as the Medicines or Charms applied by good Witches for the cure of man or beast. For why? Natural things they are not: Divinely supernatural they are not: Diabolical therefore they must needs be. 
Charms and spells of good Witches to be condemned.  We must have a word for it to enable bare dead sentences of Scripture so and so, by such, at such a time, in such a manner, to such diseased men, or cattles applied, to effect such a cure on God's name, else though the words be good, yet the Charm is never the better, but much worse. Better were it, and less sinful for such to use profane, graceless words, then holy, to so cursed an end: And although the material end be good, to cure a malady, yet the means are Devilish limitations of unlikely agents, must be warranted, else their device is from man by Satan.  
Indeed men look so much at the apparent supposed good of things, to restore things lost, or the like, that it tickles and withdraws them from the suspicion of the forked hook which lies covered under the bait. Oh! (say they) I warrant you, the Devil is a murderer from the beginning, and doth no man good, but hurt: But there is a white Devil like an Angel of light, as well as a black one, with horns & hoo●s, and the former of the two is the more sly and dangerous. The Devil spoke good truths when he confessed Christ, and the Apostles that he might overthrow him by his lying witness, and conveighes double poison hereby, which else he could not. For what else doth he by such wiles and tricks, save draw the spirits of curious and distrustful men to woeful Idolatry? To put confidence in him under a Witch, to expect success from a cursed Principle, to ascribe that glory which belongs to God alone, to base means, which all are reduced to the Devil their first mover. Satan knows he gains more this way, than he loseth by the truth he speaks, or the good which follows. He denies himself at no time, save for wicked ends. Beware therefore: Dare not to confound those excellent ways of God in his power, providence and mercy to his creature, with the Satanical and Sorcerers courses of profane beasts. As for those miraculous operations of God in his Church throughout all ages of the Old Testament, in the pool Siloam, and the gift of ejecting Satan by some certain persons, there was enough to prove that they were from God, 
John 5.4. Matth. 12.27.  for the confirmation of Truth, the strengthening of Faith, & the drawing of Proselytes. But as for all the other, the Lord justly suffers Satan to deceive such as deceive themselves first, and reject the truth, as we see in Saul, Esay 8.19. Should the living go to the dead, 
1 Sam. 28.6.7. Jam. 3.15.  and to them that whisper out o● the earth, (Geomanticks:) No, but to the Law, and to the Testimony, if that favour not, there is no wisdom in them, save that which Saint james calls from beneath, and devilish. A most woeful thing, that in a land where the Gospel hath been preached this eighty years, such abominations should swarm, and that with impunity, yea in some cases (which I name not) with Apology. God amend it! So much for this Branch.  
Secondly, 
Goodness of God in using weak and poor things, to effect great, is much to be admired.  hence acknowledge the infinite goodness of God in devising such aid and secure to poor creatures both their bodies and souls for the expressing of his tender mercies to us in this infirmity of our flesh. That by a word speaking he should create the fruit of the lips, even peace, Esay 57 by the Ministry of a sinful man, (further off from power to convert a soul, than Jordan to heal a leper) and beget it to a lively hope and immortality and glory. That thereby the word preached should carry with it the working of faith and regeneration. As the Lord Jesus his own blessed words effected miracles in the speaking, causing the dead to arise, the lepers to be cleansed, 
Mark ult.  the deaf to hear: So the words of his Ministers by the same virtue from him, should do greater things than these, even by instruments most weak, how admirable is it? To the end that our faith might not stand in man, but in God 
2 Cor 4.7.  That the deadly soul leprosy (worse than Naaman's bodily) of infidelity, pride, hypocrisy, self, should be washed all away by the water of Baptism through the word of the Covenant, to which its annexed in all believers, and these shall become sealing ordinances to ratify the truth of regeneration to the soul, and to confer the nourishing power of the Spirit unto life eternal, how admirable is it? It is the omnipotent power of God which causeth it, which separates the silly creature of water, bread and wine for the present, from common use, 
Sacraments how divinely appropriated to seal up to the soul strong assurance of salvation.  takes off the base outside of it, casts an honourable mantle over it, appropriates it, to holy, solemn and divine, use and service, unites the Lord Jesus himself with his whole merit and efficacy to it, and all to effect this end, to convey the Lord Jesus into the soul of the Believer; assuring it by virtue of this sealing ordinance, that as verily as the body by virtue of appetite eats and drinks the creatures, so truly doth the soul take and eat the body and blood of Christ to the souls nourishment by God's command and promise. This is a mystery: and it should teach us, that if God have assumed such poor creatures sacramentally into the partakership of himself, therefore to take heed lest we vilify the outward ordinance (as pretending all the power to be from Christ) but to acknowledge each part thereof to be from him, and one as true (though not as effectual) a part as the other. Ye parents make not Baptism a common thing, make not so solemn a thing to wait upon your leisure and compliments, when all your trinkets are ready, then carry your child to the Sacrament. No, let your babbles attend it, not it them. Despise it not for the outside, there is a blessing in it, and under the baseness of elements lies hidden a world of worth and honour. 
Therefore not to be used as common things.  And you (my brethren the people) run not out from it so soon as the word is preached, as if you discerned no Christ in and under it annexed to it for your own special use and good. I tell thee those silly creatures are essential parts of the Sacrament, as well as the grace and ordinances of God, to be reverenced (though I say not with our own invented, yet) with that esteem with which God hath honoured them, viz. to be channels and conveiors of that grace of the Lord Jesus for life and support; else would he not have graced Sacraments with the like honour to Faith, Except a man be borne of water and the Spirit, 
John 3.3.4. Mark ult.  and, He that believes and is baptised, shall be saved. God can work without them when they cannot be had, but when they may, he will have them share in point of honour with the graces sealed, from which they cannot be severed, nor may be rend. So much for this second Use.  
And lastly, although I do not here equal Jordens waters to a Sacrament, 
Jordens waters a resemblance of baptism.  nor dare I call it a type of Baptism, yet is there a clear and lively resemblance thereof in it. I speak not this to teach any to use their wits boldly, to allegorise every thing as some have done. In this, its safest for us to captive our wisdom to God, to be no wiser than himselve; but where he pleases to express allusions there to follow with sobriety. As in the allegory, Gal. 3. end. of Sina and Jerusalem, to typify the nature of bondage, and of freedom. So, that of Noah's flood, which Peter, Epist. 1. Cap. 3.21. tells us is semblable to Baptism: Else its best for us to forbear types, only we may make resemblances: As here, this healing of Naaman by Jorden, and expressing of it by the flesh of a child, teaches us thus much: That the Lord who occasionally used this water to such an end, as to cure an incurable leprosy of an alien and stranger from the Commonwealth of Israel, doth assure us that much more by Baptism, (as by an appointed and settled sealing way) he is able to heal the fretting leprosy of sin and curse in all his believing ones, and seal the soul of such a one through the faith of the word to a true engrafting into Christ, 
Affectation to allegorise the Scriptures a dangerous course.  and the new Birth. Constantine the great and good Emperor being a leper, and told that nothing else could heal him, save bathing of his body in the blood of infants ripped out of their mother's womb, abhorred the speech of it, as counting the remedy worse than the disease: That which he did mercifully in forbearing, do thou religiously in embracing. The blood and water flowing out of the pierced sides of the Lord Jesus, and washing thy soul by faith sacramentally, is only able to heal thy leprosy, & to make so perfect a cure as shall never need to be repeated. Naaman and thou need nevere be washed the second time, if once throughly cured; and in truth, it was this blood which made naaman's cure so perfect. Apply thy soul to it therefore, to make a perfect cure in it, better than all thine own patched and half cures. Look not at the outward water alone, look at the power and virtue of him whose blood only can heal both the water from her cursed barrenness, to make it fruitful and seasonable seed of life; and thy soul by water, from guilt, power, and eternal curse due unto it. Christ in the water, is the power of it, one drop of his sides issuing out water and blood, is the efficacy of the Sacraments: Mix all with faith to cleanse thy soul, to purge thy leprosy, it's shed to thine hand, and poured out by himself most willingly for thee: If thou refuse it thou art guilty of shedding it, but, not by believing and applying it. 
Numb. 19.4.  No legal cleansings of the leper by Aaron can equal it; he sprinkled the blood and ashes of a Cow, Christ sprinkles with his own; he often, Christ once for ever; he imperfectly, so that the leprosy might return, Christ fully, never to return. 
H●●. 8.15.  If then the blood of an heifer could purge by ceremony a polluted body, how much more shall this blood of the eternal Covenant cleanse thy conscience from dead works, to serve the living God? But beware thou do not go and wash in Jordan with lesser faith than Naaman did; do as much for thy soul, as he for his body, else thou separatest the things which God hath united, and destroyest the power of the Sacrament and the purpose of God for thy regeneration; yea, the very creature of water shall rise up in judgement against thee in the day of judgement, for that it closed with Christ inseparably in his Ordinance; but thou most profanely didst warp from him by thy unbelief. So much also for this third Branch, and for the second Doctrine, and so for this Lecture. Let us pray, etc.   

THE ONE AND TWENTIETH Lecture continued upon the 14. VERSE.  VERSE XIV. 
Then Naaman went down and washed himself seven times in joraen, and behold his flesh came again, as the flesh of a little child, and he was clean.  
Then he returned, and stood before the man of God, etc.  

The second head. The cure of Naaman.  WE noted (Brethren) two lesser Observations in the end of the last Lecture, out of this last part of the verse, viz. The success of Naaman's obedience: Now, leaving them, and the expression of the cure: we come to the cure itself. And (saith the Text) he was clean. No intermission of time passed between his washing and cleansing, both went inseparably together. The ●●ine poin● flowing hence, which we have reserved to this Exercise, is: That G●ds promises are always as good in the performing as in the making, if not better: for so falls it out with Naaman here. The Prophet promised him cure of his Leprosy by washing himself: And lo, now he is as good as his word, he washes, and is clean in body. This is as much as was promised. But moreover (as appears by the sequel) he proves a clean soul also, and this was an overplus to the promise. It is a light thing for the Lord to heal his body, except he heal himself: And in this respect I may well say, as I said before, That God's cures are perfect indeed; all perfect gifts are from above; and all that are from thence, are perfect to purpose. Ere I come to handle the point, this I would premise (Brethren) how fitly this point follows the other, to make the heart and life of a poor believer comfortable. The former point told us, that promises must be interpreted aright, and not mistaken, not restrained, but believed according to the utmost extent of the promiser. But than comes in a doubt, Though I enlarge them in their full reach, yet God may restrain them to the shortest size. True, if thou stretch them upon thy carnal tentors. But take them according to the word (as indeed thou shalt not need to make them better than God hath made them) and then this point will tell thee to thy comfort, that God will perform whatsoever hath gone out of his mouth to the uttermost, nay perhaps cast in such an overplus as was neither promised, nor looked for. The Text is precedent enough for it, if there were no more. So that even in the entry upon the point, we may set a star in the margin, (and for our better encouragement both to believe, and in believing to wait patiently) may say, these two points carry very sweet news from heaven to a poor empty and hungry soul, both that he will have it believe to the uttermost, and when she hath so done, God hath in store for her as much performance, yea, and much more than she hath faith. But let us come to the point. The order I will observe in the point shall be this: First, I will prove it by Scripture. Secondly, by reason. Thirdly, I will clear a main doubt about the Doctrine. And so lastly come to the Uses: and first of the first.  
Concerning which, this I may say, That the whole Book of God, 
Doctrine. God's performances always as good, if not better than his promises.  is nothing else, but a very Theatre and open Stage, wherein the Lord acts his part of performing of promises. And not so alone: But so curious the Spirit of enditing the word is in every Chapter and Verse, lest the reader should spy any flaw or crack in the performance of promises; that it steps out of his track ofttimes to reconcile and equal each performance to her own promise. And this both in the main promise of Christ's exhibition, and in all secondary promises, whether general and concerning the soul of the whole Church and each member of that body; or personal and temporary promises, concerning this and that person: And the greater distance there seemed between making and keeping of promises, the more curious regard hath the Holy Ghost to express Gods keeping touch, when his time was come. For example, 
Proofs and Instances.  God had promised to Abraham that his seed should be set free after it was a stranger in an heathen land for four hundred and thirty years, and so it fell out, 
Gen. 15.13. Exod. 12.42.  when the time came that God delivered them, what saith the Text? That self same day of that term expired, the Lord brought forth Israel with her armies: So in the Gospel, mark how curious the Holy Ghost is in expressing of the faithfulness of God in each passage of Christ, his nativity, his parentage, his dwelling, his person, life, betraying, passion, death, burial? 
See throughout the Gospel. Mat. 1.2. etc.  Forty several times one or other of the Evangelists refer the passages that fell out, to the promises themselves: That it might be fulfilled which was said, And thou Bethlem are not the least of the Cities of Juda: That it might be fulfilled, Rachel lamented for her children, and would not be comforted, etc. That it might be fulfilled, Out of Egypt have I called my Son: He that eaten with me in the dish, he betrayed me: And he was counted among transgressors: 
Mark 15.28.  And upon my vestures did they cast lots: 
Matth. 27.35.  And he shall make his grave with the rich: And he shall be as one of no beauty, like a withered branch: with a great many more. Not so much as his riding to Jerusalem is omitted, Behold thy King cometh, lowly and meek, riding upon an Ass, the foal of an Ass. Why is all this? To let us to understand, that he who would be so punctual in all petty passages belonging to the great promise of the Messia, 
Matth. 21.4.  would be as faithful in performing all other promises consequent upon his merit and satisfaction. And the like speeches are used to this purpose in the personal promises made to the Patriarches, as to Abraham concerning Isaac, to Rebecca, concerning the elder serving the younger, to jacob, that God would be with him in his journey, and bring him bacl, and deliver him from Esau: To the Church in the wilderness concerning the possession of Canaan, joshua tells them, 
Josh. 21.45.  after the conquest, nothing failed of any one particular promise, which God had made concerning the giving of the land of Canaan to the seed of jacob. Infinite many more instances might be alleged, as the fulfilling of the seventy year's captivity, and the return of the Church bacl again to their City and Mountain, as Esay 57.13. All being pledges put into one bosom, touching the main fidelity of God, in making good the promised Seed and Messiah so oft made and renewed to Adam, Abraham, David, Ahaz, and his people, which though it were kept in the bowels of time for four thousand years, yet at last, Gal. 4.4. When the fullness of time was come, was accomplished. And hence all other promises took their original, 
2 Cor. 1.20.  and derived their issue. So saith the Apostle, All the promises of God are in him Yea and Amen, to the praise of his glory; that is, 
Luke 1.45.  firm and inrepealable. Thus saith Elizebth to Mary, A performance shall be from the Lord of whatsoever hath been said unto his handmaid: Faithful is he who hath promised, who will also fulfil it. The Lord is faithful, Heb. 6.10. and will not conceal the labour of your love. 
1 Tim. 5.15.  This is a faithful saying, and by all means to be believed &c. endless it were to reckon up all; and as for the addition of the point, that sometimes he fulfils them for the better, we see what Paul saith, 
Phil. 4.19.  Our God is able to do for us more than we can ask or think. When Solomon chose to ask a wise and understanding heart to go in and out, 
2 Kings 3.11.  lo (saith the Lord) I have given thee it, and moreover I have given thee such wealth, honour and wisdom, as never any had before, nor shall have after thee. 
Matth. 6.32.  And so saith Christ, Seek the Kingdom of Heaven and the righteousness of it, and other things shall be cast in. So that it was not Naaman's case only, but by consent of Scripture, we see that his particular case, is made the case of each believer, more or less, so fare as is meet. This for proofs.  
Reason 1 Reasons are: First, the name of God's essence, Jehovah, argues that he performs all the promises which he makes. 
Because he is Jehovah.  For as he is an absolute and infinite being in himself, giving to all other depending creatures their beings: So by virtue hereof, he vouchsafes a being to all his promises, which are the most excellent parcels of all his Scriptures. He gives the like substance and being to all his commands, and threats, to all other sorts of truths, but especially to these, being his chief truths: 
Gen. 17.1. Exod. 6.3.  And as he said to Moses, I was not known to them before the flood, nor to Abraham by any other name save El-shaddi, alsufficient, but not by the name of jehovah; this name is a more real name, and gives a reality to my promises, and causes me to perform them: So now may we say, I was not known by the name of the Father of Christ Jesus in former times, as I am now; for in him I make good all my word, he hath sealed up all my truths, my love in him is attended with all my other attributes, wisdom, justice and faithfulness, all my strength and power assists that, so that whatsoever I have promised, I will perform, for I can do it, I will do it, and I am true in promising, therefore I must fulfil it. God then is Jehovah, the being of all his promises, our God in Christ.  
Second Reason. God is faithful in performances, in respect of his Reason 2 own honour. 
For his own honour.  He knows that except he should keep touch with his Church, and maintain the glory of his keeping promise with her, he should destroy the credit of his Ministers: the faith of his elect, and in a word, the hope of drawing any out of the common course of the world, to the Kingdom of grace. So that his unfaithfulness threatening utter ruin to the whole art and way of Religion, either in faith or obedience, and shaking the very pillars of the Church's confidence; it must needs stand the Lord in hand to see his promises fulfilled.  
Thirdly, forasmuch as whatsoever is in God, is eminently in him, and Reason 3 by way of excellence (as before I noted in the point of commands; 
Because whatsoever is in God, is eminently in him. ) therefore his truth in fulfilling promises, must also be singular and eminent. It must become that excellency of his truth, not only to content himself with such a performing as the poor creature can expect, and concur withal; but such an one as is above whatsoever the soul can ask or imagine: that is, rather to be over, then under his promises, better rather then worse, this makes much for the adoring of his faithfulness, and the believing of his promises.  
Fourthly, the Lord doth thus for the continual strengthening of his Reason 4 poor servants in better and closer clasping to his promises: 
For the strengthening of his servants. 2 Tim. 1.12.  and that by daily experience growing in the soul hereby, it might come to this pitch to say, I know in whose lap or bosom I have put my pledge, I know in whom I have believed: I go not upon had I witted, but upon undeceivable grounds. Thus, as the wicked through unbelief withdraw themselves more and more to perdition; so the faithful follow faith to the preserving of the soul; 
Heb. 10.38.  they grow more and more rooted therein by such trial of faith, they grow from faith to faith, 
Rom. 1.17. Eph. 3.16.17. Matth. 11.29.  rooted and established, and not easily puffed off by every wind of error, fear, temptation; they grow from believing one to believe more, from general promises, to special, from spiritual, to temporal, from promises in peace, to promises in and under crosses, dark ones, deep ones, long ones; so that no estate, service, occasion, trial, waxes strange to them, but familiar, and at last the yoke of God waxes easy, and his burden light.  
Fifthly, because the Lords performances (or purposes at least to Reason 5 perform) are the causes in a sort of his promises. It's not so with men. 
Because his promises come from purpose of doing good.  They promise apace, but their spirit being backward in love, and entire wel-wishing to the good of others, come short of their own promises. Now the Lord in his intention or purpose to do good to his Church and People, doth thereby draw his heart to make promises, that so, the good things which he wisheth them, may be presented to them before hand; & they may know that in mere faithfulness, he binds himself to them, not to strengthen himself, but their weakness rather in believing. Now because the Lord out of an Idea and foresight of his own free grace, purposing to do good to his, doth break into promises; thence it is that promises are easy to perform with him. Men are rashly drawn either by their own sudden pangs or by others motion to make promises, not knowing their own spirits, and scantlings of affection, and so in cool blood they undo that which in hot they made. But because God's purposes strong and firm, caused him to promise, therefore the same Spirit moves him also to perform. Again, though men mean well in promising, yet inability oftentimes causes them to break against their wills; whereas in God, purpose of love, and power of hand to perform, are always equal, so that nothing can come between bark and tree, nothing can set his promises and performances together by the ears. Let the reader look back into the point of Faith, where I have mentioned abundance of excellent Attributes in God, every of which are objects of Faith, and means to strengthen it, and especially his faithfulness.  
Reason 6 Sixtly, and lastly, the Lord sometimes performs his promises rather with the better than otherwise, 
Because he looks not at us, but his own bounty.  because he promiseth not according to what the narrow neck or vessel of the soul is capable of, but what his bountiful heart can beteame it: Promises would prove but barren and bare matters, if so be our bucket could reach their bottom. But since the Lord promises according to the extent of his own bounty, therefore he performs so also, whether the soul conceive so or not. What heart can conceive the unspeakable good things prepared by God for such as love him? Eye hath not seen, ear hath not heard, nor hath it entered into man's heart to contain them: 
1 Cor. 2.9.  yet all these are enclosed in the promise, and though the soul at first obtaining of pardon, see not what God includes in it to be in time accomplished, but is glad of a present supply of her need; yet the Lord who gives his Christ (the knot of promises) all at once, is content to keep touch with the soul, and in due time to reach her out, all sorts of them according as her need calls for, in duties, in wants, in temptation, in conflict with her lusts, 
1 Cor. 1.30.  or in affliction: Then he makes Christ, Righteousness, to be Christ, Wisdom, Sanctification and Redemption: The less the soul looked for it, the welcomer it is when it comes. It's not so with base men. If the party promised unto, conceive not the extent of the promiser, the promiser thinks he hath quit himself well in concurring with the expectation of the other, although he shorten his own intents. But this base falsehood of restraint is fare off from God, and therefore he performs that which often is unexpected, as well as what is. And so much shall serve for Reasons. Now to the Limitations:  

Limitations of the point.  And they are sundry. These three following may give a taste of the rest, which because they avail much for the due qualifying of the Doctrine, therefore I will mention them, and the proper uses flowing from them, and so proceed to the other uses belonging to the Doctrine. The first limitation is, That God though he always perform his promise, yet not always in that very kind which the soul perhaps seeks and claims. The soul looks at one kind, the Lord looks at another: It is enough with him, 
God performs promises always: yet not in that very kind, which the soul expects. And why?  that he always keeps touch in one kind or other, though he do not fulfil it as the soul would. And good reason, since the scope of fulfilling a promise, being the special good of the soul that believes it; and the Lord himself being fitter to judge of that, than the soul itself can. Therefore it is meet that we leave it to him in what kind he will hear and perform. We, in the mean time cannot be losers, because the Lord doth not neglect to hear us in our kind, for lack of love; but through abundance of wisdom. If we can believe, that the kind which he answers us, be (questionless) best for the present condition in which the soul stands; then may she be as well satisfied in God's way, as her own. For example: There is a promise, 
Psal. 50.15.  that if we call upon God in the day of affliction, he will hear us, and we shall praise him. Upon this the soul under any yoke of body, or mind, sues to God upon his promise, to ease that yoke, that she may praise him. But the Lord, being wiser than she, holds on the yoke still: howbeit he doth it, not as forgetful of his promise; but because he sees there be other graces to be set on work in the poor soul, as breaking of heart, patience, further faith, selfe-deniall, which would not work kindly if the yoke were off. If he meant only to exercise thankfulness in the soul, he would deliver it: but he judgeth the other to be more useful for the present, and therefore chooses a performance in his own kind, which shall be an hundred fold more gain to the soul than the other. 
2 Cor. 12.3 4.  Paul being sorely buffeted, not for sin, but to prevent it, prays instantly to God to remove it. The Lord seeing that performance not to be proper for the end of his buffeting, continues it; yet he breaks not promise: for he ministers grace sufficient to uphold him under it. 
Verse 9  By this means he attains his end, to humble Paul, and moreover teaches him to desire to live under desertion and infirmity, sometimes, that so he might get that experience of God's strange upholding of him in the want of feeling, which before he had found under feeling. By this mean (though irksome to the flesh to want the use of graces and gifts) the Lord trains him to a sober use of his revelations; and to renounce himself so fare under buffet, as to choose rather to be as the Lord would have him, then as himself chose to be.  
The use of this qualification is this: 
The use of this limitation.  Both to cool our spirit of self-love, which is ready to appoint God his way of performance: as also to teach us wisdom to apply ourselves to the best good of a performance, rather than to the performance itself, 
God's people look more at the good of a performance, than the b●re performance of a promise.  to ascribe this honour to God, that he better knows how to make good a promise to us, than we can choose. And therefore not by and by to cry out against God for not performing it, because our turns are not served: But rather by our defeat, to search into the cause, and to see whether God and we look the same way or no: If we do not, we may be long enough ere we be satisfied, or honour God in his faithfulness. If we will tie God to perform one promise, and the Lord means to perform another, we shall be fare to seek. Say we therefore thus: Lord teach me to look out what the promise is which thou aimest to make good. Faithful, I am resolved, thou art: but that stands not in serving my turn, but in serving thyself upon me. Since thou dost all things well, I do but wait to see thy way, for it is best, and shall curb my spirit, and give me best content; because it tends to make me more experienced, more humble, and at last thankful to thee for that good which thyself meantst me, which is infinitely better than that which I fancied. So much for the first.  

Limitation the second. In general promises to the Church, the time of performance must be left to God, and why.  The second limitation may be this: In promises concerning the welfare of the Church in general, except the Lord tie himself punctually to a time of redress or deliverance: we must conceive of God's performances indefinitely without prefixing a time or period of our own: For in such, it is enough for the quitting of God's faithfulness, that he performs really, although he leave the time when, to his own wisdom. We look that God's love in hearing us for such performances, should trench upon his wise providence; but that ought not to be: In such cases it behoves us to distinguish upon promises. In such as touch the soul and life of a believer, usually (except some special thing hinder) the souls believing and the promises performance go together: as, for the strength against a lust, for quickening up of any grace or gift, for sanctifying of any ordinance. But not so in the public promises. The reason is, because the Lord may have a predominant way of his own to bar present performance. He doth neglect the special good of them who pray for a more universal good of his own; either because the sins of his enemies, by whom he uses to scourge his Church, 
See Gen. 15.16.  are not come to the highest pitch, and so it will not be most for his glory, to punish or suppress them yet: or because the provocations of his Church, and the sins thereof, are not yet purged throughly, nor brought to the lowest point: These respects may hinder special relief of some present miseries, restraints and persecutions of his people. There is (we say) in the motion of every planet, a strait motion coming from the Planet herself, and a backward motion of the first mover: So is it here, the motion of a promise is retrograded and retarded by the wisdom of the first mover. The grand promise of the Lord Jesus his incarnation, was indefinite, and in the bosom of God, when to fulfil it: one thousand, two or three thousand might have brought it forth as well as four; yet providence reserved it to the end of the fourth thousand: 
Gal. 4.4.  And when that fullness was come, nothing could stop the fulfilling of that, which yet before that time, no prayers, no expectation of the Church could hasten: Then, and not till then, 
Instances of the point.  he that would come, came, and tarried not. So also, we that live in this age, conceive ourselves to be pitched under the fourth vial, under which we are warranted to wait for the revealing of God's wrath, and the ruin of the Beast. But for us hereupon to limit God to own time and period, seven, or ten, or fifteen years: (whatsoever we may suppose by probabilities) and to determine God to our own season, is most bold and presumptuous: For God hath as well a way of his revenge and scourging of particular Churches, for their infidelity and unfruitfulness, as he hath of fulfilling his main promise. Sure we are, his Word will prove true within the Term of this Vial: But to bond the space and duration of it, we may not. That the Jew shall be called, and the Gospel generally preached ere the end come, and that the Lord Jesus shall even in this world express himself to be the Lord and King of his Church, and set up his Throne visibly upon their real ruins, who (not waning brains) can or dare deny it? And yet who (if he have brains) dare punctually determine it within so or so many years.  
The use of this qualification is most precious and weighty, viz. 
The use of this second limit. We must not tax God's administrations.  That in our prayers and services of the time, be they ordinary or extraordinary, we lash not out through our ungrounded zeal and passions, to press the Lord to our time, in redressing the miseries of his Church, in punishing his enemies, reforming abuses, or restoring comforts to her mourners. Slacken no whit of thy zeal, but let it still be carried within bounds, and go even pace with God's time, and be limited by that condition. And moreover, let it curb our querulous and discontented spirits, which (being full of grief for the upbraiding and insulting Peninna's, 
1 Sam. 1.  over the perplexed Hanna's and faithful ones of Christ) may easily fall with jeremy, Chap. 12.1. and David, Psal. 73.5. to distemper ourselves, to charge God foolishly, and to call him to our own bar, as if he ordered not matters so wisely as we would have him. Alas! Those are ever most confident, who usurp most. 
2 Sam. 15.4. Eccles 7.10.15.16.  Absolom thought his policy and wisdom above his fathers in ruling of subjects; but it cost him sorrow and ruin. Let us not cavil against our own days as the worst, nor our own lot, as the unhappiest. Let us know its folly, wrap up all our own discontents in the field of Providence and Wisdom. For why should we be desolate, or hasten our own ruin rashly before the time? Let it be enough for us that we bear witness to Jesus & to his truth, and serve our time: But let us not break out of our compass, in which God hath set us. Nor let us think long, or tax God for seeming to stop his ear from our prayers, nor give over our waiting, and wax froward with him; but remember our Rule, 
Acts 1.7.  That in public promises still the time must be left to him who is the Sovereign orderer of all times and seasons. It is enough for us, that in the worst and most degenerate times of all, God hath not left his Church as an Orphan, or desolate, each member hath her own particular faith and patience to set on work: To keep the soul from rusting, from either tedious impatience or desperate carelessness: 
Matth. 25.  Ocupy these till God come, and these will so allay thy spirit, and exercise thy meekness, patience and humility, that God's time shall not seem over long, faith shall not make over much haste. 
Hab. 3.   
I do not counsel thee to give over faith in performances. But to apply faith to such promises in the mean while, as may sustain the soul with patiented hope till God's time is accomplished. 
See Psal. 135.14.  The rod of the wicked shall not always lie upon the lot of the righteous, lest they should put forth their hand to evil. The Lord will not always be angry, 
Psal. 125.3.  lest flesh should fail. Rather than such extremities should come, God will put an end and say, The day of my redeemed one's is come. 
Esay 63.3.  But if the Lord sustain the whilst, and the burning bush consume not, is it not as good as if it burned not? Enlarge thy short and hasty spirit by this, that each day of God's delay shortens the trouble. And remember, that a thousand years with the Lord is as one day, 
2 Pet. 3.8.  and God is a pure act incomprehensible, not ruled by time. I do not by these passages, choke the zeal, importunity, clamours and expostulations of the Church? No, that were another extremity, and as much as to quash the Spirit of adoption, and to abridge the privileges of the Saints, in their holy boldness in prayer. For why? Read the moans of the Church in Psal. 40. and Esay 63. and 64. the variety of her holy complaints, arguments wherewith she laboureth to draw God on her side, against his sworn foes: to persuade him to be no longer dark, but to cause the mountains to flow down before his presence. And so Psalm 12. she cries out for help, because all went to wrack. All this is lawful, and to pray against implacable, incorrigible enemies: Plead thus, Lord, although to thee a thousand years are as one day, yet it is not so with us: five, seven years are somewhat to us; Lord, we are feeble and faint, Psal. 110. ult. Therefore tarry not long, Lord. But in all these, remember to ascribe to God the glory of faithful performance in his own time, and say thus: Thou hast afflicted us on every side, 
Psal. 119.  yet have we not forsaken thy Covenant the whilst: we have not exasperated our spirits against thy delays, but turned the edge of our complaints against ourselves, who by our treacherous unfruitfulness have deserved these scourges: our worst enemy is within us. That sin of ours hath vexed thee more than our crosses and thy delays vex us. Purge them, remove the bar, and we doubt not but thy performances shall break out as the light, when once our righteousness shall appear, and our filthiness shall be cleansed, nothing shall let thy promises from being fulfilled. This for the second.  

Limitation the third. God keeps promise with them only that live by faith.  The third and last limitation is this, That the Lord keeps his promises faithfully; but yet upon condition, to such as not only are his own servants (for what have dogs to do with the children's bread?) but such of his own as abide so, and fear him, live by faith, and keep his Covenant. The sum of the point is, that which David Psal. 25.10. expresseth thus: All the ways of the Lord are mercy and truth. But to whom? Surely to such only as keep his Covenant. Israel was the Lords peculiar above all the earth: but it was not enough for them to hold their name only, but to keep close to the Lord: If Israel would have walked in my ways, than it should go well with them, and with their children for ever. 
1 Chro. 17.13.  It was the Lord's speech to David of Solomon, He shall be my son, and I will call him jedidijah, the Lord loved him. And if he transgress against me, I will chastise him with the Rods of men, but my loving kindness will I never take from him. Mark (Brethren) there is a promise which the Lord will perform to all that are in covenant with him, that is, he will not finally forsake them. But yet in the mean time if they venture so much hereupon, that they break their league, play the harlots, and forsake their husband, he will make them feel to their costs, 
2 Chro. 16.3.4.  that he can also break with them and forsake them; and so will he go on with them till he have wearied them, and by some adversity or other, within or without, sent them home with sorrow and shame to their first husband. Men must not look to be lose with God, and yet bind him to be close to them. Excellent is that of Oded the Prophet to Asa, speaking of the revolted ten Tribes, Of a long time was Israel without God, or a Law, or a Priest. And why? Surely, because they had forsaken his Temple, and Worship, his Ark and Mercy seat: and therefore the Lord plagued them with all adversity. And so will he do to you: if ye cleave to him, he will cleave to you, but if you warp from him, so will he from you. Consider (I pray you brethren) and God give us understanding. The Lord will keep promise with his; but then they must not play their parts with him. For why? Shall the Father spit in his Daughter's face, 
Num. 12.14.  and shall she not be separate from him seven days? It was the Lord's speech to Moses touching Miriam, as you know. And so I say to us, 
Levit. 26.21.  If we walk contrary toward the Lord, he will walk contrary to us; trust to it. And that not only in case of foul revolts, if we should play the Adulterers, Oppressors, Blasphemers, etc. Such sins we dare not meddle with (haply) for the loud cry, and inward wasting of conscience. 
Heb. 10.37.  But yet (perhaps) we dare withdraw ourselves from God by unbelief, fall out of love with his promises: we dare forgo our joy and delight which we have had in his presence, 
Jer. 2.13.  and run to pits which will hold no water, as if the fountain were unpleasant: We dare suffer that precious seed of Life to die (if it may die) in us, and walk deadly, coldly, basely in our course: We dare allay and forsake our first love to God, and zeal to his truth: we dare run to the course of this declining, formal, sapless and powerlesse world, and shake off all spiritual closeness and communion with God, and yet we think to do well. But know it, this is the great quarrel of all: 
Levit. 26.25.  I mean the quarrel of God's covenant, God will avenge it sadly: his soul shall have no pleasure in such.  
Lay it to your hearts (brethren) and know the performance of promises, is the immediate way whereby the Spirit of Grace conveys the presence of God to his servants. We have no voice to hear, nor sights to see, save the voice and light of the promises: If we can cleave to them, we hold the Lord, and he is present in our souls, as he was to Paul in that sad darkness, Acts 27.23. But if we shake off the life of faith, where is our title to the performing of promises? or where is our right to the presence of God? I remember what the Lord tells those Israelites in the Wilderness, I will send my Angel before you, 
Exod. 23.20.  and he shall carry you forth in your journey: But take heed you grieve him not; for he will not spare you, but withdraw his presence from you. So say I: We would claim God's presence, and God must be our God, and perform all promises, as fast as we gape after them: But in the mean season, we leave the condition at large. Some of us have formerly been zealous, yea suffered for God, and lost our credit, our goods, our liberties for him: Here was life and power; but now we hold but a carcase of the old temper, a mere name that we live, we are grown Politicians, civilians, close professors, wise in our way, rest in the fag end of formality and common worship. And what think we? May we be as bold upon performance of promises as formerly? May we challenge the presence of God in his Word as formerly? No, no, others of us dare be forward with God, as jona was, nourish our spirits in anger, 
Jona 1. & 4.  let the Sun go down upon it, rage and rail like mad men in our moods? And if we be told of it, we will defend it, & we will be so: for we say, our wrong was real, and flesh and blood cannot bear it. What? Will you fly from God, and look that he should follow you up and down, 
Judg. 19.3.  as the foolish Levite did his whorish Concubine? Others of us dare abuse the Sabbath, or else have no delight in it, speaking our own words. Others cannot be rated off from the creature, but run after our profits, wills, vanities, pleasures, fashions; and cocker our children therein without check. Others will take the uttermost of our liberties, and go upon the brink. Others regard not our families, set not up the worship of God there, or pray for fashion. Others are grown just to the frame of the times, and give God so much, and no more than the common sort do, and yet pass well. And so I might be endless. But know it (Brethren) God's promises are like himself, and are faithfully performed on his part, howbeit if this be our frame, we shall find a change, and he will take in his Sunshine, we shall not find his presence as in former times to us? 
Job 6. and throughout.  Did the Lord withdraw himself from holy job, while he walked in uprightness, and eclipse his presence and promises from him, writ bitter things against him, compass him about with terrors, hid his face, and all justly, even to humble him more deeply, and prevent that which else prosperity might have bred in him? Wonder not then (brethren) if the Lord withdraw himself from us, and turn away his performing of promises, into breach of covenant, when he meets with such scurf as this in our hearts and lives. And let the use of the point in God's name be this (which I pray us all to oberve) that henceforth we cease to wonder if we find the Lord otherwise towards us, then formerly, so long as the quarrel of his Covenant depends. I grant that there were never any days such as ours in point of complaint of God's absence, darkness, and not performing of promises. But withal consider when were there such woeful days of Revolts & Apostasies from God, and the power of his truth, as now? Each face is pale, and each hand is upon the pained side: But it is rather because men may not have their will of God, and keep him close in performance of promises, when yet their lives swarm with all abominations? Should I not be avenged of such time-servers and hypocrites as these, (saith the Lord in the Prophet) do you wonder if he have hidden himself, 
Esay 1.  and doth count you as you are, refusing to perform promises? No, no: wonder not, wonder rather if he should: look not for it till you repent. If he darken himself in the chief promise of pardon, of peace and comfort in conscience: or in point of his Spirit of presence, and the graces of it, as humbleness, and patience, love and mercy: if he shorten you in the beauty of your conversation, that your lives are not so sweet, 
Spiritual penalties attend spiritual sins.  your light not so clear as in time past: if he absent himself from you in his Ordinances, restraining the influence of them, suffering them to be dark and fruitless? if he leave you in your companies to be unprofitable, in your liberties to be carnal, in your (solitariness to be dead hearted, if he harden your hearts, and cause you to err from his ways; so that all your prayers, fastings, sacraments, covenants, should come forth at your nostrils, as irksome as those Quales did: I say wonder not, it's but righteous.  
Make this use of it, 
Use. Breakers of covenant with God, shall find God break with them.  to abhor boldness with God in challenging promises to be performed when you break the condition. Rather enter into your souls, and search out the cause of the Lords absence, saying, it was not wont to be thus, that thou shouldest break promise thus, Lord, and leave me to shift for myself; it's I who have broken covenant with thee! O break my heart for it! let it not be all one with me, whether I feel thy presence, or want it! It's the death of my soul to be without thee! I walk desolately, mine heart melts in my bosom as wax, I am consumed for thine anger as with a moth, and I have no rest in all my flesh for thee! Oh Lord, let it exercise me throughly, and use any means, rather than my disease should rankle, and grow incurable in me! 
1 Sam. 20.1, 2, 3.  When David saw that saul's countenance was changed to him, in what a pickle was he? How did he bemoan it to jonathan? And yet his favour had been dear of the price: and shalt not thou mourn for the loss of presence and performance of promises from God? Oh take heed! go not on, add not drunkenness to thirst, grow not from one or two falls, to a falling sickness: What is the life of most men, but a sinning and repenting, repenting and sinning again? Yea though the Lord be angry and smite them, what do they, save go on still in the frowardness of their heart, as Esay 57.16. Oh take heed! Commune with God and thine heart, consider the sad steps of thy revolt, undo thy work, get the Lord Jesus to be thy Mediator, better than jonathan, for he was like to have been slain for his labour, but Christ shall be accepted, and the Lord shall restore thee again, and thou shalt be as in time passed unto him; return by a promise, and by renewing thy faith, as by thy unbelief thou didst revolt; the Lord is willing that thou do so, and he will heal all thy backslidings, and marry thee after thy harlot's tricks and divorce, Jer. 2. and 3. read the places. Soder not up thy errors by duties, weigh not good against bad, but by a promise: And so doing, thy flesh shall return like the flesh of a child, and thou shalt be clean, and then thy title to the performance of promises shall be restored: And as the daughter of the Priest, having buried her husband, 
Levit. 22.13.  might return and eat bread in her father's house as when she was a virgin; so shalt thou return to thy former demensum at the Lords board, and thy charter of promises shall be restored, and the performance of them. If thou belong to God, thus it shall be with thee; some cross or other God will send thee home by, he will cause thy wounds to stink, and thy reins to burn within thee, but he will set home his truth in thee: yea (rather than fail) he will set the Devil upon thee, though he pull him off again, in mercy, rather than he will lose thee. But if thou be a revolting hypocrite, and a server of the time, thou mayst go where thou shalt, God will not own thee. Thus much for this third Use.  
Now it is time that we hasten to other Uses of the Doctrine. A fourth Use therefore is instruction with caveat: If God perform all his promises, let us learn so to carry ourselves as becomes them that believe Use 4 this truth; let not us join purchasers with God in performances: 
Instruction & Caveat. God must be left to himself to perform promises, without mixing of our wits and wills therewith. Ruth 3.18.  but stand still, look on, and behold the faithfulness of God; let us give fair way to his providence in this kind, and leave the business to himself, as only concerning himself. As Naomi said to Ruth, Rest and be still, for the man will not be quiet in himself till he bring the matter about, leave it to him: so let us do. God needs not our negotiousnesse, or double diligence to bring his matters to pass, he can do them best himself: And yet so it is, that as in all other lawful actions we must come in, and chop our gourds in the pottage to defile it, so especially in the performing of promises. Our mixtures must be added, our humours and extremities, or else all is marred. The Disciples must needs crave fire from heaven to destroy the Samaritans, 
Luke 9.54.  
Matth. 16.21.  or else their affection to their Master cannot subsist. So Peter cannot love his Master, except he dissuade him from death. Just so is it in this business with most men. From the chief promise of salvation to the least and lowest, we must have a finger in the work, and promises must pass through our dispatch. To give God the honour of fulfilling, as well as promising, is too difficult for us. And thence it is, that we so hardly obtain the promises, they stick between our fingers, our hastning our fears, our dallying, our presumption causeth so much sorrow betwixt the making and performing of promises. If God were nakedly believed without our own self-love, the work would soon be at an end. 
Gen. 27.6.  God promised Rebecca that the elder of the twins should serve the younger. She could not rest content with that, but she must devise how, as if God needed her sin, shifting and lying to bring it to pass, and in doing so, she being taxed by jacob, tells him, 
Indeed God foretold it to Abraham, and alleged the sins of Amorites were not full; yet why might not this come in as an external motive to God his execution? Gen. 15.16.  Thy curse be upon me my son. But she could not so easily latch the blow. For, what might be the cause why Isaac fetched over the blessing the second time, save only to reprove the indirect course that Rebecca had taken? It's true, that the spiritual birthright took effect from the present: But the temporal was delayed six or seven hundred years; till David brought Edom under bondage, I submit my judgement to wiser men, and I doubt not, but other causes may be alleged; but why might not the promise have taken effect sooner, if she had suffered the Lord to take his course? We see Esau and his posterity were Dukes and Princes, when poor jacob was feign to be a servant, a pilgrim, and his children to be slaves four hundred and thirty years ere they went into Canaan. Who doubts but that God guided all? Yet I see not, but we may suspect God to have had an hand of punishment for this prevention of his performances. As the midwives' subtlety spoke of the Israelitish women to Pharaoh, 
Exod. 2.19.  That they were lively, and needed not them: So I may say, God's promises are lively, and need no midwifery of ours, they are not so weak that our wisdom need bring them to the birth. Yet (brethren) we cannot be kept from venturing. God hath promised to be alsufficient, yet, as if he could not be so without us, we must step forth, and bestir us with using some indirect mean or other to purchase a performance: God hath promised to bless us in all we put forth our hand to; but if we marry a child, or purchase a commodity, we must use such a deal of our own indirect wit and policy and fetches, that by that time we have done, he that looks upon the issue may half doubt whether the performance be Gods or our own; at least if it be Gods, yet it is sooted and crocked with such a deal of our own, that it hath almost lost his beauty. And hence it is, that as it was with jacob, so it is with us (though in a far divers kind) our striving with God, makes us halt ever after, and commonly we carry some odd mark or other about us, for our interblending God's performances with our inventions. Let us learn then to let God alone, that we may enjoy such a performance of his promise, as best suits with his own will and way; let us count it our strength to sit still, Esay 30. so shall we not be in love with our own nets, nor intervert the entire praise due to God, to our own wits, but take Gods work home to ourselves, and yield him the fruit of our praise as himself requires, Psal. 50. ult. So much for this Use.  
I come to a fifth Use, and that is terror and bitter reproof of all Use 5 such as go quite contrary to God in this course of performing promises: Thou shouldest be merciful, as thine heavenly Father is, 
Terror.  Branch. 1 
God's Faithfulness to us in keeping promise, must teach us to be faithful in our promises to others. Matth. 7.2.  and therefore faithful also in thy promises, as he is. Nay more, with what measure thou meetest to him, the same thou shouldest look to be measured with from him again. How then canst thou plead from him performance of promises to thee, when as thyself breakest promises to him, and to men? But of the former of these, I will speak at the end of the Use: touching faithfulness to men, where shall we find a faithful man, as Solomon speaks? Surely those that are faithful should be so much the more esteemed, as rare jewels, 
Prov 20.6.  but the times now neither use it, nor love it. What promises will not men make to pay sums of money borrowed of their friends by such a day? But when it comes, there is no such matter, their turn is served, and as for yours, they have you at vantage, you must shift as you can. As good hold a wet Eel by the tail, as you by a promise: Words are wind as with men, and bonds are as rotten wood & stubble, you must not urge them now a days except you will be laughed at. Breach of words and bands goes by a custom, and this makes that great service of lending, so abhorred by men, because conscience in repaying is so sunk and decayed.  
Here perhaps some might ask, whether bands put into the Courts of men for appearance, or other ends between man and man, 
Quest. How fare bands bind in conscience.  bind in point of conscience to performance? I answer, except civil bands did so bind, we do unjustly tax men for breaking bands and promises, for although a forfeit be annexed to the breach, 
Answer. There is a difference between bonds in mere civil c●ses, and criminal.  yet that's used for form of Law, not for discharge of the borrower or party bound. For the lender wants his money or bargain for the present, and is damnified by disappointment; forfeits sometimes are hazardable, but to be sure, they require a longer time of traverse than can be endured: yet in some cases I say that civil bonds, because their forfeit is a double mulct and loss to the forfeiter, may be conceived to satisfy the Law, when the honesty of the party cannot be questioned. But it is not in criminal cases as in civil; for in criminal, the deserter of his bond takes himself to be eased by the deserting of it, and not damnified by it; now the party questioned must not be his own carver to ease Reason 1 himself, but be judged by another: Neither do the allegations of pretended unjustice, incompetency, or the like, excuse in this case; for it is supposed, that the party accused must not be his own judge, and besides, pressures must be legally alleged and impleaded for mitigation, and not shunned upon our own heads. If our cause be bad, we had need judge ourselves, if good, we must look up to him that is higher than oppressors.  
Secondly, to desert criminal bonds concurres not with the intents of them that bind who trust to our fidelity, and would not else have taken bonds, and therefore ease us the whilst, but rather open their mouth against us for equivocators, Jesuits and hypocrites, which we ought not to occasion, because it hath rank appearance of evil. Thirdly, as the case may stand, the conscience of the bound party at the binding was convinced of no other, save of an honesty, and obligatory promise to present himself according to bond: now to overrule an act past by a latter information, or second thoughts, is unjust, and cannot but snare his conscience: Therefore it is unlawful. Fourthly, its scandalous and prejudicial to the cause of Religion, which all those who are religious carry in their foreheads as well as in their bosoms, and therefore must be very tender and cautelous of; I say how God's cause suffers through us, and lest by our sides the body of Religion be wounded: yea (as the case may stand) although we had some strong reason for our action, yet because the wound is broader than our plaster, we should be wary. Fifthy, the deserting of bonds in such cases, imputes very shrewdly to the cause we are engaged in, and infers a deserting of it, which is a sad business for him who thinks his cause honest: and if it be alleged, that he doth it to avoid a sadder pinch, I answer, no pinch of penalty is comparable to pinch of conscience. Sixtly, by this mean, we desert not only our bond and cause, but even that whereby we profess to be underpropped, viz. the use of our faith in suffering, and in our welldoing to commend ourselves to God as a faithful keeper? What place is there left for God to protect us, to quit our persons, to plead our cause, to honour his truth against opposition, when we ourselves cut off and prevent his providence ourselves by our discretion? I have said enough, and perhaps some may think too much: but I have considerately done it, not in any unkindness (God knows) but first, 
Apology for the Author's intent herein.  because it hath ever been my judgement. 2. In some respects I feel myself called to profess it. 3. I hope by this means to stop the like course in some. 4. I see it may bring a double pressure upon others, guiltless of the same projects. 5. It grieves me to see that a new custom, the spawn of men's politic brains, should prevail against the better practice of such as have feared God in times passed to my uttermost memory. 6. Those that do thus, raise bad opinion by other consequences hereupon, which I silence, else I could have been silent.  
But to return: God is a great performer of promises, and is known by that name, as the King of England is known by the name of Defender of the Faith, it's his royal Title. Thousands of years are but as one day to his memory, he forgets not one promise all that while: The Saints have always yielded him this Prerogative, A God that keepeth covenant: Luke 1.70.71. Zachary tells us, that he raised up a strong horn of salvation, according to the oath made to our father Abraham, that he would give us: To perform the promise made to our forefathers, and to keep his holy covenant: Oh! if he be so faithful, shall his servants we are a contrary badge of falsehood? Is it not a mark of a citizen of heaven, Psal. 15.6. that he keeps promises, although to his detriment? Shall heathens condemn us in this? Of whom one obtaining leave of the enemy to go home to Rome upon promise to return, went, and returned, and was rolled to death in a barrel driven with nails. 
Judge 11.30.36.39.  jephtha is said to have kept his vow in simplicity (if he did keep it) for lack of knowledge, and fo● did his good daughter, my father go not bacl: But we in subtlety, and for lack of conscience break promises as fast as we make them. No man can tell what to make of our days of payment, our promises to aid the distressed, to make good dowries promised in marriage, to perform trusts reposed in us, for orphans in point of education of them, repaying of stocks, payment of debts, legacies; but swear and forswear ourselves in the administering of goods, as if we had sold, and paid creditors to the uttermost: Alas the measure of your foot is as good as your bond, one trick or other will salve all! how many woeful and graceless banquerupts are there, who under the name of profession, have undone many poor widows, poor orphans, poor kindred, yea strangers, who have admired them for the repute of their sincerity and zeal to the Gospel? Oh (say they) I durst put my life in his hand, much more my will, my estate, my wife, and children! the more woeful traitor thou who hast undone them all, and made them beggars, and withal caused the lewd to cry out and condemn all Religion and Purity! Endless it were to mention the common defaults of men in their buy, and trade, and whole conversation! woe be to all such as dare thus spit in the face of God & honesty! and yet walk with as impudent and bold faces, and hardened hearts, as if none could say, black is their eye! But then, to conclude, what shall be said to such as mock God himself, and dally with those solemn vows and covenants they have made with him? 
Breakers of covenants with God are in a bad condition.  Some upon their deathbeds solemnly vowing repentance to God, restitution of stolen goods to them whom they defrauded, all to stop conscience, but upon recovery have paid God with double impiety, and men with oppression; jonah, Hezechia, David's breach of covenants shall not help you; you have sinned with Peter (as that wretch said) so, you have covenanted with these, but you have not repent of your breach thereof with these. Learn first to purpose, and then to promise: so doth the Lord, and not in your heat of fear, and being upon the rack, to lavish our promises of an ell long, one inch whereof you will not keep after. But you far accordingly: I wish you no worse scourge to whip you then your own, for neither will God, nor God's Ministers trust you, they may visit you on your deathbeds, and bear witness against you what you have said, but they will not trust you. Men also abhor you, so that as they who are hanged, are execrable, and between heaven and earth; so heaven hath vomited you down, and earth cast you up, as woeful persons: Be scared in God's fear, and repent of this treachery.  
Branch. 2 
Divers instances. 1 Such as have no promise, and yet charge God for breaking promise, offend.  Secondly, this is terror to other sorts of persons, who complain of God for frustrating them of performances, when as yet they never had any promises made them. What? Shall God bear the blame for your sakes? Did ever any complaine of God's unfaithfulness, who had to do with a promise? Why then are you the first that reproach God for nothing? You are like him that called God an hard Master, for reaping where he never sowed, and gathering where he never strawed. But doth God do so? No he performs no promises save to such as are in Christ. Wonder not if God afflict you everyway, with an unquiet heart, with horrors and fears, astonishment & anguish, that he may drive you into covenant. As for your quarrelling with him, God may say as jehu said to the messenger, 
2 Kings 9  What hast thou to do with peace? Turn behind me. And yet what is more common than the mutterings of such hypocrites? See Esay 58. and Mal. 3. But God is not so superfluous a fulfiller of promises, that he should enlarge himself to them that are none of his. It's enough that he fails not in necessary performances. 
2. So do such as deceive themselves. And that 1. By God's forbearance.  Moreover, this is terror to a contrary sort of hypocrites and profane ones, who (on the other side) boast of such performances as are not. As you see there be divers sorts of Marketfolks: most complain of their hard pennyworths; but some are such fools, as to belly their own markets, and boast of such pennyworths as they never got. And this befalls in sundry respects: First in respect of God's forbearance of them, and showing much patience and long-suffering toward them, that having been such sinners as they say they have, yet God should not set them on the stage of reproach, and make them a byword in the world. This they interpret a great performance unto them; the rather because they see not only many bad ones, but even many good ones afflicted in this life for their sins. But oh fool! because sentence is deferred against thee, dost thou crack of patience? 
Rom. 2 3.  Hath this long suffering of God led thee to repentance? No, thine heart is still set in thee to do evil, and to heap up wrath; but it pleases a presumptuous hypocrite to shroud himself under a covert which is none of his, and to go on securely in sin, under pretext of being in high favour with God. But oh woeful creature! this Lion couchant will one day turn rampant, and be in good earnest, though now he seems to dally. All men's sins are not alike, some go before, 
1 Tim. 5.24.  some follow, but all meet in judgement, except they repent. I ask thee, hath God been so patiented toward thee, by virtue of a promise? Doth he not so, Rom. 9 to vessels prepared to destruction, as in the old world, and Sodoms case? Doth he not so to a sinner of an hundred years old, nay to Cain of nine hundred, who yet at length must be destroyed? 
Eccles. 8.12.  Did he not so to those Atheists, 2 Pet. 3.6.7. whose conceit yet could not outsleep their damnation? Shall God perform a promise to such as are in league with hell? But why are others, less sinners, so set in the forefront, & escape? Surely, perhaps, to break their heart, and convert them to God; whereas thou goest on in a close and hardened heart, to colour and excuse the like sins: or if not, yet to be far from repenting of them. It had been better for thee God had served thee so too, then to harden thee by long-suffering. And perhaps thou hast bought of these sins with thy wealth and greatness; but God is not mocked.  
Another sort of these are, such as boast because they are kept from open sins and outrages, have no deep temptation's, 
2. Abstinence from open sins.  no great horrors or distempers of consciences, but go on in a fair and civil way (as one said of that Emperor) rather free from foul vices, then qualified with any true virtues: They are well thought of, and are no base drunkards, or the like. Such and such (say they) run into excess of riot and discredit, for their spend-thrifty, unclean, and ruffianlike courses: but I am void of such evils. Is it not (say they) a sign of favour? Doth not God promise to his, to keep them free from such offences? Oh mistaken wretch! God upholds his in their integrity indeed, in token of love, Psal. 41.12. But integrity is equality from great and small. But alas! sin as sin never affected thy soul as yet, thou hast no sense of thy nature, of the enmity of God, of a secret, false, profane, hollow, unsavoury heart. Thy scent is in thee still, as in Moab: God hath not rolled thee upon thy dregs, 
Jer. 48.29  therefore they settle. And is this mercy (thinkest thou) to solder thee up in a base course? Thou art held in by abstinence, but that's a negative principle, no positive grace. Restraint by education, favour of nature, general light, awe of punishment, is not the favour of a promise; these never cost the blood of Christ to purchase, at least they are not the purchase in kind.  
A third sort are, such as boast of promises in point of external blessings: 
3. By outward blessings. Job. 21.10  God hath so furnished them with health, strong bodies, success in trades, good crops, marriage and children, as much corn as can stand on ground, no Cow but gendereth, and casts not Calf, that they conclude themselves happy, as few rubs and changes as any, Psal. 17.14. They go down in peace and leave all to their babes. But are you not also of them, who because they have no changes, fear no God? Such may be as rank Atheists as live. God makes no promises to such as go down into the pit. Not the still, but the safe death argues a promise. True it is, Psal. 37.37. The end of the righteous is always peace; but it is the peace of good conscience, not of stupor and ease. 
Note.  Performances are always good things, but good things are not always performances. Mercies of the left hand are no tender mercies: 
Eccles. 9.1 Deut. 33.16.  Love is no more discerned by these, than hatred. Hast thou got the love and good will of him that dwelled in the Bush? Surely, except the sea of mercy hath come between thy wealth and thy soul, to purge away all thy dross of carnal savour, the blessings of the Sun and Moon, and earth, cannot pleasure thee. Alas no! 
Jer. 2.13.  All is from a dry pit, as the corn on the thatch, which fills not the hand of the Mower. One performance from a promise is worth ten such blessings as these.  
Lastly, all such as boast of their hear, prayers, do and sufferings, 
4. By their Religion.  good affections to religion, distastes of old sins. These (they say) argue a change, and that is a sign of a covenant. But, Oh poor soul! these may be some changes in respect of what in times past hath been. But these are not that change which comes from God's promise: except some other marks as well as these, may be alleged. jehu doted upon himself, to see such zeal against jehoram. But none of the sins of Ahabs' house were purged out of him. Go, 
2 Kings 10.16.  find out some surer marks than the forbearance of some old anger, pride, wantonness, while the pang lasteth, or else this flame will break out again, and burn up all. To conclude, I say, let all such be afraid of their rotten and false props. What became of those Sycophants, who would needs be King Edward, or such other Princes? Were they not hanged up? What noble man can endure a base fellow, who pleads kindred to him, because of name, or likeness of countenance? When yet they are mongrels, and bastards, having no drop of Noble blood within them? Beware therefore, and meddle not with God's performances, they are children's bread, and belong to no Dogs while they are so. Thus much for this.  
Use 6 A sixth use is Instruction, teaching us, the admirable honour and prerogative of saving and precious faith. 
A second Instruct. with caveat. Luk. 9.23 Faith in promises & performances, is a most precious Jewel, and why?  It is clothed with all the wealth, wardrobes, treasures and provisions of God: All the performances of God are hers. As our Saviour said, If thou canst believe, all things are possible. No sooner doth faith close with a promise upon earth, but the Lord in heaven closes with that soul by ratifying to it what it believeth. Faith (as he saith) is, when that which is said is done. The Lord meaning to do a poor soul good, causeth it to meet his purpose by believing it, that so he may honour it with a performance. Faith is like the Cherubims, which were always peeping into the Mercy seat: so doth faith always trade in heaven, spying out what good thing God is preparing for the soul, that she may believe it, and carry it always with her. If faith concurred not as well with performances as with promises, who would care for it? 
Pro. 27.19  But she makes all real and present to the soul, as well as promised. As face answers to face in water, so doth a promise to a performance in a needing soul, 
Note. Joh. 11.40 Compare Jona 2. v. 4. and 8. with v. 10.  and that by the mediation of F●i h. As our Saviour said to Martha, Said I not to thee, If thou believe, thou shalt ●ee the glorious power of God? Mark Naaman here: No sooner doth he resign up himself to the promise by washing, but instantly there comes in new marrow into his bones, and smoothness upon his flesh: here is no intermission or delay of performance, look what was said, is now done with ease. Naaman's work was to believe: But having so done, all the thought is taken, God looks to the cure, without his care. Can any thing come between him and home, between promise and performance? Not possibly: for who should hinder God, Esay 43.13. Faith is the presence of God in the soul, 
Heb. 11.1.  by making an evidence of things not seen, and a bottom in things absent, grace for grace, joh. 1.17. may be grace of performing for grace of believing. Let this use lead on another then in the fear of God, and teach us to try our faith by this excellent property, of performing promises. 
True faith is perforforming faith. And how.  Think not thyself to have true faith, except thou hast performing faith. Men rest in a naked empty faith: bearing themselves in hand that they have true faith, and they look at the faithfulness of God in promising; but ask them of performances, and then they know not what to say to the matter. Alas poor soul! Faith is no pang, or passage of a man's spirit, woulding this or that: nor a looking at a promise of truth, as a thing doubtful to me ward: but it is a bottoming grace, concurring most holily and humbly with the Lord, in his real and faithful performings also. That heart which supplieth performances with conceits of things, that are not with some carnal contents or other, without the presence of the thing believed, more or less, is a dead faith, and knows not the kindly nature of faith.  

Prevention of an offence.  My scope in thus saying, is not to add sorrow to sorrow, and to pinch such poor souls as have sufficient grief already for lack of feeling: But to convince all false hypocrites as rest in a faith of their own, not in the faith of God, who as Esay 55.2. saith, lay out their silver for no bread, but in the mean time nourish in themselves a dismal faith, which fails of the grace of performance. I dare not say that all performances are alike sensible; all hear of our prayers are not alike manifest to our feeling, all fruit of receiving Sacraments, fasting, and the like are not of one cize, measure, carry not the same evidence, peace, comfort: But hence it follows not, 
Faith when she s at lowest, is yet a performing ●●ith.  that any true faith is or can be dead faith in point of performing. Naaman's cure here was a more sensible one, than some spiritual cures of faith are, because it was bodily: But yet, even when faith seems poorest, her performances are real, and she never truly resigns up herself to a promise, but if she come short in feeling, she hath a supply from the real faithfulness of God, who hath told her, That such a corruption decayeth, such a grace increaseth, such a good thing is cast upon her, because God hath said it, and this doth really stay and quiet her spirit in him. As an ancient Christian being asked whether he grew all this while in grace, answered, that he could not much boast of that he felt, howbeit he believed that he did, for God had said it, According to thy faith, so be it unto thee.  
And contrariwise, hence learn the woeful misery and beggary of unbeleef: As Solomon speaks of the field of the sluggard, 
Prov 24.30.  that the briers and brambles thereof argueth his sloth; so I may say of unbelief, that its the root of all the rags and baseness which men walk with. The difficulty of getting over this steep hill of performances comes only from hence. 
1 Sam. 14.13.  jonathan sought on the lower ground against the Philistines by faith, as if he had had the vantage of the ground. Many men have fair hopes and opportunities to get favours from God, but it's not the price in the hand, but the heart of faith to beteame it to the promise, and to lay it out: 
Unbelief binds the arms of God from performing of promises.  Unbelief binds the arms of mercy and grace in God behind him. If God be so faithful a performer, what hath stopped the fountain all this while? Why is it so little a seen upon thy soul? How might this barren heath of thine heart ere now become a flood, as Esay saith 43.20. if thy sin had not dried it up? Well, as the sin of an unbeliever shall not restrain the bounty of God from him that believeth, so neither shall the faith of a believer supply the lack of it in one that wants it. Think not (poor soul) that the Sacrament shall be ever the less savoury and effectual to thee, because of them who come in to it with a sapless and graceless heart: Do not thou think ere the meanlier of thy faith because hypocrites lower upon thee, and discern not thy privilege. 
Prov. 14.10.  But look the more narrowly into thy privilege and solace thine heart in it; for neither shall any stranger enter into thy joy, nor yet shalt thou far the worse for their beggary. So much for this.  
Seventhly, this point affords Admonition to all who would rejoice in effectual Use 7 faith, and faith in performances: 
Admonition. To avoid let's of performances. 1. Let. Mistaking performances.  That they strive hard against every let in the way which might hold their faith in a barren and fruitless defect and unprofitableness. There is nothing so excellent but it hath some canker to fret out the pith of it, to blast the beauty of it. One bar is the mistaking of performances: we frame to ourselves such an Idea of God's favours, such a great measure of graces, such a pitch of faith, of mortification and holiness, that hereby our eyes are blindfolded from beholding such performances as the Lord bestoweth. But consider: Is God tied to thy scantlings? We see how they, Mica 2.6. come in and complain against God in this kind. But mark the answer of God: Oh thou house of jacob, is my Spirit straitened? Are not my words good to them that walk uprightly? So say I, is God false, because thou overpitchest thy thoughts beyond God's wisdom? Thou aimest at another man's portion, as they who gathered manna were too greedy: But be content with thine own: If thou have enough to keep thee in working case, jealous of thyself and thy corruptions, it's enough, although thou have not all at once. Thou wouldst have three or four men's portions, so much as perhaps the Lord sees would overthrow thee: Alas, what canst thou bear in this multitude of corruption! If thou hadst thy fill, it would cost thee much buffeting to keep thee from pride! Know, that the very mere work of exercising thy faith is a reward of itself. Secondly, trust not to thy dead privilege of being a Believer, 
2. Carnality and deadness of heart.  and so commit all to wind and weather: maintain not a dull, drowsy, lazy heart of unbelief, but hold quarter daily with the Lord in concurring with his promises, see how his performances follow thy believing, and look not that they should drop into thy bosom, or be let down in an engine all on the sudden upon thee thou knowest not how: quicken up thy faith daily, else performances will prove but dead ware, and according to thine unbelief, 
3. Murmuring.  so shall it be unto thee. Thirdly, murmur not when promises answer not thine expectation: If crossed in our marriages, in our children, in the success of our labours, if debts pursue us, if crosses follow us, if we be not presently answered in our fasting and prayers, but still our hearts be obstinate and hardened, than we fall to mutter against God, as if he were unfaithful, but never enter into ourselves to see how we warp from the promise, and go to work with our own tools. 
Ex. 14.2. 4. Some gross sin.  Fourthly, lay no stumbling block of our own iniquity in our own way, to stop the performing of promises: Every lose, common and hollow professor, let him decline never so much from God in his course, yet will boast as much of promises as others, and will not be beaten off: 
Judg. 19.20.21. ca  As those Israelites in fight with the Benjamites, would needs go forward in the revenge of their sin, and looked that God should assist them, but never saw the sin which still lay underneath; their Idols I mean, which cost them the loss of forty thousand soldiers ere they got the victory. Men think if they should be stripped of God's promises they were forlorn folk; but in the mean time they walk not close with God, keep not touch with him in their covenants, dare play most unfaithful parts with men in their practice, and thus run into arrearedges, never dreaming that thereby they forfeit their right to performances, but hold up their heads with boldness, and think that as good blood runs still in their veins, as in the best believers.  

5. Limiting of God.  Fifthly, limit not God in his performances, we care not how little we have for our money, so we may have our humour pleased in some carnal content, we can forgo spiritual; so we may have our turn served in some one promise, we have enough, and can give God over for a good while after, and think much to hold on with God's bounty, because our straight hearts are pinched with the exercise of faith, and therefore its just with God to punish our baseness, and unbeteaming spirits. 
6. Error of the wicked.  Sixtly, beware of the error of the wicked, who go to work by sense, and esteem Gods performances according to the outward means and possibilities which they have to compass their ends: God is but a formal notion (upon point) with them. If thou look upon the world, thou losest the sight of God, and wilt turn Atheist. Seventhly, beware of oversight and inobservance of promises: God performs daily and hourly one or other to thee or thine, to body or soul, in blessings or in corrections, yea more than he is bound to: But thou gapest after some greater, or some other things, 
7. Unobservance.  & so overseest and passest by such as are before thee, and thereby stoppest the course of thanks and of blessings, because thou seest not how many ways Gods performances lie. Be quick fighted in observing mercies, and say with the Church, 
Lam. 3.23.  The compassions of the Lord are renewed every morning, great is thy faithfulness. An observing heart encourages the Lord to perform more, and he cannot abide an heart that pockets all, and puts them into a bottomless purse. 
Hag. 1.8. 8. Curiosity and censure with others.  Eightly, shun curiosity and propenseness to challenge the Lord, when his public government and administrations please us not: To these many more might be added, as sloth and ease, worldliness, formality in worship, little meditation, and such like: They procure a dead life, a barren heart, an uncomfortable course: Remember, it must be an heart qualified for the nonce, which must walk with God in his promises and performances. It must be a clear, humble, watchful, innocent and selfe-denying spirit, not tainted with i'll custom, and such shall have no cause to complain of God, nor be sent empty away. So much for this Use.  
Eightly, this point is Exhortation to all believers, and that in sundry particulars. Use 8 First, that they revive in themselves the former Doctrine, that is, 
Exhortation.  that they take measure of God's promises to the full, that since God is so faithful Branch. 1 a performer of them all, they may understand their own liberty, 
To take measure of promises.  and improve it. Lose no performance for lack of a promise. God can enlarge Christ to every dimension of fullness, height and depth: So do thou. Those John 6.27. could beteame to follow Christ for loaves, but they saw no further. Say we thus, Lord if thou hear me in this prayer, thou shalt hear of me often, I will ply thee with importunity, for there is no measure, no end nor bottom of thy goodness; I will come to morrow, next day, continually: For thou art yesterday, to day, and for ever the same. Tell thy soul, 
Heb. 13.8  heaven were not heaven if thou couldst reach all in it, yet do thine endeavour, and pray with Paul, Eph. 3.16. that thou mayst see more in Christ then thou canst ask or think. 
Mat. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  As in the Lord's Prayer thou art bidden to ask bread enough for the day, and that which exceeds, for so the word signifies. As much more Lord as thy bounty can afford. Oh (brethren) who would not know this Charter and Lease, except he cared not whether God performed or no? Lord I believe in that promise which reaches to all my life, to my corruptions, temptations, straits, fears, to this and to a better life! Secondly, having so done, learn to lot upon him for each performance, 
Lot upon God for performance. Ezra 8.21.  especially when it goes hard Branch. 2 with thee otherwise, except God should stick to thee. Thus Ezra having obtained leave of the King for his journey, and being now at a pinch for a sufficient convoy in so perilous a journey, concluded, he would not go to the King for it, lest he should upbraid him, but he would go to the promise for it, by fasting and prayer, and having so done, was well apaid in himself, lotting upon God, that in such an extremity he would not fail him. So do thou.  
Thirdly, to this end strengthen thyself by the plentiful experience of performances Branch. 3 in time past; get a calendar of performances: 
Strengthen thyself by thy experience.  at such a time I was heard for my wife, for my child, answered in point of marriage, estate, gifts, credit: such a strong corruption was subdued, such a grace enlarged, so that I see it were not in vain to wait upon thy promises, if I had faith sufficient to equal and concur with them. Let me forget none of thy faithfulness in my receivings of the Sacraments, in my Sabbaths (whenas I could get mine heart to delight in them) in my very crosses, 
Lament. 3.23.  when I could be humble, and be content to be as thou wouldst have me. And shall not this experience strengthen me for time to come? 
Contrary misery of unbelief whi●h ●a●not beteam herself that largeness which is in God.  Is there any shadow of change with thee, if I could be the same? Thy base unbelief is to thy soul, as the laying of a penny to thine eye, close, whereby thou art baffled so, that thou canst see nothing, though thou stoodst upon the top of the hill. This causeth thee to say within thyself, This day I am to go to God's Table & Feast; and surely I doubt I shall even come home as I go thither. I cannot see how God should remove this brazen bolt of my old pride, unbelief, earthliness, unkindness, unmercifulness, etc. Dost thou not? Why? Hath he never done thee as great good as this comes to? Yes: But thy unbelief makes thee to seek. Thou must learn to comprehend the Lord better, 
Simil.  by faith and experience. I should play the fool to bid a little child of three years old, to bring me a great Church Bible, I know he cannot grasp it in his arms; or reach me a thing from the top of an high shelf, it is above his reach. So is the length & breadth of God's promises beyond thine for lack of comprehension. Oh poor soul! who knows what riches is in a promise? But what is it to thee that there is such a Mine of gold, when thou walkest over it, and art ware of no such matter? God was here, and thou wert not ware. If all promises in him are Yea and Amen; yea, and he glories in it, that thou shouldst believe it, and enjoy the benefit thereof: why shouldest thou wear a chain and fetters about thee, when thou mightst be free? or make thyself equal to hypocrites and slaves, when the Lord allows thee to be a free man of his company? What is this, save (as job speaks) wilfully to stint God's hand, to the end that thyself mightst be miserable? Surely such a one shall not have the happy lot to drink of those floods of honey and butter, 
Job 20.17  which are reserved for the portion of such as can lot and trust to the fullness of a promise.  

Amplification of it.  When thou hast been earnest with God, this day, for pardon of thy failings, for mercy for thy wife and family, dost thou feel a check within thy spirit, from plying God further? Dost thou think it enough? Shalt thou not need him as much to morrow? Are there not infinite many passages in thy life, and in each day, for thee, to know thine old friend, and to make use of him. If God be but as man, drawn dry with gifts, what dost thou pretending to trust to him? 
Jer. 2.13.  If he be a fountain, why shouldst thou suspect him, or think him sufficient to pardon such sin, and no more, to purge such corruption and no more, to deliver from such a danger, and no more? What a straitning of unlimitedness and all-sufficiency is this? If thyself shouldst sow thy Corn upon a well-tilld soil, wouldst thou limit providence to so many bushels the Acre? If thou shouldest have Isaac his increase, 
Gen. 26.12.  an hundred fold, wouldst thou grudge it thyself? No, herein thou canst enlarge Providence beyond ordinary, beyond reason, and there is no end with thine appetite. But tell me, I pray thee, upon what soil hath the Lord sown his promises? Upon thine, or Christ's? If upon Christ's, 
2 Cor. 1.20.  as he saith, all promises are Yea and Amen in him, what seed comes amiss to his foil? Hath not his blood made the soil of Promises rich? Can any crop be reaped off this soil, but plentiful? No, except thou suffer it to shalt and to fall to the ground for lack of reaping. 
2 King. 13.19.  Look thou to thy faith, that it hold on with the Lord, and do not smite the earth thrice, when God intends thee six or seven deliverances. This gives life and heart to thine enemies within, to the sworn adversaries of God's truth and thy comfort, without, that thou canst not get breath enough to get up the hill of promises? 
Christ makes the soil of promises rich. Ruth. 3.16  For if thou couldst, thou shouldst bring down thine armful of performances. Every one that looks on thee should count thee an happy man, and wonder at thee as Naomi wondered at ruth's lapful of corn. Not thy glean, but the Lords powrings out must make thee rich: First, learn to glean, and at last God will give thee full measures, heaped up, shaken and running over. Every man applauds the rich Merchant for his happy Ventures, and admires him for his richness in silks, velvets, and other commodities of far countries: But thou shalt be an happy man for richer wares. Oh (shall men say) how rich is such an one become in performances? How is he furnished with all God's cost? What graces hath he not got? What lusts hath he not subdued? How hath God held him up by the chin in all his troubles, to make him cheerful, meek, and patiented in them? How do his enemies sink and fall down, and worship at his feet? How have his afflictions set a new hue upon him, and made him a far more humble, diligent and zealous Preacher and professor of the Gospel? Brethren, we are cast upon ill times, and live in a hard world, 2 Tim. 3.1. yet we are not so quite stripped of examples in this kind, but we might pick out some such if we could observe them. Oh brethren! All things are ours, 
1 Cor. 3.  if we in Christ: All the crop of his rich soil is thine, if thou have the capacity of faith to bestow the same in. Paul, Cephas, Apollo, all gifts of the Ministry, all Ordinances of Word and Sacraments, all the graces of the Saints, their whole communion is thine, to do, to suffer, to persevere. The heads of the enemies of God's Church are all thine, and shall be cast thee over the wall, if thou wilt believe. 
Gen 47. end, and 48.11.  The promises in Christ are a rich Lordship (a nemo scit) of wealth and welfare: and thou shalt say with jacob, I have enough Lord, I never looked to see thy face; and lo, now I see thy children brought upon my knees! Happiness itself could make me no happier than thy performances have done. So much for this.  
Lastly, this should serve for encouragement, thanks and consolation to all Use 9 such as have tasted how good and gracious the Lord hath been unto them in the performance of promises. Surely, 
Consolat. God's people should be encouraged.  the public fulfilings of promises to the whole land and Church, should deserve it at thy hands, and much more those which thine own soul knows best, thou stand'st bound unto him for. Even this present mercy (Brethren) which now we enjoy in the season of the year. How many have fretted the soul of God all this Summer, 
1631.  by their woeful unthankfulness, because that we have had sad wets, (and not without cause for our drunkards sakes;) therefore many of us say, We shall lose our Harvest to year. What? Canst thou not trust God in that promise of seedtime & harvest, which is absolute, and depends not upon thy faith? Well, 
Gen. 8.22  now at the last God hath heard us when he had us at the vantage: and this might occasion the recording of many former deliverances. What hath been the cause of Gods detecting so many traitors to our Prince & State, and giving us their necks, save the faith of God's people which hath noted his mercies? 
Thankful and comforted by the faithful performing of promises.  Why should he else just in the nick of our enemies insulting pride in 88 and since in this hellish treason of the Powder, step in & stop that fatal hand? Since, how many droughts, famines, rumours of wars, pestilence, bad seasons, hath the Lord turned away from us? Should we confine our thanks to one day in the year? And put case that still many Popish enemies lie at our root to kill it, and to endanger our liberties, say that many sorrows are still upon us; is it not because we have made wash-way of all sorts of performances, and made them common things? How hath God magnified his arm in those public fasts of ours lately solemnised, besides our private extraordinary prayers by ourselves? When met we but the Lord gave us in some answer more or less? And how have we requited him for it? Were it not just with him to give us quite over, as them Judg. 10.13. for our Idols, our covetousness I mean, formality and hypocrisy? Might he not, as Ps. 80.4. be angry with our prayers? Might he not laugh at our misery, and leave us to cruel enemies, and foreign invasions, who have been so weary of his own yoke? 
Also humbled for their provokings of God to the contrary.  Oh! let us humble our souls to the very dust, that we have requited him so basely, and deserved that he should change his performances into revenges and penalties! you poor hear, who ere now said, you could not choose but starve this dear year, how far you now, the danger is overpast? God hath performed as much corn as can stand on the ground to rid you of fears: will you now forget him as formerly? Remember your covenants! Oh that our powder were not dank, and our hearts unfit to take fire, and to burn out with praises! nay hath not God betrusted many of us here with more than ever we looked for! such wives, such children, such patience in our revolts, such addition of life, when we looked to have been cut off by violent fevers, consumptions, yet restored to live 7. 10. 20. years after, with unlooked for liberty in our Ministry and Profession! may we not say with David, 
1 Chr. 29.14.  It was little to thee to build me a sure house, but thou wouldst also take in my posterity to covenant for two or three generations! If a Gentleman should give his poor friend a ring of 20 s. and put it into a pearl of 20 li. that friend would thank him though he saw nothing but the gold only, but when he sees the jewel too, doth he not stand and wonder? Shouldest thou do less to the Lord for those unexpected favours given thee as an overplus to his Christ? What shouldst thou do, but take up the cup of salvation, & praise him! thy worst day is better than the best of such, 
Psal. 116.10.  as I say not, want these blessings, but such as have them cast in upon them as common casualties, not as performances. I had rather be the scullion in a great house, with poor blessings from a fountain, from faith in a promise, than the Noble man himself, without the favour of the giver: had not Obadiah a better portion than his Master? let thine estate be never so mean, 
1 Kings 18.3.  yet if the Lord have granted thee this intercourse, and intelligence with heaven, thou hast great cause of thankfulness. And to conclude, 
Psal. 122 ult.  let us all say as David did at the foot of his song, Our trust standeth in the name of the Lord. For time to come, shall I ever cavil against thee, O Lord, who hast been so faithful? Shall I call thee to my tribunal, if at any time thou shouldst try me with some darkness of promises? am I not bound for ever to wait both in mine own behalf, and the behalf of the whole Church to trust thee, as a God that keep'st touch? nay, who hast oftimes performed promises, whenas I have but poorly concurred with them by faith; put case thou shouldst do as jacob did to josephs' brethren, lay thine hands a cross, the right upon Ephraim, 
Gen. 48.18.  & the left upon Manasse; say thou shouldst in particular cross my own contents, delay my prayers, and estrange thyself for a while from me in wont performances; is it not enough for the clearing of thy faithfulness, that thou hast so long been faithful? Is not my experience sufficient to bind me to thy faithfulness for ever? So much shall serve also for this last Use, & so for the whole Doctrine, and for this time.   

THE TWO AND TWENTIETH LECTURE, Continued upon this VERSE.  VERSE XIV. 
Then Naaman went down and washed himself seven times in jordan, and behold, his flesh came again as the flesh of a little child, and he was clean.  
THe last day (Beloved) as you may remember, I made an end of the former Doctrine, issuing out of the success of naaman's washing: To wit, that God's performances are always as good as his promises, if not better. Now the last point of the whole verse, and so, of the third general part of this text remaineth to be handled. And that is grounded upon this, That now after Naaman's faith and fruition of the promised cure, we hear no more of his old distempers, his cavils, his rage and turning from the Prophet. All is now quite changed with him, as for sorrow and former trouble all is blown away, as if it had never been. The point is of singular consequence, and it is this, The soul that can cast herself nakedly upon the bare promise of God, may be sure thereby to lose all her distempers, which (under her unbelief) assaulted her: and to drown them in the promise. And this point I will first ground upon Scripture and reason: Secondly, answer a question or doubt: Then come to some use. For the ground of the text, it is clear: For we see that according to the promise of Elisha, so it came to pass. After his washing himself, we hear of no more distempers: all are gone: we hear of the return of his flesh as a child's: we hear not of the remainder of his passions. For other texts: Take that place, Esa. 26.2. Salvation will God appoint for walls and bulwarks: 
Esay 26.1, 2, 3.  What is that? The Church under the Gospel should fasten upon the promise for salvation: and this should fence out all her troubles and former enemies, as a Wall or a Bulwark, keeps out any affronts, and vers. 3. Thou wilt keep him in perfect peace, whose mind is stayed on thee, because he trusteth in thee. As the needle of the Dial set just on the North point, settles and shakes not: and as the Anchor holds in the Ship from floating up and down: so the promise fastened upon, stablisheth the soul from her former wanzing, and unsettledness. And the reason is more fully set down in vers. 4. Trust ye in the Lord for ever, for the Lord JEHOVAH is everlasting strength: that is, he is real in all his promises, and gives a being to them, as being strong enough to do it. Hence it is, Esa. 55.4. That the Lord Jesus in the offer or promise, is called a Witness: Behold, I have given him for a Witness to the people: And in Revel. 1. That faithful and true Witness: Why? because he is Yea, and Amen, all the promises of God in him, become so. Now, as a Witness in the Court, who is sworn, and without exception, decides the Controversy between two at odds: so the promise believed, quits the soul, and puts an end to strife. So in the Hebrews, the promise believed, is compared to a City of refuge, which rescued the poor , whose heart was full of fear, and distress, because of the pursuer; but there he was free: even so, the oath and promise of God, received into the soul, determines all doubts between the Lord and her. It is said of Hanna, that ere Eli had resolved her from God, of a son, she was full of trouble in spirit: But, when once he had satisfied her, lo, than she was cheerful, and looked no more heavily: even so is it with the promise fastening upon the soul, it causes the waves and storms of an unquiet heart to turn to a calm. Hezekiah was mightily troubled upon the message of death; but no sooner came Esay bacl again, with the news of his recovery, and the sign of the Suns going back, but Hezekiah's moan was turned to a song. So is it here. For is there not more in a promise of Christ, and preached to the soul in his name, then in all the promises of special deliverances, which were more darkly derived from him? Yes verily. Hence it is, that the Prophets never describe the power of Christ in his word, but they run very much upon the description also of this effect, of chase away of all spiritual distempers. Upon all the glory, shall be a defence: and there shall be no more weeping, nor mourning upon his mountain. In stead of the Bramble, 
Esay 55. ult.  shall be the Myrtle, and in stead of the Thorn, shall come the Fir: What's that? all shall be new, the face of things shall be changed, Tears shall be wiped from all eyes: with many such phrases, as come not to mind: each chapter is full of them. So Job 22.29. When men are cast down, than thou shalt say, There is a lifting up, and he shall save the humble man. Lo, consternation and terrors cease by believing. So Psal. 32.6. For this cause shall every good man pray, in a time of finding: The floods of great waters shall not come near him. And examples are as evident as other Scriptures. How was Cornelius by Peter, the Eunuch by Philip, the Jailor by Paul and Silas, freed from their doubts and demurs, and set at liberty?  
Reasons are many and weighty. First, this appears by proportion: Reas. 1 if we compare the privileges of Believers together, we shall find, that there be as many as concern them in point of freedom from their inward distempers, as outward enemies. But the believer is really set free from enemies, Devil, curse, law, wrath of God, an evil world, the gates of hell: else whence come those triumphs, O death, where is thy sting? O hell, where is thy victory? The sting of death is sin, and the strength of sin is the law (incensing sin;) But thanks be to God, etc. Now, if redemption deliver us from enemies, (so that they shall not hurt us) from all crosses, straits, tribulations, (so that they shall not separate us from the love of God) shall not then Justification free us from inward horrors, fears, guilt, doubt of conscience, rebellion of sin, cavils, prejudice, and distempers? Shall not reconciliation rid us of our enemy, and that shame and confusion which sin brought upon us? Yea much more, for both come from faith.  
Secondly, the contrariety of estates proves it, before and after Reas. 2 faith. The condition of the wicked is, That they can have no peace: there is none to them, Esay 57 ult. because as the winter air is never temperate, by reason of those moist and cold vapours which annoy the air with winds, tempests, frost, and snow, and the like: so the coast of their spirits can never be clear, because of the guilt of their consciences: they may now and then please themselves with a little truce, but still war returneth, the dint of their fears is not broken: So on the contrary, There is no war to the soul that believes. As the air perfectly cleansed in the summer, is settled, and affords a continual calm, so doth the conscience of a believer. Now and then may be over-castings of clouds, but the dint of guilt and wrath is gone.  
Thirdly, else we should ascribe more to particular promises Reas. 3 and the effect thereof, which are weaker, then to the main promise, which is the Reuben, the first borne of God, and the son of his strength. But we see what particular promises have done to them who have been under sad distempers by affliction: Of Hanna, and Hezekiah, I have spoken before. Add another: The Lord promised the Israelites, that upon the sprinkling of their door-posts with the blood of the Passeover, 
Exod. 12.  the Angel of the Lord shall pass over their houses and smite none of them: Did they find any distempers possess them, when there was outcry throughout all Egyt in every family? No surely, they slept sweetly in their beds. Did they doubt of the victory against Ai, when as they had received a promise of victory? or were they afraid as at first, when thirty of them were slain? No. When the promise was made of the fall of the walls of Jericho by the sounding of Rams horns, and compassing the City seven times, did the people stagger at it? were they not resolved? And shall not the main promise of God remove distempers within, as well as afflictions without? yes, and much more.  
Reas. 4 Fourthly, the contrariety of corrupt infidelity, and the power of the promise doth evince it. The strength of infidelity stands in bearing down the word. Whatsoever distemper of heart can be mentioned, either self, carnal reason, rebellion, or the like, comes from the not suffering the word to enter, but holding it out at staff's end. Now then must not the word of promise believed become as contrary to her? Why did Micaiah so scare Ahab? Because he never spoke well to him. So why doth the grace of faith so scatter these distempers? Because she speaks all against them, overthrows and resists them. Contraries have mutually the same respect in their consequencies. The distemper of an unbelieving spirit, always bears down the word, till the word (as the stronger man armed with the power of Christ) do foil her, and strip her of all. The weapons of our warfare are not carnal, but spiritual, able to cast down strong holds of corruption: Sins weapons are carnal, Gods are spiritual: Therefore there is no proportion in the contrariety: God will divide the spoils, that is, cease the distempers. The reason appears from that speech of Jonah, 
jonah 2.8.  They that embrace lying vanities, forsake their own mercy: But I will look toward thy holy Temple, and promise, and thereby abandon them. Each destroy the other.  
Reas. 5 Fifthly, the promise drowns all former distempers, because it performs that really, which self and corruption bear the soul falsely and erroneously in hand withal: These afford the soul a rotten peace, a deceitful content, vanishing, and ending in sorrow. See Esay 50.11. But the word doth it really, and surely, no more to be infringed. No more hungering or thirsting, if once satisfied with this bread and water of life. The text imports it, Naaman's servants here tell Naaman, That which all thine own discontents and humours could never minister unto thee, that the obeying of the message will really afford thee. See Act. 13.38. That from which you could not be justified from by the law of Moses, by this Man, every believer is justified: All at once set free from outward enemies, and inward distempers.  
Reas. 6 Sixthly, the experience of the Saints proves this; who, till they have cast anchor upon the word, and settled upon this centre, could never find rest in all the circumference (as I may call it) of your own best self, your goodness, affections, gifts, or duties: Bellarmine himself confessing, that in respect of the uncertainty of our good works, or else the peril of vainglory issuing from thence, it is most safe for us to rely upon the sole and mere mercy of God: the bare word of truth and promise. How much more than shall God's people say, If it had not been for thy word, I had perished in my affliction? This is to a poor soul, as the chair of Saint Peter is to a deluded votary, the determining voice. All eternal, immutable things comprehend and devour the fading and changeable, but cannot be comprehended by them, nor resisted by their opposition.  
Lastly, the main and chief reason of all is, because the word Reas. 7 and promise of God, is not the bare letter of words or syllables, 
Many branches  but furnished with all the power and authority of God: so that, who so clings and cleaves to it, is out of his own keepe, and under the Lords. There is (as our Saviour speaks) spirit and life, 
105.  in all which he speaks. This may appear to us in these four specials.  
First, in the wisdom thereof: This way of God crosseth all Branch 1 other ways, and hedges the soul out from all sound comfort by them, only fastening it upon this. 
1 Cor. 1.  As Paul calls the Gospel in this respect, the wisdom of God: casting down all those devices of man's wit, will, works, or ways, by which flesh would set up a peace and ease of all distempers to herself. There is no doubt, but the arrantest hypocrite living would gladly (if he could) by his smoothing with his own false heart, come to a kind of settling, that he might no more be troubled: But it is as the sowing of a new piece to an old garment, and the rent becomes the worse. Even as a short narrow Map of a Shire makes every petty cottingers lands to vanish, and causes him to account himself a stark beggar, lord of a Molehill, not worth the owning: So doth this way of God force him, who thought himself no mean man in his Religion and hopes, to seem a stark fool in his own eyes. For why? hath the Lord revealed the way to life, by the real death and resurrection of his only Son, glory being made shame, and holiness' sin, and eternity death, to satisfy justice: and shall I play the Mountebank, and think to satisfy by mine own tricks and devices? Oh fool, oh beast!  
Secondly, in the righteousness of God: As the Sun is able Branch 2 by his heat to lick up all the dew of the earth, and scatter all the mists of the air: and the Sea is able to swallow up and devour whatsoever is cast into it, never to appear more: Even so, the merit of Righteousness and Sanctification by our Lord Jesus (compared oft to both these in Scripture) is able to lick up and dispel all the most desperate fears, doubts, and distempers of the soul. So Paul speaks, Whom God set forth to be a propitiation through faith in his blood, to declare his righteousness. 
Rom. 3.25.  What righteousness? Surely the equalness of pardoning them who are of the faith of Jesus, because he hath received a full ransom: else (saith he) if he should not justify such an one, he should not be just. So full a content hath Christ given his Father for sin, that if the Father should not acknowledge it sufficient, he should do Christ wrong, and if he should not impute it to a poor soul that believes, he should do the poor soul wrong, nay, having freely yielded his Son and received the price, for that very end, he should do himself infinite wrong, by unfaithfulness. But there is no such fear. The Judge of the world will not do unrighteously: he will not condemn the righteous and the unbeliever alike. For he hath accepted his Son's death, as a full discharge. If we should receive a sum of money for the use of an Orphan, and when the Orphan comes of age, should detain it, should he be righteous? Mercy then is of free gift: and faith is a free gift: But justification of a poor soul for Christ's merit, is an act of righteousness. So 2 Cor. 5.20.21. Be reconciled to God. Why? Because he hath made him sin, who knew none, that we might be God's righteousness.  
Branch 3 Thirdly, all other properties of the promiser, are included in the promise, as the truth, faithfulness, mercy, love, (greater than that of the creation) and all the rest scattered in the book of God, his eternity, and unchangeableness, and the like, are all in the Word: See 1 Tim. 1.15. Psal. 25.10. 1 Pet. 1.25. with sundry others. So that the soul's doubts and distempers may easily be cast upon such promises (for so the Apostle calls them, 1 Cor. 7.1.) as are built upon such foundations.  
Branch 4 Four●hly, God hath strength in his hand to do this, whatsoever Satan, hell, law, or wrath should say to the contrary. I say he hath enough to warrant that he hath done, against all opposers. See Esay 27.4, 5. Anger is not in me: why? Lay hold upon my strength, and make peace. The satisfaction of Christ, is the strength of mercy, as truly as the law is the strength of sin. The arm of mercy is so strong, through this, that the strong arm of justice cannot pull it away from forgiving a poor sinner: but mercy will still be above, and will not be beaten down, but prevail against justice, yea triumph against judgement. By this strength then which overcomes justice, shall not the distempers of the soul much more be vanquished and overcome?  
Branch 5 Lastly, the intent and purpose of God, is by his promise, to do this favour for the soul, even to put it out of all doubt and question, and to breed assurance in it; Heb. 6. That by two things (the word and oath of God) wherein it was impossible for God to lie, we might have full assurance: and so twice more in that Epistle he speaks. The meaning whereof is, As surely as I from all eternity did intent it, in the foundation of mine election, that is, my Son: as verily as I accepted it at his hands, when he offered it up by his eternal spirit, as verily as I offer it to my Church under the word of truth, which cannot lie, and have pawned my Minister's credit upon it, that, except I speak truly, they are errand dissemblers; as verily as now my dear Son at my right hand in glory, pleads for poor souls, that they may partake it; so truly and really, without hook or crook do I intent to show them mercy. Why should not every one then that needs it, fasten upon it, and drown all his distempers in it, decide all doubts, and rest well satisfied?  

Conclusion of reasons.  To these I might add many more: As, that the promise believed, gives the soul a full requital for all which she foregoes: As Peter said, We have forsaken all, and followed thee Lord, what shall we have? Our Saviour answers him, An hundred fold here, and after, eternal life. So, perhaps thou hast forsaken thy old crazy props for God's word, what shalt thou have? Even perfect peace, that which they could never have bred thee. Again, I might say, That faith enlarges the hidebound and shrunk heart, and makes it concur with the Lord, and equal his bowels. I mean, to be enlarged in her bowels toward him again: whereas before it was not so, but she limited the holy one of Israel, and restrained his compassions. Besides, this word of the promise sets up a light in the heart, above all that light which was there before. We know when it is dark, we are glad of a candle: But when the Sun shines bright, a candle is a poor needless thing, and is drowned by a superior light: So here, a blind, dark, deluded heart is glad of any dim candle of its own, to make it think it sees: but when the word comes, that dim light vanishes. These and many more I might add: but these are sufficient. I hasten to the question and objection, and the answers of them.  
Here than first it may be asked, 
The Answer to a Question.  But may a poor soul truly loaden with her own sin, and under a condition of a promise, be subject to so many distempers? I answer, yea surely: as in the womb, the woman that is conceived with child, yet ere the fruit be perfected, feels abundance of inward griefs, and pains, struggle and wrestle, ere the fruit be come to the full ripeness: But when it is once come to that, the former distempers cease: Even so is it here: Till faith have form the soul to a true quietness and settling, there cannot choose but be many fears and turne-againes, although the seed be cast into the womb really. But what are these? I answer, 
In three kinds.  Such as these (I may refer them to these three heads for order sake.) First, erroneous conceits on the right hand, proceeding from self-love, flattering itself, by her hopes, her moral qualities, her negative abstinences, opinion of her religious duties, her affections, complaints, her liking of goodness, flashes of joy, and the like. Oh! how can she choose but do well? how can she be out of the way? Then must thousands perish, if she be wrong. She is not so sinful, that she should put God's mercy too fare to strain itself! (Ah poor wretch! thinkest thou to far well by making God less work, or by making thyself to need him above all sinners? The Word goes not by thy small sin, but by the graciousness of the promiser) So also, of this sort, are all mixtures of self, and sodering against the Word; hoping that such a degree of desire, or sorrow, or selfe-deniall will serve; although it have no root in the Word, nor continue: Seeking God so fare as will hold with such a lust, liberty, or evil custom; To stick to our old condition, though we find it crazy by the Word: and to be unwilling to go any further, and to strip and bare herself of her own bottom, that Christ might come and take possession. But desperately to venture, and cast all upon hazard, if I be not well, let all go, I will take as I find, but I will alter none of my course. This for the first sort.  
Secondly, there are distempers on the left hand (for the soul is hurried with extremities on both sides, till she believe) I mean with bondage as well as boldness: Of this sort are all base fears, and wicked conceits against ourselves, That we are the unhappiest of all men, of more averseness to Gods will and way, than any men or women living: That our corruptions are base than any: our natures more crooked, inconstant, awk, and perverse: that such spirits as ours, so sly, subtle, and lewd, cannot belong to God: For then some restraining grace or other would have kept us all this while. (Why oh poor soul, is it not as much for the glory of mercy to save a crooked spirit, as a straight? dost thou so look upon thine own ends, that Gods are forgotten?) Also, a false opinion of God's enmity toward us, because we feel ourselves as corrupt and hardhearted as ever, little amendment in us; but much what the same, under long hearing, many mercies, patience, crosses, means of grace: What should this argue, but that our hearts are given over, and left of God? Surely if he had chosen us, we should not be thus. Some there must be, after all costs and trials, who must be left in their hardness of heart, and none more like to be of that number then such as we feel ourselves! So tempted to vile thoughts, to lewd lusts and affections: So many backwarder and further off then we (in show) yet have been brought home to God before us: Many of our time, age, and condition, battered, broken, and humbled, but our hearts remaining as hard as ever, and will not melt: We have had more tenderness, than now we have, and if then we could not believe, how should we now? We could have prayed, fasted, mourned, better than now we can, we are now tempted to give over all our hear, Sacraments: we therefore fear all hope is past, we neglected the special season of mercy by our dalliance, and now it is too late. So much for the second.  
Thirdly, from this longsomeness, and weariness, the soul grows to disquietness of temper, to tedious sorrows, bootless afflictings and baskings of itself, and that by any occasions of another nature, any accidental crosses, melancholy, discontent, and weariness of ourselves, of our lives, wife, children, trade, and converse with men, conceiting ourselves to have no right to any of these, and therefore they will but increase our judgement: better it were therefore to make a riddance of ourselves aforehand by violent drowning, stabbing, stifling of ourselves, then to bear it out to the uttermost: Or else distemper may express itself otherwise; by anger and vexation with our families, and servants, quarrelings with God's Minister, sometime bodily distempers grow upon such, they cannot sleep, cannot follow their callings, walk idly and joyless, mopish, are afraid we shall be bereft of all we have, and come to shame: or at least die before ever we get grace or hold of the promise. This also for a draught of the third.  
Now I say for conclusion, the word of Promise satisfies the soul in all respects, both lesser and greater, so that now the poor creature is like Peter, Act. 12. out of his walking sleep, when the Angel was gone, and came to see that clearly, which before was as a shadow: So the believing soul by this light of the promise, and by this sword of the spirit discovers and cuts off her annoyances, here one, there another, as a strong man might cut off thiefs assaulting him, one by one, at a narrow wicket: And, we might exemplify all these by Scripture, brethren, if time would permit, take one text for all, Those in Hosea, when once God humbled them, and enlightened them, they could cry out, Ashur shall not save us: we will not ride upon horses: now we see, that with thee the fatherless shall find mercy, we will break off all our false hopes, and cast away our covers of shame, and those props of our own, whereby we hoped to relieve ourselves without thee, now we will abandon, and renounce them all. A main place for the proof hereof. And so much for the answer of the question.  
Now also a doubt here ariseth, which in a word I will resolve, and then come to the use; The question is, If the Word cease all distempers, how comes it to pass that the Saints are so molested with them after their believing? for, how many doubts and fears, objections, temptations, and lusts, befall the best? I answer, this will be resolved by like Scriptures: He that believeth in me, he that eats of my flesh, and drinks of my blood, 
john 6.  shall hunger nor thirst no more: How is it then, that our hunger abides all our life? I answer. He shall hunger no more, deadly, distrustfully, mortally: but hopingly, beleevingly, and savingly. So here. These distempers may now and then arise: but not as formerly: then they were general, reaching to our estate: now only particular, about our actions, our comfort, as arising from ignorance, error, or special distrust. Again, than they came from our own principle of heart and mind corrupted: but now they proceed from concupiscence and the remainder of old Adam in us, which cannot do other: Satan also incensing it, and causing it to present itself so much the more rankly, by how much he fears his own dispossession; But now, faith our new principle causeth an holy Requiem in the soul: so that it may say truly, as he spoke basely, Soul, take thine ease: Thou hast goods laid up for many years. So I say some bounsings and clatterings the Devil may cause at our doors: but the peace of God which hath calmed all distempers before we believed, shall also allay and scatter all our mists of darkness afterward, as they arise, and maintain perfect peace. For why? This is the first fruits of that peace which we have in our conscience, toward God, through justification: even as the ears of corn which the Jews brought to God, was a pledge unto them, that they should have the possession of the whole crop. Lastly, I answer, that by this doctrine I mean not that a Christian doth cut off all distempers so, that whether he believe or believe not, sleep or wake, he is sure for ever after. No, in no wise. But, that so long as he holds close to the word, there is power in the word to effect that continually, which it effected at the first: Christ and his promise, is Yea and Amen: yesterday, to day, and the same for ever: but how? provided that the soul lie still as close to the promise to day as yesterday: that it see as much need of it to dispel unbelief, fears, unquietness this day, as heretofore; and wax not lose and presumptuous, which is the way to expose the soul to temptations, or else to nuzzle it up in a rotten quietness for the t●me which will break out again after. But as we say to a Tradesman, or others, Keep your shop well, and that will keep you: neglect it, and that will give over you: so here, Tend the promise, and you shall find sufficient in it, to uphold you in peace, and to keep off those flies of Beelzebub, which were wont to annoy you: But if you cease your work, wonder not if your distempers return: for (although there were no enemies without to molest) there is enough from within a base heart, to create pother and unsettledness to the soul. And so much for the Answer also to this Question. Now I come to some use: and indeed, the use is very weighty and manifold.  
Use 1 And first, this point argues the sleightness of such as being urged to believe, 
Conflict.  answer thus, So we would and should, if we could be rid of our accusing thoughts, fearful distempers which do molest us. As if a man waking at midnight, should say, If mine eyes were not shut, it would not be so dark. Whereas the cause is in the night, not in the eye: for if it were day, the eye would see well enough. They make the effect the cause, and the cause the effect. If thou couldst believe, thy distempers would vanish: therefore remove that first: Take out the beam, and thine eye will soon be lightsome: The want of faith causeth such a multitude of distempers to annoy thee, and the gift of faith would cleanse the coast. Begin then at the right end of the staff, and let not error beguile thee.  
Use 2 Secondly, this doctrine may give us a good Receipt against Melancholy. 
Instruct.  A disease which every man cries out of, but few know how to heal, and fewer apply the remedy. Some tell us, Melancholy will have her course when all is done: the best cure is, to be patiented, till the fuel be spent. Others tell us, we must be merry and cheerful: as if a man should bid a man whose legs are cut off, to go of his errand. Others make short work of it, and think nothing but riddance of their lives will rid them of it. I do not now speak of the mere bodily humour, I leave that to the Physician's Art: I mean such accidental Melancholy as befalls men from the sad reflecting of their condition upon their own thoughts, till they have brought themselves into a maze of confusion. Wither this sorrow be carnal, or godly, either indirectly caused by such diseasednesse of body, weakness of constitution, losses, reproach, as begins to work the heart to a conceit of God's displeasure: or such depth of Melancholy as ariseth from a long and unprofitable struggling with our spiritual diseases, without finding any issue. The best cure of both these, is by faith in the promises. That only (like that sword of Alexander) can cut the Gordian knot in pieces at once, without picking it out. Men spend themselves infinitely about the thought of these sad dysasters, and what may come of them, how miserable a plight and pickle they have brought themselves into: As if a man fallen into a deep Well, should cry out and tell folk a long tale how he fell in: but still lie there, and desire no man to hale him out. But the best remedy is, to cure one contrary by another. Gild and fear, an unquiet conscience, is that which causeth thy Melancholy: All is not as thou wouldst have it, thou feelest not thyself as thou wouldst be: Why? what wouldst thou be? merry, cheerful, a free man, rid of thy chains: Well: go to that which only can ease the soul of all her distempers: that is, get the promise of Christ, grounded upon the strength of the satisfaction: bestow thy plodding thoughts upon a new subject: say thus to thyself, Did God indeed of his own accord cut off his own quarrel, when he might have destroyed me in a moment? Hath he appointed his own justice a ransom, that he might have strength to resist and disannul it? Doth he offer his bare breast and heart of love to be seen by every poor soul that is in straits for want of it, and knows not whither to turn itself? Doth he bid such a soul drown all her guilt and fears, in this free and full good pleasure of his, to be reconciled with her? May she believe, that the requiring of this price of his own Son, will rid the soul of her debt, and discharge her of it? Set thine heart then deeply upon this meditation: pray God to turn it off from the ill custom of thy distempered thoughts, and noisome fears that possess thee: And if thou canst but obtain this grace to divert them thus, I say unto thee, That through God's goodness, a quarter of that needless and distressed plodding of thy misery might drown thy distempers in the bottom of the Sea, and turn thy Melancholy into freedom and joy. For why? so saith my doctrine, Trusting to the Word, will rid the soul of all her distempers.  
Thirdly, this point strongly confuteth that Popish tenet, That Use 3 no man can come to know himself certainly to be in the state of grace and favour with God: but we must always be in doubt, 
Confut.  between hope and fear, and that's the best way (they say) to hold us well occupied, to keep us in a wholesome awe and fear of our corruptions, and to exercise us in the practice of repentance. But as for this faith to rid us of our distempers, that they call a fancy, and that a dangerous one, as provoking a man to looseness and presumption. But, (O ye hypocrites) dare you thus dishonour that blessed truth of God (built upon such strong foundations) as to detract from it the main prerogative of stablishing the conscience? Shall the Promise have no more power in it, than the vain and carnal presumption of an unsound heart? Shall both alike leave the soul in staggering? Fare be it from us to yield so profane an absurdity. As for your revelations, which you say have been given to some special Saints of God, to assure them of heaven: although we grant, that Peter and Paul had greater measure of assurance, and more than ordinary freedom from these distempers, yet we affirm that the evidence which they had, came from no other revelation, than that which the Word breedeth by the the concurrence of the Spirit, which is no other than faith: and as for that greater measure of full assurance of the Spirit, it was wrought in them by the promise and faith receiving the same: for the Spirit, although it be above the Word (simply considered) yet it is not without the Word. Neither is that Spirit so peculiar a thing as is only given to special men: but even to some of all sorts of believers, even so many as it pleases God to establish after they have long clavae to the truth and faithfulness of the promiser. So Paul speaks Eph. 1. 
Ephes. 1.  By whom (the Spirit) you were sealed after ye had believed. But to leave these deaf Adders, who will not be charmed: what should it need to trouble us to hear them speak against the power and authority of the Word, who (if the Word should prevail) must forfeit their Kingdom of Traditions & unwritten verities, wherewith they embondage the precious souls of them whom Christ hath redeemed? This Word of God (which they so bitterly declaim against) being that eternal truth which shall survive all their inventions: and that breath of the mouth of God which shall one day consume, whatsoever hath set up itself against the comfort of a poor soul, and the glory of the riches of Grace. Mean time we abandon this their conceit, as the most horrible cutthroat of the Conscience, and the greatest tyranny in the world: to wit, That a doubting and distempered creature, woefully tired with her estate, must be compelled to return to her old misery, with an increase of her bondage worse than Egyptian.  
Use 4 Fourthly, this is Terror 
Terror.  to all hypocrites, who presumptuously will bear themselves upon the Word, boasting that they have got a promise from God, and they are called to believe, they may believe, & they must believe: They have had troubles as many as the most men have had, but God bids them drown them in the freedom of his gracious promise, and therefore so they will. And although there were but three saved, they claim to be of that number; no man shall beat them off. But as Samuel said to Saul, when he pretended he had obeyed the command of God, Whence then is the bleating of these sheep, and lowing of these oxen? So say I to these, if you have believed the Word of God indeed, whence are those privy nips of your conscience, which do so continually assault you? Whence are those terrors of heart, with which many of you are met with, when you would feign be at peace? When you are in the midst of your ease and jollity, your liberties, your sports and pleasures, whence come those cold qualms over your base spirits, barring you out from peace and fastening terrors upon you, stronger than you can resist? Dare you pretend yourselves believers, when you feel still your old distempers to toss and turmoil you, and to hold you down with strong hand in secret? 
Joh. 8.30.  If they whom the Son hath freed, are free indeed, whence is your slavery? No, no, you do but set a good face on it; you make fair weather outwardly, but hatch inwardly such a viper, as will fret your bowels, and destroy you: it is one thing to smother and choke your fears, and bear down your distempers; another to drown them in the sea of the promise: you have other delights to fill your hearts withal: the Lord would have set on the work of the law more throughly, and made you more to stink in your own nostrils, and to prise the Word of God, and the promise of ease, if ever you had been truly loaden; But since you would have both your lusts, and the promise too, holding a wolf by the ears, which you are loath to forgo, and yet cannot well keep, know, that you deceive yourselves in boasting that you hold close to the promise: for they that do so, may lose their distempers therein, which you keep still. It is true, That the Lord would have all his (as Esay saith) count it their strength to sit still: But how? not in a chair of ease, pretending a freedom which you never had, and favouring yourselves in any forbidden vanities of your own envy, lust, pride, revenge, and the like. But the strength of a poor soul, is to sit still in respect of her cavillings, and fightings against the truth of the promise. Perhaps you will say, you do so, and feel no such matter in yourselves, but are quiet and secure. But I answer, your peace is not sound, there is a crack in it, as appears by this, That you walk not as God's freemen do: you are as close to God in your love, in your tenderness, in your humble carriage, as you would pretend to be in your believing. No man can palpably discern the Devils chains upon the Lords freemen. Wherefore to conclude, I say to you, as he to that messenger, What hast thou to do with peace? turn thee behind me. Oh, these are the days wherein the most vile and presumptuous hypocrites catch at a promise, and bear down their consciences! But be not thou (O Christian friend) like to them, for their & disease wound is but healed deceitfully, and shall break out again most deadly, when they shall not be able to resist it, except it please the Lord to send them, upon better conditions, to claim the promise. So much shall serve for this Use.  
Fifthly, this bitter reproof of all such, who (in the judgement Use 5 of Charity) do believe and cleave to the Word, yet will not be drawn from the bad custom of their former doubts, conceits, and distempers; but suffer Beelzebub still to light upon their sore, and to molest them, and gall them still. Oh! what a dishonour is this to the promise of God? still to hold a secret correspondence with Satan, and to nourish our old picking of knots, and answering of fears by our own blanching wit and devises, yea spending hours and days wearisomely in setting our own wit and invention on work to beat off our objections; and thinking they have done themselves good service in the mean while. Whence comes this? surely by your weakness, and relapsing from your former hold of the promise: This self-wit and will, is so natural, that we are prone and propense to revolt and roll bacl unto it, as fast as the Lord seems to settle us by his Word: it is an inbred evil, always fight against the law of faith: as it is easy for a woman to go to a pond or pulke standing near to her door (though the water be not so good) rather then to go to a fountain of living water further off: Ease and ill custom are enchanting enemies: But remember, that only that blood of sprinkling hath in it a sure bottom of staying fears, so that the soul may be quiet from the destroying Angel, and the out-cries of Egypt: Can they (who never had the experience of such a thing before) yet so confidently venture their lives upon the Word: and shall such as have (in likelihood) approved this promise of God by experience, and ventured themselves upon it, and felt it a sovereign remedy against their distempers, return to tread the maze of their old confused thoughts the second time? As if the Word had suddenly lost her strength and virtue to sustain them as formerly? Shall forgetfulness, melancholy, temptation, corruption, ill custom, be able to pull them from an assured hold of rest, to assured vexation and distemper? I speak it (brethren) upon knowledge: It hath been thus, and is thus with many, through a wearisomeness of this spiritual trade of believing; that men grow into a very falling sickness in this kind, that is, such a custom of woeful doubtfulness, and distempers, that they seem to delight in it. Alas poor soul! dost thou think that to be presumption in thee which the Lord himself calls confidence? or because, perhaps, thou feelest the dregs of a bold heart, still abiding in thee, hast thou no other way to avoid a shallow, save by running into a gulf? If the Lord be willing thou shouldst hold thy peace upon the naked terms of his offer and promise, seems it too good for thee? or if it be, must thou needs undervalue his grace by thy baseness, as if it were too great for him to bestow, because it is too good for thee to enjoy? Know it, from the ground of this doctrine, the Lord delights as little in this practice of thine, as thou seemest to delight much in it. And although I deny not, but in respect of thy weakness, there may be some place for pity, yet there is more cause of sharp reproof: For why? Didst thou never believe the Word? deceive thyself no longer, and put away thy distrust from thee. But hast thou believed? (for so thou didst pretend) then trust the Lord still, and say with him, Why dost thou thus fret (O my soul) in my breast and recoil against that which hath formerly satisfied thee? Turn rather thy vexation into prayer, and say, Remove these unpleasing chains (Lord) at last, and set me at liberty: show me this wisdom from above, not only barely to cling to it, but also to improve it so, as to feel the power of it, to shut out my base distempers out of doors, and there to hold them out roughly, by the advantage which I have gotten by thy Word. Let not the blind and the lame come any more at the City of David, it is no place for them. As thy Word prevails, so let doubts and distempers cease, and hold this sea of my troubled heart in that calmness which thine own voice once caused when thou rebukedst the waves thereof. So much for this.  
Sixthly, this is Admonition to all that would find the Promise, Use 6 to cast out all their distempers, 
Admonit.  that they beware of all such lets as keep them from closing with the Promise. Commonly according to our faith, so is it with us. Therefore let us take heed of whatsoever might cause us to warp from the Promise. For as it is in the graffing of a sien into the stock, if any thing fall into the cloven of the stock, which holds off the sien from cleaving close to the stock, thereby it comes to pass, that the sap of the stock comes not at the sien to nourish it: and so in stead of growing one with the stock, it is separated therefrom, and withers away: so is it here. Whatsoever it be that keeps off the soul from clasping to the Promise, let us studiously cast it out, lest the soul return to her old distempers, and communicate not of the sap and virtue of it, to sustain her in hope and comfort. Who would lose his labour in so weighty a case as the returning back of such an enemy? Who would not be at any cost to be rid of it? We have a common speech, That a man must make a silver bridge for an enemy to escape away, on condition we may be troubled with him no more: So if God will chase away our distempers, and help us to beat them down from flying (like bees) about our ears, let us be at some cost to furnish ourselves with sound faith in the Promise. And whatsoever it be that might keep the heart away, and cause it to lie lose to the promise, let us be ware of it, and abhor it. Here some may ask, What are the usual lets of this grace of faith, from coming into the soul? Answ. I will mention some few of them, 
Let's of believing.  before I conclude the use. The first is mindlessness, and Heedlessness of the Promise: we count it not as it is; a large thing, but as a strange thing. Nay it were well if we beheld it so, for strange things are beheld with studiousness. But rather, as a slight common matter. Get we therefore sound judgement of this Medicine, and judge of it, as a thing which will work wonders. We should magnify it (in this respect) in our own eyes: it is said that the Lord magnified Moses and Joshua, when as at their word the Sea and Jordan went backward, and became a wall on both sides of them, that they might go over dryshod. If the mouth of a Promise be so honourable, what is the word of the Eternal God? If the feet of them be beautiful that utter it, what then is the message? If Heathens would so beautify these Idols which they worshipped, the better to draw their affections, how should we set up the Promise, as worthy our believing? Truly I may compare it to many things. It is like Moses his speech to the Israelites, Stand still and behold the salvation of God, for those Egyptians which you see this day to pursue you, you shall never see more. Oh! if the Promise were so beheld by us, as the arm of God's power able to drown all our distempers, as in a sea, that we might never see them more: What a blessed sight were it? Behold it then (as they did) and take good mark of it, as a thing not to be slighted over. So it is said of our Saviour; that his word rebuked the sea, and her waves, so that there was a great calm. And the people were amazed at it, saying, Who is this, that even the sea, and the tempests obey him? So should we be astonished to think of the power of a promise, saying, what special thing is it, that turns such distempers of spirit into such a calm? It's like to the hands of Ananias: which being laid upon Paul, caused the scales to fall off his eyes: So should the promise cause thy scales of errors, thy fears, thy qualms and distempers to vanish. Behold it as a rare medicine which hath caused all the fears of the people of God to cease, 
Act.  and to turn to sweet ease: david's, Hezekia's, Jonah's, Paul's, theirs of Samaria at Philip's preaching. It's like to Peter's preaching to that same City, at the believing whereof the inchanmtents and delusions (wherewith before the whole city was gulled) became as smoke in the air. It's like a certain Court-Lady, called Jane Make-peace, of whom in the ancient English Chronicle it's recorded, that she was of so sweet and amiable a nature, that whatsoever quarrel fell out in the King's Court among the Nobles, or in the Family, she presently took it up, and made all quiet. This is truly the Lady Make-peace between God and the soul, dispelling all doubts of conscience, and making it quiet again. Do we take her to be so, and set by her, and is she so beloved, and blessed a thing in our souls as that Lady was among all the Courtiers. Surely then her worth would procure honour and esteem from us: and we should not pass by the promise so slightly as we do. Our giggish heads have not the gift to observe a Promise: we are as Naaman, so full of his crotchets, so looking another way, that his servants are here feign to tell him of it, and say, Father, think better of the Prophet's words, do not slight them over so. Verily, till this be effected, that the Truths of God bear eminent note in our eye, there is small hope of doing us good. We hear twenty Sermons of Promises, ere our eye be turned the right way. They are as beams, and we make them but as moles. Get we books of promises, and turn our eye off, the while from other objects, that these may be dwelled upon.  
The second is Forgetfulness. We digest not the promise, when as we have once observed it. We suffer it to leak out as water by the chinks of a vessel. It becomes as meat to an ill habited stomach, which regorges it as fast as it receives it, and stays not till it be altered. Many pageants we will look at for the pleasantness of them, which yet we instantly pass over. But the Promise doth us no good, nor can ease us of our distempers, till it abide in us. Our Saviour oft presseth this, If my Word abide in you, you shall be my Disciples. Let the Word dwell (Col. 3.) As the miser's chest and coffers is fraught with gold and pearls, so should the soul of a good man with the promises, it should be his Treasure. Pondering of the Promises, 
Matt. 12.  is as the retaining of the seed, which causes the womb to conceive. Meditation and weighing of the promise, is as the clean beasts chewing of the end, till it be almost made milk. We are weary of the promise, as they of Manna; our soul loathes this dry Manna. But as the Lord shames them for that, by showing how many ways Manna might be dressed, baked, fried, parched, it was good any way: so may I shame us: the promise may be taken up as a cup by many handles, and that fitly: whether we think of it, as the fruit of God's decree to save, or of the Lord Jesus his death (in which it is ratified:) or in the Father's acceptation: or in the Minister's fidelity: or in the Lord's prevention of us, the wisdom, and other properties even now named: or our own desolation without it: or the Saints general clasping about it: or the universal ignorance, unacquaintance of the world with so spiritual a subject: surely, every way we might heal this disease of our little musing of it. But above all, if the freedom from all our old distempers, did present itself to our minds: How do men plod upon Purchases, Pleasures, Honours, because thereby they imagine that they shall become new men, and that they shall live no longer as they have done, basely, poorly, mopishly? So should the new happy life of faith (no more to lead a sad, dismal life) affect us. Nineveh could turn her thoughts from plodding fears, and look up saying, 
Jonah 3.  Who knows if he will turn from his fierce wrath, and we perish not? They mused of the happy ease which a secret hope would effect. And are we so fare from fastening these cords of direct promises, about our armholes? It is a harsh work to the flesh, but sweet to the spirit: and although the gains be slow, yet if they be kept together they will make a heavy purse; when as the neglect of this work will leave the soul beggarly, & to her shifts. Therefore wait upon those doors, & at those posts of Assemblies, upon which the Proclamations of Heaven are fixed, & think thyself safe when those nails given by the Master of them, are driven fast to stick in thy soul, that they may not easily be unsettled. So much for the second.  
The third is estranging of our hearts from the promise, and growing out of acquaintance with it: so that we grow not more and more into a promise, to know the worth and sweetness thereof. Contrary to this is the welcoming and entertaining of the Promise. The which phrase the Apostle uses in that place of Timothy, This is a faithful saying, and worthy all entertainment: the word there is taken from Innkeepers who stand at their doors or gates of receipt, 
1 Tim. 1.15.  with both arms to welcome and lodge travellers. Such a traveller the Promise is: going up and down seeking where it may be entertained. Just it is with God to hold us to hard meat (brethren) and to straiten us in this point, and I pray God it be not the lot of this place to be bereft of this traveller, for these forty years hath he gone up and down among us, seeking who are good hosts, and finding few: And because the Lord hath pinned his promises upon our sleeves a great while, we wax  of them, and think we may have too much of them. But woe unto us if those paths which have been trodden bare by the feet of the Messengers of God, become overgrown, and lie unoccupied, as she speaks Judg. 5. for want of travel: I tell you, good guests finding bad hosts are grieved, and soon seek them places of better resort and welcome. So many as have received him among us, have lost nothing, save our distempers and corruptions, which we were clogged with, for this guest brings glad tidings, and expels all sorrows and old inmates which distempered the soul. Let us therefore beware of this unhospitalnesse, and grow glad entertainers of this guest, the best which ever came within our doors. Grow we as familiar and entire with the promises, as the world is strange and aloof from them. Else our usual distempers will be sure to haunt us, whole mornings, days, and nights, while they have tired us; But if the Promises be present, and our door stand ever open for them to enter, and loath to leave them, our old crotchets will have small joy to salute us, their room will be better than their company. The soul is carried along with delusions of self, and molested either by false fears, or false hopes, as we read of Sisera's mother and her Ladies, Judg. 5. 
judge 5.  She was always staggering between two rocks of fear and hope, loath was she to think the worst, and yet afraid of the worst: she was willing to think that her husband would come and bring home his garments of divers colours, captives, and spoil. But then she thought his chariot wheels stayed too long: thus was she willing to bear herself in hand with the best, both she and her false Ladies, till the worst affronted her. Oh (brethren) what a woeful life is this, for such as may live a better! Who would be a stranger to this Post from Heaven, coming with swift wings and healing in them; always bringing found intelligence from thence, 
Mal. 3.  and supporting the soul with assurance that it is well between God and the soul? Who would not do as David did, I have made thy Word my Counsellor, to pass my matters? Do Clients keep themselves aloof from their Counsellors? Do Patients make strange to the Physician? or do friends alienate themselves from friends? Oh! 
Hos. 8.  we count the Promise a strange thing, which in truth by this time should have been as sweet unto us as the honey, and the honey comb: as sweet and sweeter than ever our delusions were! And we must think this will cost us good inuring and acquaintance. Our old guests have the birthright, and long have taken up the room: it will cost time to dislodge them again: Therefore (to end this) let us (if we would shun the surfeit of our old distempers) grow inward with the promise, 
Esay 28. Esay 38.  and as Job saith, let us acquaint ourselves with God; Till he come and say, This is your refreshing, to give over your own torrents and violent streams, and to embrace the waters of Siloe, which run softly: let us make the promise our Companion, let it be both of our Court and counsel, let us empty all our mind into the bosom thereof, and hid nothing from it, let us discover all our doubts and distempers unto it: for it hath (as Salom. is said to have) the wisdom and treasures of God, to supply us: Mark it, a Minister of the promises is as a scarecrow to the people, they care not how little they acquaint with him: And as scarce one of forty knows a Minister or a Prophet in the name of one: so few know or receive a promise in the name of a promise: much less do they make toward it, 
john 12.20, 21.  and use all means to screw themselves into it, as those Greeks', John 12.21. who to get into Christ's company, sought first to Philip, and he to Andrew, and then both brought them to Jesus. Such Mediation would help us to this Counsellor. So much for this third.  
To hasten, another let is unconvincednesse of heart by the promise. A fearful sin: when men will not admit the Word to prevail so fare with them, as to debate the matter seriously with themselves, till it have left a convincing evidence behind it that their estate is warrantable: But suffer themselves to dance in a net, and to lie in an ambiguous and doubtful suspense, and uncertainty, when by taking pains and laying themselves in the balance of the Sanctuary, they might find themselves either not to have to do with the promise, and so amend their defects: or else to be those to whom the promise pertains, and so rest satisfied, and set their hearts at rest, as convinced that it is theirs. Oh! it's a disease so natural unto us, that it is hardly rooted out, viz. to please ourselves with the conceit that all is well, and our distempers shall cease: but not to try ourselves till we be convinced. Give me leave to tell you (brethren) this dallying with a promise, and not going throughstitch, will breed you sorrow in the end. Not long since, the report of a strange accident came to mine ears, of a certain Gentleman who was in love with a Virgin of good rank, to whom he had long made love, and thinking all cocksure, because she made very fair correspondence toward him, he began to please himself in his fond humour, and gave himself such content in his hopes (without any sad enquiry of her final consent to marry him, which might easily have been had, if he had followed it) that he furceased, as one that might have her at his command. The Gentlewoman perceiving that he did not carry himself throughly in the business, nor as one that resolved to come to an issue, set her heart upon another lover, of more ardent affection and resolution. This m●ssage being brought to the Gentleman, as he was playing upon his Lute, so smote him, that he dashing his Lute, and breaking it into fitters, forthwith went out of his right wits. The promise is like to this Virgin: she serves to be married really, and not always to be dallied with. She loves that the soul should make towards her with affection; but when the season is come, that the bargain should be made up, and that the soul be convinced of her good will to marry it, she cannot endure any dalliance or paltering. If then the season be neglected, and the soul grow to take things for granted, without any serious trial and conclusion, she turns another way, and inclines to marry one who will bestow more hearty love upon her. Beware (good brethren) of this dalliance: they who desire to be eased of the distempers of the single estate, and to live in a settled course, must wisely take the opportunity and season which God offers, and embrace it: lest after, their sorrows return double and triple, and when they would feign proceed, it be denied them. We see single persons withstanding good offers, lie by unregarded, till they repent them. Men love a staggering course: whereas, when they feel their necessities to pinch them, and to send them to God for ease; and not so only, but the Lord reveals the promise with a great deal of sweetness and delight to them, so that their hearts grow very fare in love with it, prise it, and think no pains or cost too great for it: then ought they to discern the season of the Son of man, and to apply themselves seriously and sadly to take the opportunity. Then should they come to a point with the Lord, and with all humbleness and wisdom, say thus, O Lord thou hast said, that a loaden wretch shall find ease in thee, a fatherless creature left and forsaken of all props, shall find m●rcy with thee: If I deny that thou hast made me such an one, I should lie, for I lie under a burden intolerable, and the hearsay of thine ease hath drawn me after it, with an unfeigned, restless, and hungry heart: therefore what more can be said, but it is of thee, that I am the party? What have I to say to the contrary? Thy truth is without hook or crook: none more needing; none such a sinner as I; none so faithful as thou, none such a God as thou, to pardon and subdue sin: Thou hast therefore done this (O Lord) as I conceive, because thy meaning is to save me, and bind mine heart for ever to thee: I can neither say more nor less, but it is from the Lord, and if he will do it, what is freer than his gift, or stronger than his will? I am content that my will be borne down by it, and be as one bound, both hands and feet, unable to resist. Thus the soul which desires to come to an issue with God, discourses from point to point with itself, till it grow convinced: Even as Judah seeing the cloak, signet, and staff brought forth, acknowledged how the case stood, and yielded. And Haman hearing that such and such an intent the King had to honour a favourite, by and by laying things together grew to think, Whom would the King sooner honour than myself? That which he weakly, and from the mutable favour of a man (whose breath is in his nostrils) concluded erroneously; that do thou gather infallibly from the mouth of a God, whose love is unchangeable, and so let thy soul be at quiet, as Rebecca's was, when it was agreed upon, that she should marry Isaac, there was no dallying admitted, but instantly, and undelayingly she goes to him, and becomes his wife. Oh brethren! we are making the match off and on, all our life long, still ask, shall I, and shall I? Oh I could beteame it! and never come to an end: and thereby, come infinitely short of that comfort of our union and fellowship with God, which else might be enjoyed. To end therefore, let us no more consult with our own base, dallying, lazy spirits, but beg that spirit which only can convince the soul of righteousness, and never lin, till our gadding and vain hearts be balanced and persuaded to settle once for ado upon the promise, 
john 16.9.  a truly convinced that it is ours. So much for this fourth.  
The fifth is a cowardly heart, that dares not venture, nor cast itself upon God, but chooses rather to lie frozen in her own dregs, then to venture her life, and hazard her salvation upon the promise. How can such a soul choose but keep her distempers still? Whereas Gods poor servants, have an heart of courage given them to cast the hardest. Brethren, I fear many of us, were never in Naaman's case. Do but a little consider of it. The case with him, stood just as ours doth. Naaman here hath an incurable disease: which none can heal, in all the world, save one man: He comes to him, craves a cure: receives answer, Go wash: The message pleases him not: he frets and stamps, that it is no easier, no more liking to his humour: hereupon (more looking at his humour then this disease) he is ready to fling away in a rage. His servants come about him, and tell him, Master, if thy disease might be otherwise cured, it skilled not greatly to turn homeward: but the matter is considerable, here we are, on the one side pinched with a leprosy incurable, on the other, offered a remedy that likes us not: in this case either we must reject it, and so we are sure to keep our disease, or we must accept the remedy; What shall we here do? Thou sayest the remedy is unlike, uncertain be it so, but the leaving it is assured and desperate misery. Whether of the two shall we take? Shall we prefer certain sorrow to uncertain good? What folly were that? Perhaps we may go to Jordan, and come back as we came: grant it: it is but a peradventure: for perhaps we may speed: If we speed by going, we are made: if we speed not, we are not undone, we shall come bacl no worse than we went. Therefore there is three to one, for our going: let us deny our tech, our conceit, and distemper, let us but venture it, and cast the worst: but home (in any case) let us not go, without trying the remedy. Hereupon he adventures, and finds it as the Prophet foretells. Just so is it with a poor soul. Fear on the one side, lest God his word should deceive it, doth dismay it from attempting the promise: on the other side, hope to speed doth encourage us: What shall we do? Surely, let the possibility of speeding, the desperate impossibility of speeding any other way, and, that our venturing cannot make us in worse case than we were, (it may make us in much better) prevail with us: If we must be miserable, let us fall into the hands of God; if we must perish, better that his hand cast us away, than our own distrust: if he can be unfaithful, well may we be miserable (for our own guilt, and not his unfaithfulness hath made us so:) Therefore, how ever it be, let us venture ourselves rather upon a possible hope, then lie still in assured misery. This is the very state of it: and by this we may see what the woeful condition of an unbeliever is: He doth as Naaman would have done, (if God had given him his will) he chooseth to lie under his load, as the Ass in her slow, without striving to get out: nay, preferreth a sullen humour of discontent, before the adventuring upon God's way: that is to say, assured misery, before possible remedy. In other cases, 
2 Kings 7.  no man will be so foolish. Take an instance. In the great famine of Samaria, there sat two Lepers at the gate, of all others most sure to starve: It comes into their minds, that their case was desperate: and that any terms were to be chosen before dying in cool blood: Let us (say they) go offer ourselves to the Camp of our enemies: if they save our lives, we shall live; if not, we are but dead men: we were better be slain outright then die here. Hereupon they ventured, and lighted well. Consider we well of this: Shall flesh and blood in a case of life and death, venture upon a possibility, rather than lie still in assured misery; venture without any promise: nay venture upon an enemy? And shall we be so base, and cowardly in the case of our immortal souls, as to choose rather to perish where we lie, then to venture ourselves upon a merciful promise, upon no enemy, but a Father, who assures us that we shall not only not be worse than we were, but happy and forgiven? Who should be so foolhardy, but one that was never put to throughly, in the sense of his unavoidable misery? If the party pursued by the avenger of blood, should (having advantage of ground of the pursuer) wilfully have lain down in the midway, saying, I shall never get thither, I were as good lie still for naught, as go for naught, would not any man have thought him a senseless block, not affected with his danger? Therefore (to end this) seeing there is that in the promise, which can remedy us, let us make toward it: and if our base spirits misgive us in the entrance, as not knowing the success, yet let our inward disease thrust us forward, and tell us, This is no time of quarrelling with God, and keeping of our misery still, but rather of seeking out: worse we cannot be, better we may be: let us therefore prefer hope before ruin, and say, If I must needs perish, I will perish by venturing, not by cowardice. So much for the fifth.  
And to conclude, by these means, let us resign up ourselves to the authority and power of the promise, which hath as infinite a supply of help from a fountain of grace to answer our doubts and cavils as we have of objections to discourage ourselves: And, the rather because it is eternal, to survive all our tedious and endless cavils: Let us clasp and cleave to this promise, as having grounds enough (from the manifold excellencies therein contained) to match our fears: let us consent to the offer of it, and obey the command of it: let us set to our seal, that it is true, not only in itself, but also to us, for our remedy: let us be carried into the stream of it, as being able to turn our stream a quite contrary way: let us lot upon it, set up our rest in it, buy and sell upon it, as the thing we make full reckoning and account to be happy by: yea, let us plead it, when our necessities, carnal hearts, doubts and fears do put us to it, as those who will not easily forgo their right in it: and so hold it, as that which the Lord our God hath bestowed upon us, 
judg.  and therefore (as Iphta once said) we will possess it, and not be beaten off from it, whatsoever any enemy can say to weaken it. Thus much for this Use of Admonotion may serve.  
The next is Use of Exhortation 
Exhortation.  to all such as either do desire Use 6 to feel: 
In 2 Branches.  or such as have felt this benefit by the promise already to free them from their distempers. The former to refuse no pains to get faith: the latter both to bless God for that liberty, yea to trust him for the true peace of Conscience issuing from faith: and also to rely upon the promise for a riddance from all future distempers which may arise from revolts, temptations, or crosses, throughout their course.  
Let me speak a word of both. For the first, let every poor soul be encouraged to break through all difficulties, hindering the soul from believing, because the fruit recompenseth the cost. I remember, how one of the poor Martyrs encouraged his fellow (the one being a blind man, and the other a lame) being at the stake, Be of good cheer (saith the one to the other) we have a sharp breakfast, but we shall have a sweet supper: my Lord of London (Boner) shall heal me of my blindness, and thee of thy lameness, in a short space: Can a poor blind creature encourage himself against the fire, for the hope of freedom from his blindness, and count a bloody wretch a good Physician in that respect? What shouldest thou do then, for the hope of riddance from those distempers, which have hindered thine inward peace, and have held thee down all thy days till now? Oh! how good a Physician should he be, and how blessed a medicine should that be, that should rid thee from them?  
Secondly, how should thy loins bless the Lord for this mercy? How precious was Elisha to Naaman for his cure? how beautiful should the feet of them be that bring glad tidings of peace? But especially what experience should this work, in time to come, in all such, as the Son hath thus freed? What Giant shouldest thou fear, having overcome the Lion and the Bear? What after births and pains should affright thee, having escaped the chief pains of travel and birth itself? It is sweet to think how strong the Saints of God have been, by this experience, and with what triumph they speak of this deliverance. As Paul in 2 Cor. 1. Who hath delivered from so great a death, who doth deliver, and I am persuaded will deliver! And yet who had such after reckon as he had? So often in spiritual desertions, in soule-buffeting, in perils by land, sea, enemies: he was much in labour, in travel, often stoned, imprisoned, persecuted: yet (saith he) out of all these the Lord delivered me; yea, and still will, to his glory, till my work be finished: Thus the Church speaks Psal. 123. That if God had not been of her side, the waves had swallowed her up: and yet God had broken the snare, and her soul was escaped. And what then? Our help (saith she) stands in the name of the Lord. The poor lame and blind man in the Gospel, being bid to come to Christ, was heartened on by the standers by: Be of good cheer (say they) the Master calleth thee: So say I, Be of good cheer, If when thou wert yet weak, and unable to help thyself, yet the Lord bore thee through, eased thee of all thy distempers, when thou saidst, It shall never go well: Oh! what special lets by infidelity, fear, and tentation, what special rise up and bubblings up of corruption can he not suppress in thee? Now he hath given thee strength and experience by his promise, why shouldest thou distrust him? One saith, What can seem great to him, to whom the greatness of the whole world is known? So, what can seem tedious to him to overcome, who hath got the victory over his horrors of conscience, and pangs of a froward sullen heart through unbelief? Let us nourish this experience lively and effectually in ourselves against straits, either by inward deserting, or outward enemies? Our Lord Jesus felt both upon the cross, that we might trust him for freedom from both: That Cross to which he nailed all Devils and men, enemies to his grace, shall also overcome all their second assaults and affronts: and the gates of hell shall not prevail against us, if we cast not away our confidence. Yea, this our freedom shall be our earnest-peny of that peace which the Lord shall settle upon our consciences for time to come: a pledge of that eternal rest, which one day (when he shall clear the coast from all tempests and blasts of this world) with full serenity and calmness the Lord shall translate us unto hereafter. If this Angel stand by us, although we were in as deep distress as Paul, when no Sun, Moon, or Stars appeared for fourteen days: we shall leap up (as he did among a rout of Ruffians and Soldiers) saying, I trust God, that not one hair of our head shall fall to the ground. Oh! how wellpleasing to God is it, that we give not over our hold, and cast not away our Shield and Sword, when we have greatest need of it? And so much may serve for this Use.  
Lastly, this may serve for instruction, to teach us the just proceeding of God against all Hypocrites, who reject his Word, in this respect, loving their distempers so well, that they care not Use 7 for getting faith to be rid of them. The soul that longs for faith, 
Instruct.  longs for peace, and riddance of such slavish companions: but, they who withdraw from God, and will not believe, it is just with God, to leave them and their distempers together till they cannot be separated. Ezekiel speaking of the people of his time, compares them to a seething pot, whose meat, liquor, and scum sod all together, till they, with the pot itself were burnt all together. So it is just with God, that they, who would not have the precious separated from the vile, should have their own faith still; and be left to their staggerings, unquietnesses, false case, deceits and delusions, and never be purged from their defilements. Peter excellently speaks to this purpose, Epist. 1. Cap. 2.6.7. of such as will not accept the Lord Jesus to be their cornerstone of safety: Surely they find him a stone of stumbling and offence. So I say to these, Since you cared not to trust in Christ, to rid you of your corruptions, dead hearts, vanities, lusts, earthliness, your unbelief, false hopes, fears, your own affections and ways: it is just with God to leave you still to astonishment and anguish of heart: to sink and perish, to fall and be destroyed, Esa. 28. by this Rock of offence. Christ is either a Rock to save, or to crush in pieces. And I have noted that many Pharisees and Hypocrites, refusing Christ, have turned cavillers against the way of God, complainers, murmurers against it, as base, tedious, and difficult, if not scorners and enemies. So much for this Doctrine and Lecture.   

THE THREE AND TWENTIETH AND LAST LECTURE, Upon the fifteenth VERSE, and so forward.  VERSE XV. to the XIX. 
And he returned to the man of God, he and all his company, and came, and stood before him: and said, Behold, now I know that there is no God in all the earth, save in Israel: Now therefore I pray thee take a blessing of thy servant.  
But he said, As the Lord liveth, before whom I stand, I will receive none: And he u●ged him to take it: but he refused.  
And Naaman said, Shall there not then be given two Mules load of earth to thy servant, etc.  
In this thing, the Lord pardon thy servant, etc.  
To whom Elisha said, Go in peace.  

Entrance upon this 4 general.  ALthough Brethren, at my first entry upon this text, I propounded no more Verses of this Chapter to treat upon, save what I finished the last Lecture: yet, this one day of our Lecture (being the last that you and I are like to teach and hear each other) and the last of our year, requiring that I should say somewhat unto you: Also my studies having reached fully to another Sermon: and besides this fourth part of the Chapter, craving some connexion with the three other handled already: I have set apart this day to this end, 
One point may give light to all the particulars following, being 7.  if God permit: To wit, to handle some one such point out of the whole Harmony of these five Verses following, as may give you some general light into the whole context: for time will not permit us to go through all. These five verses then, as I told you in their Title, contain the remoter consequences of Naaman's obedience. To give you a brief view and taste of them, these they are.  
First, there is the true spirit of the cure to be evidently discerned in this new Convert: feeling the truth of the Word in himself, and virtue let out from heaven into Jordan to heal him, he takes it not as a common thing, and like a block without sense: but is presently, and instantly, and erresistibly ravished as with a new spirit, begotten by the work of God upon his soul, as well as his body. The Lord darting grace of mercy and compassion into his heart as well as health into his flesh: (to intimate unto him, by whose, providence from first to last he was guided to so strange an effect:) Lo, he comes to the Prophet with a spirit of impotency, admiration, and zeal, to acknowledge the Lord, with all fervour of spirit, and to knit his heart for ever in love unto him, for this cure of body and soul.  
Secondly, feeling himself unable to reach the Lord himself, he goes to his Prophet, the next instrument of his good, forgets his former discontent, and entirely embraces him as the Prophet of God, sent unto him for this purpose: and to him he directs his thankfulness, which fell short of God himself.  
Thirdly, he enters solemn league with the Lord, to be a close client of his for ever: ejuring all former false and idolatrous service, and vowing himself wholly to the Lord and his worship for time to come.  
Fourthly, he takes hold and possession of the Church of God, acknowledging it to be the only true Church, and therefore serving himself into it; that although his face was Aram ward yet his heart was to Jerusalem ward, and to the true and only place where the Lord had visible residence and presence at this time. And this although he testified by a weak, and poor expression, of taking with him the earth of the holy Land: Yet the inward soundness of heart, exceeded his weak signification.  
Fifthly, he discovers his unfeigned conversion, by a most tender sense of that sin, whereby he had formerly most offended God: viz. his presence at the worship of Rimmon: this darts into his converted soul, even as a dash of the toothache, or the sting of an hornet.  
Sixthly, he is exceedingly pierced with fear and care, how he might nourish that sparkle which God had begun in him: and how he might shun and prevent that rock of offence, at which he had mortally stumbled before.  
Seventhly he is very glad to ask direction, while it was now to be had, how he might order his whole course for time to come, which being dark and doubtful for the present, he therefore craves the Prophet's advice and prayers: unto which the Prophet gives him a merciful answer. These are the parcels of this fourth general. I can but go over the first.  
The point than is this, Where God works a true cure upon any soul, 
Doctr. Every true cure hath the spirit of the cure attending it.  there he also works the spirit of the cure. By a cure I mean conversion of a soul from Idols, (not Rimmon, but) lusts and vanities, to the living God. By the spirit of a cure, I mean that instinct and disposition, that due temper and quality which such a cure deserveth at the hands of the cured. And I say not, the spirit of him who is cured, but the sp●rit of the cure, that is, such a spirit as the mercy of him, that heals the soul, instils into it, viz, to be for God, who hath been for it. Only this: As God's cure hath been gracious, so is the spirit of the cure zealous: and as his work hath been entire, whole and unfeigned to the good of the soul, that it might no more return to folly, so is the spirit of the cure sincere, entire, & constant. God hates patchery, and half cures: and the spirit of the cure hates half thanks, half love, half affections. In a word, the spirit of a sound cure of a soul, is a tender spirit: the very first fruits of the heart enlightened with faith, forgiven, renewed, and warmed in the womb of mercy: the most natural, peculiar, acceptable, and well pleasing fruit of the soul to God. 
What the spirit of a cure is.  It stands in a tender love (truly called the first love) a tender joy in God, tender compassions towards him, tender jealousy of that which might provoke ●im, tender care to please him, tenderness of spirit both to him in affections of desire and delight, and also for him, in zeal and revenge, defence, and taking up arms for him. And it rests not in him: but descends to a tender love to his Truth, Worship, Services, Sacraments, Sabbaths, Servants, and all which hath any relation to God, even for his sake. This in short is that I mean by this spirit of a cure. I pitch upon this point the more willingly, because it hath an easy comprehension of all those seven consequences of the cure above named. And although each of them be distinct, yet because this is my last Lecture, I am glad that one doctrine hath so good a lot as to give you (though but in general, and fare off) a view of the whole. For in this spirit of the cure, all those fruits of Naaman's return from Jordan, may be couched together, as a garment into one knot.  

Explication of the Doctrine.  Mark then, for explication sake, thus much. It is with the soul in point of spiritual cure, as with the body, in case of a bodily. Who being healed by some odd rare Physician of a mortal disease, and such an one as all the Physicians in the country could not turn their hands unto, yea such as all others gave over, as desperate, and past their skill: by some odd Physician, (I say) one of a thousand, who himself could not have healed it neither, except he had by divine hand been peculiarly made and trained up for the very nonce to be skilful in such a disease: and such a one as will by no means take money or fees, but scorns it, only stands upon doing good, preventing sad wreck of the diseased, that he might get himself a name of a merciful and skilful Physician: Tell me now, what man or woman is there living, who, having such a cure of such a Physician, would or could, or hath the heart to turn away from him, like a block insensible and ●naffected w●th such a favour? There is no such man breathing, I think: But this is common: if any get such a rare cure, all is too little to make recompense, though he should sell himself to his shirt: he hath no power to do other, he thinks the same evil would take him then. If he see that no reward will fasten upon the Physician, but he will needs bestow it freely, the more his purse is discharged, the closer his heart is knit, his affections are up in arms, his tongue is loosed: Oh! what love is this? what moved his heart thus to me? what a man of men is he? what admiration have I him in? O how I love him? what is there which I would not do for him? run, ride, spend for him? suffer for him, expose myself to any hazard, maintain his quarrel by any weapon? O how he commends him, in all companies, and blazeth his name fare and wide, till he have raised up as great fame abroad, as reputation at home. Ask him why he doth so, he will answer, That I am, I am under God, by him: I was a dead man, worse I could not be, he hath restored me to health, and I am better (I think) then ever I was: and therefore I must always count him my preserver.  
I remember in the Roman story I have read of a certain spectacle upon the Circk or Theatre of Rome, where (among other sports) condemned persons were to fight for their lives with wild beasts; it fell out so, that a man before time passing through the wilderness met with a lion. And looking for no other than death, fell down for fear. 
An illustration of the point.  But the poor Lion approached to him with much moan, and held out his foot to the man, which foot of his, by reason of a thorn, or some such like thing sticking deep therein, had so rankled and swelled, that it was like to hazard the lion's life: The man with all his Art and skill fell to his Surgery, and so wrought that he pulled out the thorn out of the Lion's foot, by the roots. The poor beast feeling her ail and danger gone, fawns upon the poor man, and makes all the love, that a dumb creature could possibly, to him: leads him out of the forest, and there leaves him, and sets him at liberty. It was the lot of this lion after, to be taken, and to be sent to Rome for a present, and it was the worse lot of the man to commit a great Robbery: and being condemned to the Theatre, to fight, what lion must be brought forth to fight with this man but this lion? The man all amort, and despairing of life, this preserved lion knows his Surgeon, & comes to him, fawns upon him again, and by no means could be pulled from the man's side and embraces, but to bring the man to mind of the cause, he puts forth his foot healed of the thorn. The people defeated of their expectation, turned their sporting humour into admiration, ask the caitiff, the reason of so marvellous an accident. The man publicly opens the history, as it were wrought: whereupon cruelty being turned into astonishment & pity, they decreed a statue to be set up in the Market place (for eternal memory of the fact) of a Lion embracing a man; over the Lion's head, with this title, Behold a Lion, the saviour of a man: over the man's head. Behold a man the Physician of a Lyon. I have been too long, but the works of God are not to be neglected; I would but show you the spirit of a cure, even in a dumb creature: what then is it in a reasonable? But what comparison is there between either and the spirit of cure in the spiritual soul and conscience converted? Oh! no tongue can utter it, only we may admire it.  

Proofs of the Doctrine. 1 In examples  Examples in our Saviour's story we have many of the spirit of bodily cures. How many did our Saviour cure, of whom it is said, he was feign to charm them from telling it abroad? yet they could not, but so much the more blazed it, to make him famous. Others were no sooner healed, but arose and ministered unto him: others could not so part with him, but followed him. But one of all others will best serve our turn, and that is the blind man, Joh. 9 
joh. 9  who though he had but poor seed sown in him of any faith, as appears after: yet from this spirit of the cure of his blindness did strange things: magnifyed Christ, called him a Prophet, wondered that those who had their eyes should not know him! when the enemies of Christ, like hornets, came about his ears to deface the miracle and the doer of it, yet strong was the spirit of this cure in the man, that he could not endure their malice: though he knew their spite and rage, and the danger of it, as well as his parents, yet he would not spare them an inch: What saith he? 
12, 13, 14, 15, 16. verses.  Will ye be his Disciples? That were fit for you, then to smother such a miracle. From the beginning of the world to this day was it never heard of, that any opened the eyes of the blind. Oh! how it affected him! Surely it might have become one of his strongest Apostles thus to have defended him. But the spirit of a cure, and the love of such is stronger than death; at least then Excommunication. And when the Lord Jesus met him, he added the spirit of a better cure, and of conversion. These hints I have given you for familiar explication of the nature of that I speak of. But to leave these, let me come to the Doctrine itself, to ground it out of the Word, to give you a few Reasons, and so come we to Use.  

2. Grounds of the Scripture. jer. 2.2, 3, 4.  For the first of these, read Jerem. 2.2. I remember thee, and the kindness of thy youth, and of thine espousals, when thou goest after me in the wilderness, etc. He speaks of that first marriage love which passed between himself and his people: who took it kindly that God had brought them out of Egypt, bondage, and the red Sea, and made a song of his mercies, and were found of him (so many at least as knew him aright:) Noting that this first love is as precious to God, as early fruits of the spring, apples, pears, plums, pease, or the like are to the taste of man, as being the most pure and dainty of all. 
Zach. 12.10.  And that which Zachary in Ch. 12.10. calls the spirit of grace, compassions, and mourning, is suitable hereto: by which the grace of God uttered itself in those who were converted: as we see it fulfilled in the Church, Act. 2. who being convinced of their killing the Lord of Life, were pricked in heart, and filled with mourning and tenderness, it is called there a pouring out, because of that impotency, and unsatisfiedness which was in it, that it could not tell how to express itself enough to God or man: and the holy Ghost uses words of the plural number, noting how frequent their prayers were at first conversion, and how bitter those complaints and mournings were for their sins. So we know John, Revel. 2. 
Revel. 2.3.  touches the same po●nt when he checks the Church of Ephesus for the loss of her first love: we know how tender and ardent that love is, which couples do bear each to other when they are first espoused together: it may be a pattern all the life after. Sometimes it's styled by the name of joy, as it is said, Matth. 13.44. 
Matt. 13.44.  That when the Merchant had found that Pearl, for joy thereof, counting himself happy therein, he went and sold all that he had, and bought that Pearl. And those in Acts 8. 
Act. 8.8.39.  rejoiced greatly having been converted by Philip: as those who have found an hoo●d of treasure, who would not part with it again for a world: so the Eunuch went away rejoicing. Sometime by the esteem of the messenger, Ro. 10. 
Rom. 10.15.  How beautiful are the feet of them that bring glad tidings of peace? As Eliezer, 
Gen. 24.30.  who brought Isaac's tokens and bracelets, and news of an husband, was very welcome for his message sake. Sometime it is described by the close fellowship and cleaving of the Saints of God together, as Act. 2. 
Act. 2.44, 45.  where those that believed, could not part with each other, but sold their possessions, and gave the price for the maintenance of their poor brethren. Sometime it is noted by the dearness of the heart to the Ministers of God: as Galat. 4.15. 
Galat. 4.15.  For I bear you witness than you would have pulled out your very eyes and given to me. And much more by that prodigal spirit of suffering for God: 
Heb. 10.37.  as Heb. 10. Call to remembrance the days of old, wherein you suffered willingly the spoil of your goods, were made a gazing-stocke both by reproaches and afflictions: and chap. 11. were persecuted and tormented, refusing to be delivered. Many phrases are used in the Prophets to describe the strangeness of this change, as chap. 55. end. The Thistle shall become a Myrtle tree, 
Esay 55. ult.  and the Bramble shall become a Figtree, that is, things before useless should now put on a new hue, and become profitable for all uses: yea to describe the acceptableness thereof to God, it is said, That the wilderness shall be as a flood, 
Esay 35.2, 3.  and the desert as the garden of God, 
Esay 41.10.  and as the face of the earth after the winter is gone, and the spring is come. In the Canticles there is much to this purpose, The winter is past, the spring is come, 
Cant. 2.11, 12.  the voice of the bird is heard, the trees bud, and the blossoms put forth: what do all these phrases of well pleasingness intimate, saving that savour which the soul brought home to God affords to him, and the favour which she finds in his eyes? But what shall I need multiply overmany proofs? It is harder to conceal them, then to name them. Others will offer themselves in the process of the Doctrine.  
Reas. 1 Now for Reasons: they are plentiful, the first may be this: God will have it so for the manifesting of his work in the souls of Converts: 
For the manifesting of his work in the soul.  their course formerly having been so contrary, base, and odious to God and man, noisome to themselves, barren, and unprofitable, themselves so insensible, so dead hearted, blockish, and savourlesse of good: what can be a more sensible mark of mercy to them, then that the Lord hath wrought such a change, such affections, desire, hunger, love, tenderness, closeness to communion, forgetting their dunghill, their pleasures, lusts, vanities, companies? What could be a sweeter mark to a rude savage Jailor of conversion, 
Act. 16.29.  then to spring in to the Apostles, wash their wounds, make them great cheer, and send them away from their chains? What could more comfort the heart of poor Lydia, 
Ibid.  then for a coy Dame, now to hang upon the Apostles, and to say, If you have found me faithful, abide in my house? So that the Lord, in part doth it for the better contenting the hearts of such, who if some such apparent change were not wrought, would be ready to vanish in their fears, and acknowledge no work at all to be wrought.  
Reas. 2 The second Reason: Because as in the early loves of the married, 
For their heartening against their difficulties. See Luk. 5.34, 35, 37.  while they are together in the Bride-chamber, all is festival, after-sorrowes must not be mentioned, for those will come alone, and too soon: now it is honey-moone, now all must sound of joy and gladness, and to talk of debts, children, charge of house-keeping, and crosses, it is out of season: so is it here. The Lord foreseeing the many brunts, damps, eclipses, and sorrows, which his people must meet with, gives them this wine of his flagons, and these Apples and dainties to make merry with, that they might forget care, and endear their hearts at first so deeply in himself, that when troubles must come, the remembrance of the love of their youth, may encourage them to bear the more willingly: and when they are grown stronger to bear, than he conceals their first delights, and allots them harder conditions, suffers their feasting to be turned to fasting, their mirth into mournings, their songs into sorrow, suffers them to be crockt among the pots, hurried in the world, dampt with hard conditions, and files of their first edge, that their inward metal, and substance may grow better. Thus he fits them for both conditions.  
Reas. 3 Thirdly, he causes these expressions to come from them, that they may not lie hid, 
To make them objects of observation in the world.  like Saul in the stuff, but be objects of mark and observation in the eyes of others. Sometimes God pulls out Wisdom out of her corners, and clothes her with all orient and beautiful colours, that she might raise up admirable love of herself in such as behold her. And when it is thus, each man covets to have a share in her. These admirable operations, which God works in his converted ones, are so convincing and precious, that even they who do not desire them for themselves, will yet covet them for their beauty and comeliness which they see in others. Whose heart was not pierced in the Gaolers house to see such strange affections bred in him, all of a sudden? when the Lord comes into a family, and discovers his work in some one or two, in tender sorrow, in savoury desires after the promise, unwearied questions, Prayers, confessions, and the like, who doth not wish himself in their case? except it be some errand block who discovers his brutishness, all are ravished to see such early beginnings. The Lord knows the fittest way to work upon men. Sooner will a young novice by his active spirit of the cure, stir up others, than some solid and grave Disciples, because the spirit of the one is more stirring, active, and drawing than the other.  
Fourthly, there is in the cure of the soul, converted to God, Reas. 4 such an irresistible power, and impotency, 
From that irresistible power of Grace in the soul.  especially in the first turning home of it, that there is no choking, quenching, or damping of it. It resembles her original. Seed, leaven, mustardseed, are things of an active and increasing nature. Leaven in a little while, will sour all the lump. Hence are those expressions of the Saints, Thy Word was in me as coals of fire in my bosom? Can a man carry them there, and not be burnt? I would have kept in thy words, (saith David) but such was the nature of them that they would not be concealed: I had no rest nor peace, till I had uttered them to Congregations. Peter could not hold Christ in his bosom, till he had uttered himself to Nathaniel. That woman of Samaria had fire in her bosom when she went to tell her kindred & citizens the news of Christ's discourse. The love of God works in the breasts of his Saints, as it first wrought in his own: he having conceived it once, could not cease, till it had discovered itself to poor sunken Adam: and he would rather choose to make his only Son a Mass shame, than he would not express it. Even such is the same love, having once wrought in them: it is as the new wine in the cask, which must have vent or else it will break. It is like joseph's affection to Benjamin, all must be had out from him, 
Gen. 45.14.  and he must utter himself to him, and fall upon his neck with a kiss and tears. The newer any thing is, the more forcible. So is it with love. The Apostle hath a sweet word to express it, The love of Christ constrains us, 2 Cor. 5. The word signifies, 
2 Cor. 5.14.  gathers us up together: as a beast hemmed in a Pinfold, hath an appetite after liberty: so the spirit of love finds itself straitened till it break out. And 1 Cor. 13. love is bountiful, and working, 
1 Cor. 5.  full of affection, hopeth all things, endureth all things, and the like.  
The fifth, God is the God of order, and loves suitableness of Reas. 5 Age and Temper; youth naturally is hot, and full of expressions: 
God is the God of order.  it is comely for young ones to be so: their lusts were so before grace, & therefore grace must be so also. I restrain not this heat to mere youth, for if God do convert elder ones, (as Naaman) there is a spiritual youth or first age, even in them also: grace at the first is most operative, be the years what they may be: but especially when grace falls upon tender years, (as for the most part that is the season, ere the soul be sapped in lewd customs) than it quickens those hot spirits which it meets with to singular expressions.  
Reas. 6 Lastly, by this spirit, the Lord provides matter, and argument of convincement, 
For the due convincement of such as after may wax lukewarm and lose.  and inward check for time to come, if at any time his people shall revolt from this grace of first conversion. The Lord knows our mould and fashion just, Psal. 103. We seem at our first setting forth to the journey, so trim and so prepared, that no troubles nor difficulties shall daunt our resolution: But by that time we have traveled a while, what with the ill way, what with ill weather, bad success, and what with our own weary and crazy spirits within, we wax unto ward and stagger whether we should go forward or no. The Lord knows how many ways this first spirit of the cure, flags and wanzes in us: sometimes the abundance of iniquity causes the love of many to wax cold: this degenerate formal world is ready to quench our spirit: the precedents of many zealous and painful professors, who are turned drunkards, unclean, worldlings, Epicures, and sinful wretches, 
2 Pet. 3. ult.  do shake us. The error of the wicked pulls us from our steadfastness: fear of some men, flattery of others, but especially a cursed heart, on the one side giddy, presuming, venturous; on the otherside slavish, fearful and distrustful, distempers us: so that although we keep from gross evils, yet we are far from that frame of zeal, closeness, and watching, which we have found only peace from. Now when it falls out thus, and that crosses, debts, ill marriage care of children and other disguisements, come upon the neck of the other: then is the Lord feign to step in, and take us to task; to upbraid us, and cast us in teeth with our first spirit of cure, our early first love, sweet affections, covenants, humble fear, watchful care, diligent pains, zealous spirit. 
Luk. 23.31.  What? was this done in the green tree, and shall it not be done in the dry? What? shall first beginnings shame thee? Didst thou begin in the spirit, (if yet thou didst so?) and wilt thou now end in the flesh? Oh! is there not enough in that never dying spirit of an immortal hope of salvation, to carry thee on in thy poor course, with equalness of affection? Say the edge be a little blunted, what, is metal gone too, is the steel worn out of the back? That first spirit of sound joy in God, should by this day have bred in thy belly a wellspring of water, flowing to eternal life. Oh! for shame strengthen the weary hands, 
Heb. 12.13.  and feeble knees, and correct the crooked, that it turn not out of the way. Thus the Lord charms a declining spirit, by an experiment of her own, and brings her bacl with sorrow and shame, to her former temper. So much for Reasons.  
Use 1 Now for Use: first, is the spirit of a true Convert thus zealous for God? This then teacheth us a difference of cures, and that all are not alike: for there are many (to be sure) fare from this temper and frame of spirit. 
Instruction with an item.  Not every cure hath such a stroke in the soul of a man, thus to change, qualify and act his spirit, to and for the Lord. And all to teach us to try our spirits, and to be afraid to rest in any base & counterfeit cures, which afford none of this life and operation. Who doth not now a days, boast himself to have gotten this through cure? 
Counterfeit cures very common in the world, true cures rare.  If once baptised, and profess the Gospel, it is treason in these days to put a difference between men. Alas, ye poor wretches! the spirit within you shall put the difference, though others hold their peace. The base, degenerate, carnal spirit of men, now a days boasting of a cure and conversion, but still the same for their temper and frame of spirit, or else in a base outside of zealous performances, and shows of good, without any cordial, genial spirit of self-denial, tenderness, and love to holiness betrays sufficiently whence their cures came. Tell me I pray, was there such a spirit of a cure in him, whom Christ cured at the Pool after 38. years' disease, Joh. 5. as was in that blind man, 
joh. 5.7. joh. 9.7, 8, 9  Joh. 9 When the former of these was in healed, what news were there? he went to the Pharisees, and there jangled, but Christ heard no more of him: so that after meeting him in the Temple, he told him, Thou art now healed, but sin no more lest a worse thing come unto thee: A sad item, so soon after! Alas, what wonder! it was a cure of the left hand: a bodily cure of lame feet, not of a lame spirit, and thereafter came of it: no spirit of tenderness, thanks, acknowledgement, or engagement followed. And what came of those cures in the wilderness which befell the Israelites? when the Lord had healed them of their bondage, taken away the fear of Pharaoh his host, 
Exod. 12. compared with 15. etc. and with Num. 11. & 15.  and the danger of the red Sea: when he had removed the sad disease of famine and thirst: sent them quails in plenty, dropped Manna from heaven into their bellies: and filled them with the Rock which gushed out and followed them with water. when as there was a plague gone out among them, Aaron with his censer went and stood between the living and the dead, and stayed it: when scorpions were let fly among them, to sting them to death, the Lord set up a brazen one upon a Pole, to look upon, that beholding it, they might escape: What came of all these cures? Nothing, their carcases fell in the wilderness after all these: themselves grew as base murmurers, rebels, and breakers of Covenant, as ever: But as for any true spirit of a sound cure, I mean, any remembering of him that had healed them, alas! it was fare from them. and why I pray you? Surely, because the cure was but by halves, not a full and sound one: it came from one Physician, but not from the like purpose of heart: it reached their bodies, but touched not their souls.  
How many are there among us, whom the Lord hath wrought cures upon? Some of us he hath cured of our poverties, and filled our purses with money, paid our debts, and set us on foot: others have been cured of our ill Names: healed in point of our bad yoak-fellowes: others of us have been healed of our diseases of body, agues, consumptions, dropsies: and God hath betrusted us with second lives, like Hezekiah, when as we would have given the hope of them for a straw: but to what end have all these bones befallen us? surely to make us more rank, proud, jolly in ourselves: we have had a spirit of our cures too: but it is such as the disease had been much better than the remedy, and had been like to have held us in more humbleness and fear, than our cures: 
Eccles. 13.5.  I may say with Solomon, I have seen a misery under the Sun; a cure bestowed upon a poor sick man to the ruin of him. 
2 Chron. 28.22.  Is not this a fearful cure? Ahaz because he was worse for crosses, is thus branded, This is King Ahaz: what shall our brand be, who are worse for our cures? But this is not all: the preposterousness of it, That all the hope of these seemed to be before their cure: 
False cures have a preposterous spirit.  O then if God would not destroy them of this disease, but let them live, what manner of ones would they prove? but when they lived, what deiulls have they proved? That good King sung, 
Esay 38.19.  The living, the living shall praise thee. But these may cry, The living shall do thee more dishonour than ever. And to leave these, others have been healed by a better hand, by the Ministry of the Spirit, they have been healed of their ignorance, uncleanness, profane lives, they have gotten knowledge, & reformation of some gross evils: but what shall we say of them? Is the spirit of a cure seen upon them? Can any man say, that grace hath bred in them, tenderness of conscience, love to the people of God, a change of heart? Alas! no such matter: Nay there are some who are not so much as rid of their gross lusts, and yet make great show of zeal and forwardness. 
Note.  As lately one arrested by the hand of God, with sudden fear of death, emptied himself of all, and confessed that he was habited in a custom of adultery with three or four harlots about the same time: and yet an hearer, noter, repeater of Sermons, and a kind of Professor. Cures now are all men's cases. All will be religious, and that shall be the cover of all their rank lusts: plasters are now applied to all sores, let them be as festered within, as rankled, and corrupt as they will; not to speak of secret evils of wrath, frowardness, rage, unmercifulness, rebellion of heart, worldliness and the like: Alas! these, men have no leisure to think of: they seek religion as drunkards seek drink, to besot and disable their consciences, from stirring and stinging of them.  

Misery of such as rest in false and half cures.  What shall I say of such? Alas! there is no spirit of a cure to be seen in them: they want the sound cure, which a spirit of conversion hath in it. God hath two closerts of plasters and medicines, the one outward, the other secret: in the former he keeps universal salves for all sores: in the other Medicines for an hard heart, a proud spirit, unbelief, subtlety, hollowness, imponitency: To the former, men flock apace: and if they can get them; they care for no more. But the heart (which God only asks for) runs full of all excess: and so long as the still stream of outward Religion possesses them with security of their estate, they never lay aught to their hearts, till wrath, and hellfire flash in their faces, and fear surprises Hypocrites: 
Esay 33.13.  Then all turns to horror, and who shall endure everlasting burn? But oh ye woeful people! Might you not have been admitted into the inner closet, if you had pressed hard to it! yes verily. That paddle and ado which you have made to solder and play the Hypocrites, might have been better spent, and sped better to purchase a sound cure never to be repent of. Tell me, if a man that hath a dangerous sore upon his body, content himself with going to a base Quacksalver with a budget at his back, and get of him a little salve in a clout to skin his sore at times, or a little water in a glass to keep it sweet; will this prove a cure? Or if he go to a cunning Chirurgeon, and he tell him, I can cure you, and make you as sound a man as ever you were, but than you must be at some cost, endure some pain, be content to be lanced, or to have your sore searched to the quick, or to have the dead flesh deeply corrasived, and then to be tented, and to be patiented till it be quite healed: But then the sore man should say, Alas! here is cost: I am loath to wait so long, Can you not bind it up for me the while, and keep it warm, and the Ague from taking it: if you can, I'll be content a while, and hereafter I will come again! But, by that time, the sore is gangreen'd, or fistulated, or hath taken the bone and marrow, and the Cihrurgion tells him, it is incurable, his leg must be cut off, or it will cost him his life. Would any man praise this man? Surely such are many lazars cures, even such as will make them cripples or bedrid ones. But sound cures we hear of few. In the fear of God, take warning: All cures are not of one sort: God can be slight with the slight, and sound with the sound: Therefore come unto him, open thy wound, move him to pity, thou art but a dead man, if he help not; come, ere thy heart be quite hardened and past hope, confess his skill, submit to his cure, let him search, tent, and handle thee as he will: If a sound cure be thine aim, to get an heart truly purged of thy humours, broken, believing and repentant, know the Lord can cure thee wholly, as good cheap, as by halves; renounce thy patchery and hollowness, and come to plain terms, and he can make thy flesh come again as a child's. But know, that till then, no spirit of a cure will be seen in thee: nothing save a shifting, shuffling, doubtful, dark, and staggering course, will be come by. Only this sound cure will create a spirit of cure in thee, to be a zealous, humble, and close Christian, to be for the honour of Him who hath delivered thee from death and hell, which no Physician under Heaven (save himself) could have done for thee. Use 2  
Secondly, 
Terror.  this may be terror to all whose frame is contrary Branch 1 to this spirit of Grace and Conversion. So fare from being for God, his Glory, his Gospel and Ordinances, so fare from the spirit of thanks, 
Terror to all such as nourish open and notorious diseases in themselves.  zeal, and joy, for grace and pardon, that they still continue in the mire of their own filth, and still wallow in their defilements, of covetousness, profaneness, uncleanness, and the like woeful ways: So contrary to the spirit of such as God hath healed, that they carry about, and upon them, the nasty and leprous skin of Naaman; An heathenish, brutish and ignorant mind, void of all light of truth, an uncircumcised heart, a rebellious, obstinate, and impenitent course, fraught with all sin, possesses them. I may say, these rather have the spirit of deep and mortal disease upon them, than the spirit of a cure: they carry that in their bosoms, which is fare more mortal than Naaman's disease: To wit, the spirit of old Adam, of blindness, bad customs, the spirit of the earth, and their lusts: nay worse, the spirit of rebellion, malice, and untractableness of heart: they will not be reproved, nor convinced; but fight against the Lord and his truth, yea some of them against their own light: which is as contrary to the spirit of Grace as can be. Oh! the sins they commit, are committed with an high hand, they were never slain by the kill letter of the Law, but are alive, jolly, and secure, their sin wears a Crown, the King is not higher when he wears his Crown, than these are, when they are in their Alehouses, their games, their adulterous and ungodly practices: Their tongues are their own (for they were never redeemed with a price) their passions, humours are violent: Their thoughts, 
Psal. 12.5. 1 Cor. 6.20. Esay 13.22.  a very thoroughfare for the Devil: as Esay saith, an habitation of Dragons and Ostriches: so furious, so false in their deal, so intemperate, that none can live by them. Brethren, it is one thing to have sin, another to have a spirit of sin: A spirit of wrath, is a prevailing habitednesse of it: a spirit of revenge, is a restless spirit, never quiet, till it have wrecked itself upon an enemy: a spirit of uncleanness, is to be given over to it: a spirit of the world, is when not only the soul hath the world, but the world hath it: It is one thing for a man to fall into a river, and to have some water got into his body, 
A spirit of sin, what, and how fearful it is. Heb. 13.5.  another to lie under water, and to be drowned in it. The Apostle Heb. 13.5. tells us of a conversation in covetousness (or the love of silver, as the word is) which is then, when a man is in the power of that lust, when it hath got the soul into her snare, and chains: so that the flame and bent of it, is for gain, all the thoughts, affections, and devices of the heart, are that way, sleeping, waking, alone, or in company, in calling, or in worship of God, worky days or Sabbaths, all is fish comes to net with such a base heart, as is poured out after that Idol: And (Brethren) how many still of our people are such as these? So fare from the spirit of Grace, tenderness, 
2 Cor. 4.4.  compassions, bowels of dear affection to God, to his truth and Name; that rather the spirit of the Prince of this world rules in them, acts and carries them (as sworn slaves of hell, and foes of grace) according to his own pleasure.  
Oh brethren! these are the sad times, wherein the true spirit of Grace and of a converted soul, are rare dainties. Since the power of the Gospel hath been resisted, God hath given men over to the spirit of all sensual profaneness: The spirit of roisting, swearing, drunkenness, long locks, and all lust, yea scorning the Gospel and all wholesome Ministry, is come in stead thereof. That promise of pouring out the spirit of prophecy upon all flesh is gone: The spirit of the Stews and Alehouse, 
joel 2.  ignorance, and every man for himself, is come in: The faces of men and women are altered with their spirits, into the faces of Lions, Wolves, and foxes: The Gospel serves either for a stalking-horse of hypocrites, or a scarecrow of the lewd: Except God be a breaking off our whole frame, and knocking together of our old brass and pewter to melt us, and mould us anew, in the Furnace of affliction, I know not what to think of the spirit, that rules among us! If Heathens should see some of us, it would make them loathe the Gospel, and embrace their gods, Bacchus, Venus, and the rest more strongly than ever. Enough we have who are of the spirit of Caiphas his Hall, and those that spited, scorned, and spit at Christ, crying, Crucify him: not many whose spirits are towards him, tender to his glory, to his mercy, and grace, to his poor Church and people. Oh the spirit of ambition! self-love is now all in all.  
What should I say to such? except they be accursed by Gods own mouth, that never any good should seize upon them, let this point, in God's fear, scare them. Me thinks thou shouldst not hear of such a spirit of Grace and tenderness, as I speak of, but thy soul should tremble, and thy heart throb in thy bosom, to consider what a contrary spirit of corruption and hell, thou walkest with? Oh! if God should leave thee to this spirit of thine own, to be conceited of thyself, to fear no danger to be careless what may betid thee, and to add drunkenness unto thirst, what shall become of thee? what is wanting (save hell itself) to make up the woe of such a soul? And yet, I tell thee, this is not fare off from thee; Read Deut. 29. 
Deut 29.15.  If any man hearing the words of this book, and the curses thereof, shall yet say in his heart, I shall have peace, I shall far well, I fear nothing; 
Especially if conceited of its own welfare.  the wrath of God shall smoke out against such a man, and God will not be entreated of him for why? he is over head and ears in the spirit of gall & bitterness, a thousand to one if ever he recover: Therefore look about thee in season: As the Lord said to Elijah in the cave, so say I to thee, Up, arise and go forth, for thou hast a great journey to go, ere thou come at the Horeb of God. I wish thee to go by mount Sinai, and hath thy base spirit throughly with those terrors of God, 
1 Kings 19.7.  which may gaster thee with some feeling of thy condition. Sin is got into thy spirit, and hath seated itself deeply in the entrails of thy soul: A great gulf is set between thee, and the spirit of grace: therefore pull down thy rebellious heart, and (as Peter said to Simon Magus) try by all means, whether this thy sin may be forgiven thee. The spirit of grace is joined with the spirit of mourning: 
Acts 8.22.  Try whether God cannot bring thee out of one spirit of bitterness into a contrary: for he promiseth, that all humbled ones shall be in bitterness, (as a thing steeped in vinegar) as he that is in bitterness for the loss of his only son. 
Zach. 12.10.  Bitterness of a profane and presumptuous heart, must be turned into the bitterness of a broken and subdued spirit: Oh! that ever I should exalt folly so highly, and disdain mercy; yea, kill the Lord of life, as I have done! Read Acts 2. 
Acts 2.  where this prophecy was fulfilled, in such as crucified Christ himself, and yet, being pierced in heart for it, the Lord poured the spirit of grace into them, and anointed them with oil of gladness and joy, so that they who murdered him, had the first handsel of life and pardon from him; Oh blessed art thou, if the like portion might befall thee, who hast ventured as fare as they did! So much for this.  
Branch 2 Secondly, it is terror to all Neuters and sceptics, whose spirit seems not so rank and cursed, 
Indifferency & Neutrality of spirit, worse than profaneness. Numb. 23. 25.  but yet is as deep and dangerous, because they maintain a vile spirit of indifferency, and mediocrity, in stead of this spirit of grace. They say as Balac did to Balaam, Neither bless, nor curse. In this respect they are worse than the former, because they utterly abandon all sense of the Gospel, and become fulsome Atheists (upon point) neither hot nor cold, fish nor flesh: They would seem to hate open villainies: But then they much more abhor the spirit of the Gospel: Their spirits are flat and flash, whereas the spirit of the Gospel is tender, 
Luke 14. ult.  zealous, and powerful: Woeful ones, hanging between Heaven and Earth, cast down from Heaven, vomited up from the earth; Salt which hath lost his savour, good for nothing, no not for the dunghill! All their skill stands in selfe-concealments, forsooth their religion, and conscience may not be known! What? can you work wonders? can you carry coals in your bosoms and not be burnt? 
Such have their Religion to choose.  Doubtless the not burning of your bosoms by this fire, argues that there is not one coal of the Altar fallen upon them: you are Quench-coale, no sparkle of grace can kindle upon your cold hearth! you must needs be ashamed of the Gospel, because the spirit of magnifying it, and of justifying wisdom is not in you, but rather an aloof, dead, and Gallio-like spirit is in you! Whether you serve Christ or belial, whether you be Popish or Protestant, who (but God) can judge? And surely you lie fulsome upon his stomach, 
Acts 18.15.  as lukewarm water, and that which makes you happy in your own conceit, will prove you accursed in Gods: It were better you were hot or cold, then thus wambling, and next to be vomited for ever out of the mouth of him, 
Revel 3.19.  who never returns to his vomit! Under pretext, that thou darest not trust men, thou betrayest God, and the spirit of the Gospel: a remedy worse than the disease! To be as wise as a Serpent I dissuade thee not: But shall this destroy that naked simplicity and spirit of love to God and his truth, which where it cannot go, will creep, and play at small game, rather than sit out? What? 
Matth. 10. 2 Cor. 10.4.  because we cannot express ourselves in such acts and services as we would, or have done, shall we serve God with neither might, spirit, or courage at all? Is that command dispensable, and confined to this season or to that? hath God no need of thee in dangerous times? or, because thou darest trust no man, wilt thou therefore trust no God? Shall the Gospel carry thee no further, than ease, and the serving of thine own fleshly turn will concur? Wilt thou dare to do any thing against the spirit of the Gospel, because thou hast not elbowroom sufficient, to act that part as thou wouldst?  
It is just with God to take it quite from thee, because thou walkest contrary to it: And to give thee over to a close spirit of thine own, that thou shouldest jeer and scorn the zealous, as Micoll did David, dancing with his Ephod, before the Ark: 
2 Sam. 6.20.  Was not the King a goodly fool to day? How many of these Neutral spirits have grown to it? Let it gaster us from it, and teach us to nourish such a spirit in our bosoms, as the Gospel hath wrought (if ever any such were wrought) and to be fare from disdaining it. He that cools and checks his own spirit from zeal and grace, 
It commonly grows to open profaneness.  will (in a short time) be a secret discourager and chequer of others. How many are there, of years and discretion enough in other matters, who will bait their children and servants from their diligence in hearing, and zeal in profession? How many will say, I myself was as hot as you, but now time and experience (they should say, time the Mother of truth, which hath discovered their hollow hearts) have made me wiser? And (I warrant you, say they) as hot as you seem, we shall have a cooling card for you, and in time, when children grow on, and debts increase, and an hard world besets you, you also will change your zeal into wisdom, and become as temperate ones as we, and abate your great resolutions. How many are there, whose great flames are now quailed, and become as cold as ashes? But woe be to such, Satan hath entered into them again, (though he seemed to be cast out at the first) let none that have any dram of this grace of the Gospel, be damped for such as these: For he that hath bred in them this spirit, either can keep them from such temptations, or else can make their spirit rise above them, and increase: 
Matth. 12.45.  whereas the end of such revolters as these shall be worse than the beginning. So much also of this second sort.  
Thirdly, this is terror to all Pelagian, Popish, and Carnal Branch 3 spirits, 
Pelagian spirits fare from the true spirit of a cure.  which are as opposite to the Spirit of Grace and conversion, as light and darkness. The spirit of a true cure, of Jordan, differs in all points from this spirit of self, and freewill: The one is for God, and his glorious grace sets him up in the soul with admiration and thanks: But the other is, to set up and glorify itself, and the will of the flesh, to make God stoop to man, to fetch him from Heaven, to the bar of humane censure, there to answer for himself, why he should not vouchsafe grace to this man as well as that (both being equally disposed:) and if the Lord answer, Because it is of my free love, to show mercy to whom I will: 
Rom. 9.13, 14, 15.  they strive with him, and tell him, This his pretended mercy, is mere injustice: and cruelty above the most merciless Tyrants, to make a man and damn him when he hath done: to prescribe him a rule, which he never gave him power to perform, and to require that of him, which himself hath by an eternal fore-decree disabled him from. O woeful pride! Shall potsherds contend with their Maker? 
Esay 45.9.  If they will needs clash, let them clash with potsherds, and try which pot is stronger, but to quarrel with the Potter, how impudent and bootless is it? And yet thus it is: Note it who will: The ancient spirit of conversion, tender love and zeal to God and his truth, never prospered since this bastard spirit of self and freewill came upon our stage: It blasted all sincerity, and gracious affections as sensibly as the East-wind blasts the tender buds of the Spring! What was naaman's spirit (I pray) so long as his Abana and Pharfar lasted? Surely opposite to the Prophet, to Jordan and the promise. So is it with this: Nothing will down with the spirit of self, save to pick quarrels with free grace: it is no wonder, that they are opposite to men, 
1 Thes. 2.15.  who are so contrary to God himself: Tell me, where will ye pick out a Pelagian spirit, which ever was zealous for God, tender to his glory, jealous of offending him, or careful to please him! The like I may say of the spirit of Popish devotion, 
Popish spirits likewise.  standing in the bare letter of the Law, of duties, of outward ceremonies and performances, putting a Religion into the work wrought, and deed done? What doth all the dunghill and dross of Popery seek to establish, save a carnal Religion? What doth it so much abhor as selfe-deniall? (except it be in some externals for the meriting of Heaven:) what is so odious to it, as faith to justify? Alas! That pleads for salvation by justice, and not by grace! It uses Christ only for a mere formal person to bear her name, 
Esay 4.1, 2.  but she will bear all her charges her own self! And under a colour of some glorious ceremonies and outward worship, what doth she but muzzle the mouth of conscience, and nuzzle the soul in a rotten peace, which either will carry her to hell laughing, or else break out into utter horror and desperation! I ask but this question, When as once the Lord hath truly turned the soul to God, what is more odious & irksome to it, then that which overthrows the Word and Promise, and sets up in stead of it, a Religion of man's brain and inventions, garnished and disht out with the shreds and dregs of flesh, without a drop of true blood of Christ, or one spark of the spirit of grace! Who wonders, that wheresoever this trash becomes, there the true preaching of the Lord Jesus, the power of the Gospel, the honour and esteem of the Ministry of Reconciliation is trodden in the dirt, and cast out as unsavoury? But I cease, and leave this Use of terror, and come to an Use of reproof.  
And that shall be of all such, as in times past, have seemed to be the first head of the Professors in this kind, for their spirit of zeal and love to the Gospel, but have now catcht a fall, and Use 3 cannot get up on their legs again: 
Reproof.  but remain and welter in a lukewarm and degenerate estate, bo●h in the sight of God and his Church. Brethren, the time hath been, 
Revolters from their zeal and grace of the Gospel are in a sad case.  in some of our memories, that men have thought no Ministry zealous enough for them, but wished with David, Let the righteous smite me, and it shall be as balm: But now, these men are grown weary of such, loath reproof, and will teach Ministers, what, and how fare they shall order their discourse. Each thing spoken in particular, is spoken against them: They who would have given their very eyes to God's Minister, and with Naaman here, 
Psal. 141.5. Gal. 4.15.  thought neither gold nor silver, nor changes of raiment, good enough for him: will scarce give two brass farthings to keep them in their places: At first, who but they, to get them in? and now, who but the same men to hunr them out? What? Are we become your enemies for telling you the truth? is this your great spirit of the Gospel (shall I say) or of self-love? The time hath been, when you came new minted (as you thought) out of Jordan, that such tenderness of conscience was upon you for God, that you would scarce take up a pin or a stick of another man's, lest you should sinne: But now you that so strained out a Gnat, can swallow a Camel: Some of you dare grind the faces of such as you are to deal with, and no money is sweeter to you, then that which you get by an hard bargain: Once (if you be remembered) you took thought how you should subsist from week to week, for lack of the Word: Now, you can pass weeks and months, and never come at a powerful Sermon: and, which is worse, whereas the least offence in this or any other kind, would smite you like the sting of an Adder, now, you are so brawned, that it never troubles you awhit! The time hath been, wherein the sorrows and sufferings of God's servants went so near you, that they made them dearer to you, than ever: Now no penny, no Paternoster, as the Proverb saith, and let them sink or swim, what care you! Once you could forfeit your names, your states, your pains, your liberties for the truth of God, 
Heb. 10.  and profess that it was better than ten thousand of your lives: Now alas! the least stirring of a Mouse behind the painted cloth, is enough to make you tremble like an aspen leaf! Oh! you love to sleep in a whole skin, and the notion of a persecutor, an enemy, a prison, or a fine, is hideous unto you! Rather had you to spend five pound to quit yourselves of such a fear, with a crazy conscience, to please a timorous and degenerate spirit; then five shillings to hold out the Profession, the Resolution for that truth, which once was dearer than your lives.  
The days have been when Novices and first Converts, 
Zeal of first converts described.  were very scrupulous of their fashions in attire, their companies, their liberties, games, and recreations, both for kind and measure, both for for fear of sin, and also of scandal: marvellous loath to incur the least suspicion of a carnal spirit, in these or any kind, as jarring with the tenderness of heart, which the first sense of mercy wrought in them: Now every man falls to his dispensations, and swallows down all these, as if there were nothing, either within them to check, or without them to stumble at. Once, the manner was, to inquire after the closest, strictest course of worshipping and walking with God: as thinking no cost too much for God: Now the fashion is to ask, what is the least degree of true faith, that if they can make themselves believe they have that, there they may set down their staff! Now the first question is, What liberty may a godly life admit, how may we be religious with least ado, how may we save ourselves best, and go near the wind, without too much note for preciseness, or trouble for our profession? 
judg. 9  The fatness of the Olive, and sweetness of the Vine was wont to be so precious with most of us, that we abhorred to exalt ourselves above the trees, with the forfeit thereof: But alas! those days are out of date, now each Christian thinks it no bargain, except he may jolly it out in some carnal manner, and live with reputation in the world, above his fellows, and with note among them that are carnal: if they cannot brave it out with great shows, fine , matches for their children, raking up heaps, that they may bestow upon the pride of life, that which they were wont to bestow upon God, good persons and causes; it savours not in their nostrils. Once they troubled them most, who suffered them not to be godly fast enough: now these are no eyesores, they can bear them well enough: but they trouble them most, who will not let them be rich fast enough; who mourn to see that money, and pleasures, and vanities, steal away their hearts: they could smite such, 
Numb. 22.27.  as Balaam did his poor Ass, who thus trump in their way, and stop their pace, in that, which they cannot seek fast enough. Oh poor wretches! Went not the spirit of Grace out with you to stop you also? What? had you laid this sweet babe in the Cradle to sleep, while you thus play your parts?  
Is there (think you no din to awake this sleepy spirit, no cross to sting you, as fire in your flesh, and so to recover your temper? Take heed than you cousin not yourselves at last, as you have deceived the hope of others: for sure, if you be, or ever were right, there must be a way to let out this Pleurisy. Brethren, I can scarce tell to whom I speak, I scarce believe mine own eyes! If I may, are there not some here, who counted it a mark of their true tenderness, to shun the least appearance of evil? 
1 Thes. 5.  But where is this become? Show me the man, whose jealous heart can prove, that he hath not by nibbling at smaller evils, so imbezzeled his peace, and gulled down the Sea-wals of his fear and conscience, that now he is waxed hardened by the deceitfulness of sin? What shall we say in these cases? Surely, either God's Word, and the work of Grace admits a change with the time, or else, these are those sad days, wherein men have gotten the start of this spirit of Grace, and gotten more wit than our Predecessors have had, to wit, to join Religion with the liberty of our own wills: Such dispensations (doubtless) the Church of God never knew: but rather, in the losest times, counted it their eare-marke, to be closest Christians. Those who now nourish tenderness, are made scorns and bywords, as fools who know not their liberties. It was once a mark of the true spirit of Grace, to make conscience of the Sabbath day, as a moral charge (although changed by the special instinct of the Lord Jesus (the Lord of the Sabbath) from the seventh day to the eighth:) But where shall we come now, where every man speaks not his own words, if not profane, yet common, and ordinary in all mixed discourses, about personal matters, or else news and novelties? Who curbs his spirit, to the talk of a Sabbath, ruling his thoughts, affections, or converse, so as at night he might lie down in peace? Truly, Christians shall not have need of enemies to bring in a form of godliness for aught I see; themselves, even in their distasting it outwardly, love it too well inwardly; all love a Religion of ease, and breadths, and own ends. This is that Viper which threatens to eat through the bowels of Religion, and to bring it to nought. Ah! little do we think, that this temper of ours doth lie heavy upon God's stomach, till he spew us out! How just is it with the Lord, for such a deserting and revolt from the first spirit of our conversion and falling to the mixture of Sardis, Ephesus, and Laodicea, that is, a dead, a decayed, and lukewarm temper; to remove the Candlestick out of his place, 
Revel. 2.5, & 3, 18.  to take his flight not from the Cherubims to the threshold, but from the Temple into a Wilderness, there to gather a new body of people, (not defiled with this scurf) and live among them, 
Ezek. 9  rather than to take these Coleworts of ours to feed upon, and this refuse remnant and scraps of that royal feast which we were wont to make him, whiles the savour of his grace continued among us? Large I might be in urging particulars, but by the Paw judge of the Lion, and let this sha●p reproof, in God's fear, warn so many of us, as in whom every spark of old spirit is not extinct, to look about us, 
1 Thes. 5.25.  that we nourish this mark of Grace in us, and quench it not!  
And so I go on to speak of that Use of Admonition; And Use 4 first to warn all in whose hearts any spark of this Spirit of Grace Branch. 1 and Zeal to God's truth hath been bred, 
Admonit.  
Admonition to the people of God to nourish the spirit of first conversion in themselves.  that they nourish and nurse it in themselves continually: That they wax not confident in their first beginnings, because their edge was quick at the first: as if they were past danger, or as if this grace would grow up in them, without their own industry and watchfulness! Alas poor souls! you have but saluted Religion with the upper lip: Tender spirits and keen edges may be soon damped and dulled: you have a great journey to go, a world of work to do, a woeful heart of secret poison still to subdue, which will not easily yield, it is not your affections which will bear you out against a sad body of death, and a nature of old Adam: many crosses, fears, bad examples, and errors of the wicked abide you, and early or late will shake your frame, and try what metal you are made of: Do not prophecy to yourselves a shot-free ease, and to walk without fear of bullets and darts, in this world. The Devil seems to be sad that he hath lost you, but of all other people, he watcheth you a mischief, and would be gladdest, if he could pay you home: you are his objects of fury, and set in the forefront of his battery, if the dint light upon any, it is likest to seize first upon you: And thousands who have given as great hope of as sound and close a spirit to God, and have opposed sin, base formal courses as much as you, have yet revolted to Satan: and he hath laid seven times as many irons upon them as at first, to secure himself from a second escape: Tremble to think of it. 
Matth. 12.45.  Seek to improve this first Grace of yours, this zeal and affection to the Gospel, and against all enemies of sincerity; with a wise, steady, and full resoluteness of heart, to undergo any brunts, pursuits, discouragements, offences by false Hypocrites, or other affronts which may come in the way: It is not possible, but this Age (affecting nothing more than a contrariety to power of good, and upright walking with God) must needs put you to it daily, and try you throughly with the infinite many trials which it hath devised to ferret out the good from themselves, that they and their hypocrisy might predominate, and all soundness be abandoned: Lie not therefore as two irons on both sides the loadstone, let not your souls play booty with God in this weighty business: stagger not, be not now haled by the false flatteries of this painted harlot, or scared by the terrors and threats of a frowning tyrant (for the world is both) but seek to be insensible of her: If she find that love of God's truth wanzeth in thee, and thou couldst beteame to be at more ease and elbowroom in the world, or that thou fearest trouble, or beginst to strew and garnish thy false heart with any other lust, she hath enough, she is sure of thee.  
Rather set before thine eyes, the woeful end of all decliners; All that come rolling down the hill faster than they ever got up; 
Caveats against a declining course in sundry particulars  They shatter themselves, and break their bones, without hope of setting again, their end is commonly worse than their beginning: Loath each step of a base heart, going this way, and allaying this spirit with her own mixtures: If first heat i'll, it will die a thousand to one; if that which should inflame all the whole course, be itself cold, how great is that coldness? Discern it in the first approach, whether it be by casting on cold water, or not laying on more fuel. If the love of the world, pleasures, merry company, a lose heart tickle thee: of if thou grow scanter in means, as in prayer, hearing, meditation, or fasting; less watchful and timorous: suspect thyself betimes. Stumble Stumble not at the infirmities of the religious, but cover, and interpret them mercifully: take no occasions of offence: nourish every thing, which might breed in thee a better opinion of holiness, and entertain no suspicions against it, let not her fare the worse for the errors of them that profess: no, nor for the revolts of time-servers. Harbour not in thy spirit any secret distemper of pride, self-love, self-conceit, sullenness, frowardness, carnal wisdom, earthly mindedness: These will creep in and tickle as a Viper, under colour of some lawfulness or other; but they will eat out the very bowels and heart-heate of the spirit of grace: Nibble at none of the Devils baits: Behold not too wisely the error of the wicked, and the stream of evil, without fear or check: lest this cause the love of many to wax cold. Matth. 24.13. 
Matth. 24.13.  Daily ply the means, and lay on fuel: arm thyself by prayer against the course of decliners, as David did, Ps. 101.3. 
Pal. 101.3.  Nourish humility and simplicity of spirit (next to faith) above all: Inure thyself to deny much for God, that so he may grow dearer to thee, and thou to him: Spend not, nor waste thy zeal needlessely and rashly upon objects of lesser weight, but reserve thyself, till a better warrant, and call, a stronger, and more weighty object to pull thee forth: lest thou fail in the hottest of the attempt, as those mostly do, whose zeal is unballanced. Be not wedded to thyself: for the spirit of grace doth not so well befit him, who abounds in his own sense. 
Compare Num. 23. with Exod. 32.19.  Moses was a man who in his own matters was very meek and calm: and therefore his zeal in breaking the Tables, and indignation against that Idolatry, became him the better. Esteem and value each sin by the nature of it, not the cry or outside of it. The loss of thy spirit, perhaps, seems not so hideous to thee, as some open sin which thou seest in others, as to oppress, or be drunk: but it is worse: not only because it is the seed of thee, but because (although thou shouldest never break out so fare, yet) it is the decay of thy frame and temper of goodness. A burning Ague is not so dangerous as a Consumption: A great gash of a sword upon a fleshy part, arm, or thigh, carries more bloody show with it, but the drawing of a small wire through the heart, is far more mortal: the prick of a pin there, is worse than the wound of a sword upon the leg. To finish this, use constantly all spiritual, lively, quickening ordinances: and the more lively dispensed, the rather: Side with them that are spiritual, cast thy lot into their lap, mourn with them, laugh with them, gain or lose with them, trade with them: of all duties, means, or graces, oftenest trade with the most spiritual, especially faith, the life of all, both in one condition of life and other: such meditations as thou feelest will leave thee most heavenly, and carry thee farthest off thyself, traffic most withal: knowing that a carnal, lukewarm spirit, is always at the door offering itself, but a spiritual will not be kept, save by strong hand: Prefer this spirit of grace in thy wife, child, or friend, before the most beautiful, rich, or politic fellow in all the Country: love such an one with all his infirmities, rather than another with the best accomplishments. Also use Gods afflicting hand wisely, for that fire is needful ofttimes to quicken inward hearts, as the fire of thy heart, to help the heat of thy fingers and feet: and thereby God would visit thy spirit, and keep it in temper. So much for this first branch.  
Branch. 2 Secondly, if by any means thou be sunk and decayed in this spirit of Grace, 
Admon. Recover again thy temper, if it be lost: & by what means.  never lin till thou hast recovered it again. Many ways this may be: and never falls out more frequently then in these falsehearted days. Sometimes by overmuch piddling about the babbles of this world (for every of us must have some vanity or other to while ourselves about:) sometimes by more sad plodding about profit and commodity, or by multiplicity of business, and more irons in the fire, than we can well manage, over-stocking ourselves with cares and employments, which we cannot compass: sometime by sad accidents in our course, as ill success in our trades, distempers through unequal yoking in marriage, wrath, frowardness, and discontent between couples: or, by rash suretyship which proves a great snare to the spirit, by bad debtors, by decay in our estate through improvidence, and unskilfulness: by false friends bringing us into trouble: by quarrels and suits in Law, especially with potent adversaries: by bad children, not answerable to their education and hopes: These wear and tear out the spirit of Grace, disguise a man, and weaken his zeal, care, tenderness; yea, oft make him ashamed to put forth himself for God, lest his poverty be cast in his teeth; They intercept a man's times and seasons for God, as the hearing of the Word frequently, hinder our joy, liberty, or leisure to set up God in the family, or to maintain secret interest with him, they hamper the affections from expressing that grace which is within. There be other occasions also within, as ease and sloth, weariness of a base heart; also some mixed of both, as want of good Ministry, or removal of dwellings, (which oft are a great hurry to a good mind, which is not in her power and liberty in such cases) want of good examples, or help of private friends, sorting together in the ways of God: All these helping a woeful world of Declensions; the Devil, and a base heart, must needs damp and cool many: and alas! when this disease is not cured betimes, it will at last break out into worse evils, sad revolts, breach of peace, and loss of conscience, with ill report, and scandal: which are not easily cured: Therefore for such, this I say, Dost thou come to see this thine estate? Dost thou perceive hereby, thy precious spirit to be weatherbeaten and half blasted? thy fatness and sweetness to be gone, thyself to become as a dry branch, and as one in whom there is no form or beauty to be desired, as in times past? Mourn for it, as for the loss of a jewel; Say thus, Who shall give me the wings of a Dove, 
Psal. 55.6. jer. 2.2.  that I may flee into the Wilderness, and there with a pensive soul call to mind the love of my youth, which the Lord in those first cords of his, and drawings of my heart, inspired me withal. Oh! how little did I then look for such a change? When I was one of the children of the bride-chamber, I was merry and joyful: But now I had need to fast and mourn. Then I knew not what sorrow and sin meant: but went in and out with God at pleasure. Oh! that some happy messenger from God, might bring me news of the recovery of of my spirit again to that temper whereof it was wont to be! yea, if it were but news of a way by which it might be once restored! Well, if thou wilt not give God over, he will not forget thee: For why? if thou be sure that ever this spirit was indeed wrought in thee, by the work of God (whose works are perfect like himself) then know that this spirit is eternal. And therefore, as I advise thee to tremble at thy deadness, and lukewarmness, so yet I add, lin not, till some beam of ray of that old spirit of Grace (as the Sun through a cloud) shine into thy prison walls: and cause thy flesh to return again (through faith in his promise) as the flesh of a little child. If things indifferent, or crosses have disguised thee, the work will be the less to file thee bright again: because the leprosy is but in the skin: But if any special and gross sin have fretted inward, and rusted thy spirit, wasted thy first love: then let it smite thee, as an arrow piercing thy liver: desire God to flayte and gaster thee out of that lap and bosom, 
Simil.  as Samson out of Delilah's. As they who work in Coalepits, if once they see their candle to burn blue, make away, with all haste possible, lest they be choked: So thou, whiles any life and spirit remains, hast thyself out of this sad damp, and look up to him to prevent utter death, who hath promised to establish thee with his free spirit, and so to renew it, that it might never again waste or decay in thee: See that it do not. Thou hast felt the danger of losing it, and the presence of God to thy soul by it: If God have gathered it up again, as water spilt on the ground, and girded up the loins of thy soul with a second girdle of renewed zeal and fervour of heart, lock thy door upon thy beloved, clip him faster in thine arms, than ever: and sin no more, lest a worse thing befall thee.  
Fifthly, this Use leads me to another and more weighty one of Use 5 Examination, 
Examination.  to try thyself about this spirit of Grace, whether ever it were wrought in thee sound or not. There is no one thing within the whole compass of Religion, more usually counterfeited then this: neither is there any one point, in which either the deceit of the heart is more dangerous, or the soundness of it more comfortable to the soul than this is. We read in stories, that all brave Princes have been counterfeited by sycophants: Charles the fifth, Edward the sixth of England, and others: But although their outsides favoured them, yet their spirit discarded them at last: a base-bred fellow cannot equal the spirit of noble blood. All Judasses' and Theudasses', Acts 5. came to naught, 
Acts 5. end  because they had bastard spirits. There was once (as a French rare History hath it) a Soldier in the Camp wherein one Martin Guerra a rich Citizen of Tholouse served: who being in all points like to that Guerra, 
A rare history of a French counterfeit.  and getting so fare in with him as to know the secrets that had passed between him and his wife: at last broke from the Army to Tholouse, and boldly went home to Guerra his wife, as his own: and after some little suspicion, yet so cleared all doubts, that he accompanied her as his wife, and lived in peace: till at last, the true Guerra coming home, and claiming his wife, a suit in Law was commenced at Tholouse between them: and had not some privy marks at last, between her and the true husband, cleared the controversy to the Court, the counterfeit had brought them to such a demur, that they knew not what to determine. And so may it far here: such are the apish imitations of impudent and unsuspected Hypocrites, in point of zeal, devotion, affections, and abstinencies from sin, that the very anointed of God seems to stand before him: 
2 Sam. 16.6.  Nothing in this case is surer to determine the controversy, than the spirit itself of true breed and Nativity. Hardly can the spirit of birth and regeneration, be long dissembled: but one way or other earlier or later, it will be discovered. 
Trial of the true spirit of Grace, is from itself.  Therefore, let every one try himself by this mark: even the spirit of Grace will bewray itself: Not at first perhaps: for Alexander was almost crowded to death in the tumult at Ephesus, and in Paul's quarrel, almost pulled in pieces (a terrible pattern, as a worthy Writer speaks:) But yet, at length, time tried him, and he grew an open revolter after, and was delivered to Satan. 
Act. 19.33. compared with 2 Tim. 4.14. Acts 6.5. 1 Tim. 1.20. 2 Tim. 4.10. Matth. 13.27.  Nicolas the Deacon cheated the twelve Apostles: but his spirit betrayed him, to be a wicked unclean wretch. Demas, Hymenaeus, and Philetus, went fare, but their spirit failed them. The spirit of the Grape will not be counterfeited by the fruit of a Bramble: the one is generous, the other base. Eagles breed no Crows, nor Doves any Kites, nor Lion's Foxes: No more doth the spirit of Grace breed false Hypocrites. Well said those servants, The envious man hath sown Tares, for the Husbandman sowed nothing but good Wheat. It will be an infallible mark of thy true birth, if thine own principle be thrown out, and if the spirit of mercy become that in thee, and unto thee, which thine own spirit once was, even a second nature. Grace will cashier and throw out thy usurping spirit, 
As they cast out Ipta. judg. 11.2. Note.  that it shall not reign: A false spirit works from within to an outward, but God's Spirit works from without to an inward operation: That is, Grace going out of herself, and suspecting herself, both for the metal, and for the stamp, for the kind, and for the degree, for the quality, and for the continuance, abhorring her own sparks and false blaze, still seeks out for a new spirit of Heaven, a new frame of heart. But our own spirit seeks within herself, what light, what affections, what imitations, shows, and duties she can find out: never suspecting her impotency to reach truth and soundness. Now, although such may go fare with their Lamps a long time, yet at last, want of Oil will make their lamps flag: when their feelings cease, when the praises of men fail, when some of their actions cause them to be questioned, and when some right wind blows full upon them, than they totter: when the winds and floods came, 
Mat. 7. ult.  the house ungrounded fell. By one way or other it must at last appear, who are men of their own stocks, and who are bankrupts; not to say this moreover, that a wise man well marking the Spirit of Grace, and comparing it with the other, will by one sign or other, easily discern a Noble and true bred spirit from violent pangs, even at the best. But although he should not, yet the spirit of Grace will bewray itself in time, and discard the spirit of the flesh.  
A true son of faithful Jonathan is a most precious piece to David, though a poor lame cripple, 
Gen. 25.6. Particular trials of the spirit of Grace.  than all the posterity of Saul besides. One Isaac is more worth than all Ketura's brood. The breed of a thing is all in all with men, even in these outward creatures, horses, kine, and the like. So one soul of the right stamp is more precious with God than a thousand. Be sure that the Word of the promise, that immortal seed of God, in the blood of a covenant, bred thee to the hope of life, 
The Word of God is the immortal seed which bred it.  and the assurance of pardon, and this will turn all false principles of flesh and blood, out of doors. Prove thy genealogy, that thou art an Hebrew of the Hebrews, a true borne Jew, not of the letter, but of the spirit of Grace, and then thou hast that mark upon thee, which will not be worn out. God looks first at what thou art for thy spirit and breed, and then what thou dost. 
Phil. 3.8. Rom. 2. ult.  Never vie upon him with thy heaps upon heaps, of worships, of means, of duties: but first approve thyself, 
See Prov. 23.26.  and these will follow alone as the womb that conceives truly, is free of all other conceptions: so the true breed of the Spirit abandons all false conceptions: If all other seed of thine own, all principles of flesh be cast out, and the womb of the soul clean and clear, this spirit of grace may live and come to the birth in thee. 
And all false preconceptions cast out.  The womb that bears a true bred soul, must be as the womb that bore Immanuel, a Virgin womb, wherein never any other fruit lay before. The mere, only, and pure love of the Father, purchased by the blood of Christ, must only beget thee to God, if ever thou be begotten: and no less spirit, 
Like josephs' Tomb, never any had lain in it before. Luk. 23.53.  then that which united the Godhead of Jesus to his flesh, will serve to beget thee to him: if it would, if thy own hopes, works, or self could have reached such a generation, in vain should the Lord have been at all that cost, when he brought forth his eternal Son into the world, to die for it, to shed his blood for it, that it might become the seed of his Church, by the Ministry of the Word. Deceive not thyself in this trial, which is very easy to do, except God give thee an heart inquisitive, willing to be resolved, and earnestly craving, that thou mayest not be deceived.  
Secondly, try thy spirit of Grace by the operations of it. As the principle is, so will the operations be: 
By the operations of it.  Abishag may nourish David, while there is any natural heat left in him: but if that fail, she can put no life into him. Adorn a dead King with a Sceptre and Crown, and all his Robes; Alas! it will make a good Pageant, 
2 Sam. 1.2, 3.  but all is lost labour. Try then what the fruits of that spirit are, which thou hast: if they be such as flow from an outward accidental cause, violent and overruling, they will fail, when that cause ceaseth to work. But if thy hope, joy, and peace be from within, let outward means and motives either continue or cease, still thy operations will abide, and flow sweetly, currently, cheerfully from thee. Water taken off the coals ceaseth to seethe: yea grows colder, then at first. A sieve held in the water holds it as well as a bucket: cork held down under water will sink as well as lead. But if the one be taken out, and the other be left to herself, all returns to the old course. So is it here. A curious Philosopher once framed an engine of metal, in the form of a man, and brought it to such perfection, that it could jabber and patter out some words: but one that beheld it cried out, Oh fair skull without brains! As in man's body, all true operations of life and sense, to move, to work, to sleep, eat, and the like, come from a principle of life, and so serve the soul; even so here. Operations must not be the principle itself, but only belong to it: but if they be the principle itself, they are a false principle. He that commends a Preacher because his friends love him, 
2 Chron. 24 16.  as Joash served God, while Jehoiada lived, hath no love in his heart, and therefore may hate his service after, as he did. He that cleaves to good company, to hearing, to profession, for a vantage of his own reputation, to get good custom in trading, or a good match, or to serve his own turn, or keep some of his own heat, having no other Principle must needs turn bankrupt, for lack of a stock of his own. And the misery of such a one is, 
Note.  That he hears, prays, and worships, that he might hear, pray, and no further, from no hottome; and so his operation becomes his principle. Of all such we may say, such a principle will surely breed their ruin: either their eternal ruin, if no outward affronts intercept their course; or else both ruin here, and for ever, if crosses come. For why? they do as a fool who commits himself to the seas, in a broken Barge. When means fail, when Ministry ceaseth, when it becomes a reproach to profess, when false friends draw away the heart, when suffering for the Gospel comes, losses, trials, and troubles, approach, than all Religion vanishes. No hypocrite can be above God's storms and tempests: especially if a right wind blow, it will be turned up by the roots. Every wind perhaps will not search each rotten tree, 
2 Tim. 4.  but some one or other will. The mind of the world searched Demas: the wind of pride, and ambition, Diotrephes: The wind of secret lusts turn of some, 
3 joh. 8.  the wind of affliction others: and the wind of time and continuance will search deepest of all: for a stone can fly no further than the strength of the hand which threw it, will carry it. Therefore be sure, that the operations of goodness which come from thee, proceed not from a false principle, but from the spirit of grace.  
Thirdly, try this spirit of grace by the constituion and frame thereof, that is, by the soundness of it. unsoundness of spirit, 
Try it by the f●ame & soundness of it.  cannot reach that which soundness can. For why? The best in an unsound person are his Negatives: real, positive, and habitual grace he cannot attain unto. So fare as a negative way may go, an unsound heart may attain. To side with religion as good, to deny himself in many things for it, and to suffer somewhat, from some confessed excellency therein deserving it, or some light restraint, example, or ends, may be an unsound heart's condition: but positively and really, to lay the honour of God to heart, inwardly to love, that he commands, to grieve for the sin of such as resist it, inwardly to sympathise the furtherance of it, that is beyond him; The reason is, because his love is not from union, but from an adherence, or hanging by, in judgement, or pangs of affection. Take two examples. It is said that two sorts strove for David to be their Kings: the ten Tribes of Israel, and the two other Tribes. There was more Negative spirit, in the ten then in the two: Why (say they) should not David be more ours, than yours? we are ten, and you are but two: we have ten parts in him: we can confer more honour upon him, and give him more subsidies than you, and many good morrows. But whence came all this? from shame and pride, that they should be backwarder to fetch him home then the rest; But the positive grace of love to David came from Juda and Benjamin; for why? he was bone of their bone, he was their flesh: Nature strove in them, 
2 Sam. 19.43.  humour in the other; their words therefore were stronger than the words of ten times as many tongues of counterfeits. They (no doubt) made as great a brabble, but genial love could not be dissembled. So it was in those two harlots; pleading for the child: both spoke earnestly, neither could put down other, in point of words: 
1 King. 3.26.  the false mother was as deep in her Negative principle as the other seemed to be. For why? she meant to be even with the true mother, and would see her childless, as well as herself. So the living child might be divided, she cared not: But by this Solomon descried her. The sword being brought, than that real heart of a true mother appeared in the one, which could not in the other, for she had it not in her. A wretch could be content to leave off all Religion, if he were sure, that none would take it up after him: for he is good, because it shall not be said, but he will be as forward as any: But if none would be good, he could be willing to be naught: Why? for lacke of that habit and savour of grace, which makes the sound heart desire and resolve to be be good, whether any other in the world be so besides himself, or not: The life of the child was so dear to the true mother, that (although it went against the edge) yet she chose rather the false mother should have it, than it should be slain: And therefore it was adjudged to her as her own. So is it here, A true heart would cose any loss, rather deny itself to the death, than the life of religion should be endangered, because it is bred in her bosom. So than you see (brethren) Positives coming from life cannot be assembled by the heart which is dead and unsound. An hypocrite for his humour would have the the child religion into his possession, for his credit, not for love of the life of it (for he will starve and kill it, for lack of good keeping;) only the true mother that bore it, and knows the price of it, will nurse and nourish it with her breasts. Try thyself by this: Any Ape will imitate somewhat in a man, but he can neither laugh nor speak for lack of Reason.  
Fourthly, try this spirit of Grace by the object; Grace strikes at the root; 
By the object, the order, and equality thereof.  falsehood at the branches only: The zeal, love, and grace of the spirit is chief, and mainly against the chief corruption of the heart, then of life: and it is first earnest for the main, most weighty matters of God, and then for second things. Not first for the latter, and then for the former. Again, it is orderly, equal, not preposterous and disproportioned. Great are the cries of many Separators from our Communion, against corruptions, abuses in our Church: But you shall scarce mark any order in their spirits. They begin not at home, are not zealous against the abuses of their own souls, see not the pride, and desperate self-love of their own hearts: The glory of God in their own Reformation they will not look at, 
Separatists from our Church, how blind in the discovery of their own corruptions.  but suffer themselves to swarm with all base evils: see no want of Charity, Mercy, Compassion, Discretion in themselves. If they would see their own beams, they might the better discover others. But alas! if there were no Church abuses to speak of, their occupation would cease. And why speak they of these abuses? Not (as becomes them) in patience, and innocence, to wait for a blessed redress, but to overthrow the Church quite, and pull down the very frame and foundations of it, yea to raze it to the ground: which never did any (of those who are ten times more judicious than the best of them) attempt or intent. And so they bring an aspersion upon others, to be as giddy and rash as themselves, who yet as much abhor it, as they do those abuses. If the Spirit of Grace, of a sound, humble, and tender heart, cleaving to the Word, close to the Ordinances, could be found in them: If Christ and the work of Faith and Regeneration, were as great objects in their eye, as outward administrations of the Church, we might hope better of their persons, than now we can. So I might instance in other particulars. Many men have zeal & affections in them, but how do they improve them? Surely not upon the real things of the Gospel, but upon personal objects: censuring such as equal not themselves, in their supposed grace, judging men for their ignorance, infirmities, errors. Whereas the spirit of Grace looks inward: 
1 Cor. 13.  it is merciful, long-suffering, meek, loving, hopeth all things, endureth all things: it judgeth herself in secret, and leaves others to stand or fall to their own Master. So likewise the Spirit of Grace is free (as the Apostle saith) from all partiality, and hypocrisy. A false spirit cleaves to this Minister, or to that, for some by-respects, Cephas, Apollo, Paul, 
Rom. 14, 4. jam. 3.17 1 Cor. 3.22.  shall go for his money: and accordingly is carried in such affection, sometimes above the clouds, sometimes lower than the earth, in likes and dislikes. But a sound spirit loves all the faithful Ministers of Christ, with suitable tenderness of heart, (though the measure be, as the peculiar relation stands) and holds the same affection constantly to all, for Christ's sake: The badge of their Master procures honour to them in his heart, whether old, young, near, fare off, the gifts and graces of God (though lying diversely) are the object of his love. Not only will a faithful Minister be for God in Pulpit, but out of it also: not zealous in public, and in private as another common person. A good heart will not affect a strict closeness upon the Sabbath, and then upon other days lose or careless in the duties of the second Table: using all sorts of companies, taking all liberties, breaking promises, paying no debts, running up and down with neglect of calling and family: this is no spirit of grace, but of corruptiom, guilded over with some file of zeal, without substance.  
Fifthly, the carriage of the spirit of Grace, discerns it from the spirit of unsoundness: For you shall commonly find, 
The carriage of it.  that although a false heart will be as earnest, zealous, and forward, as an honest: yet one fly or other of self reflection will bewray, whence it comes, even from pride and seeking itself. It cannot beteame and afford the Lord the clear and entire honour of the action, except in the dressing it lick her own fingers. As a rat behind the painted cloth, so doth falsehood discover itself herein. It is as oil in the hand, which cannot be held in. If it be in a Preacher, you shall find it thus, Truly you must pardon me, I was put to it upon a sudden, but I trust to your patience: & why? Oh! to draw on praise and admiration! Oh saith another, I could not satisfy myself in what I did! Another will ask, How did you taste my doctrine to day? even as feast-makers cannot bid their friends welcome, be merry, but there must be a tang of folly, You must pardon us for our poor cheer, when yet they know they abound: so here. Others cannot bring forth a point, but it must be with a preface, I am to speak to you of a special point, and I doubt it will search the most of us to the quick, 
Sundry miscarriages of an unsound heart discovered.  a point that few of you have heard till now: and many there are so full of themselves, that if they hear any man of worth praised for his worth, they are upon thorns till they can set another copy of their own by the other to blemish it. I was the first man (saith one) that first brought the Gospel into the town; I was the man who hunted out such a drunkard, and brought such an Adulterer to shame: I do such and such good to the Ministry, to the poor, and the like! I have such respect in my place, do so and so in my family, and the like! Here's eagerness, and zeal, but most unsavoury stuff mixed with it, too rank for an humble heart to smell of. Let thy hints and overtures be for God, abhor thine own mixtures: nothing so opposes the true spirit of grace, as the spirit of a Pharisee, Lord I thank thee, I am not thus and thus, I do so and so: 
Luk 18.10, 11, 12.  nothing more consonant to it, as the spirit of that Publican, I abhor myself; as the spirit of those that know not what they did, 
Mat. 25.  Lord, when saw we thee in prison, or naked, and visited or clothed thee? This loadstone of self will become a loadstone for God, if thine heart be sound. And to conclude, even so will the carriage of a true spirit, be wise, considerate, and well balanced: such an one will establish his thoughts with counsel: Better is he that is patiented in spirit, 
Prov. 24.3.  than the hasty. A cool spirit, is an excellent spirit, 
Eccles. 7.8.  if it be but cool in the carriage, it may be fervent in the substance. Whereas the unsound spiri● is fiery, quick, rash, and utters more with a breath, than it can undo with ten: and so brings itself upon its own knees to cry, Peccavi, when perhaps it is with reproach to himself and religion. I will not condemn all for unsound, who are rash: But I wish all sound spirits to beware how they trench upon such suspicious marks: Bring not sorrow upon yourselves by this rashness, you shall meet with trouble enough in your best discretion: but that which rashness procures, seldom brings peace, either in suffering, or in the issue, Thus much for a taste of those marks of trial, which may help us to descry our own spirit from God's grace. Many more might have been added, but I hasten to an end.  
To conclude then, let this be an use of Exhortation, and that Use 6 sundry ways. 
Exhort.  First, to all that have this spirit in them, to mourn bitterly for the loss and decay of this spirit throughout the Branch 1 Christian world. Alas, how fare are we sunk from that zeal of God against Popery, and heresy, which was wont to abound! Look into Germany where this spirit began by Luther's means, where is so much as a spark of it to be seen? 
Declining of the temper of zeal and power ought to be bewailed sadly.  Even in the days of Luther, what horrible opposition was made to this spirit of the Gospel? By how many means did the devil then stop the proceed of Reformation? What ways were not used by Politicians to quash that zeal by their interims, and sundry books of Reconciliation with Popery, in their most Tenets? Since which times even to the age we live in, both in Germany, and the Low-countries, the Reformed Churches in France, and among ourselves, how hath Satan laboured to quail the spirits of men from zeal of the Gospel? By what means hath Popery so much encroached upon us? how hardly is the name of it odious, even at this day, in most places? And if perhaps it be here and there so, yet as for the zeal of peoples to the Gospel, from the experience of that grace of conversion, and the work of faith, how rare is it to find? Oh! that our heads were wellsprings (brethren) and our hearts fountains of tears, to mourn for the desolation of this Spirit of Grace among us! As he said, Scarce the●e is mention of Rome in Rome, the change is so great in the places, where the Gospel hath been most famous: It is recorded of those Jews of the returned captivity, that many who had seen the first Temple mourned to see the latter: Some Jewish writers render the reason, because not only the frame of it was so poor in comparison of the former: but because of the radical defects it had in it. It seemed Ichabod, the glory was gone; 
Ez●a 3.12.  The Holy of Holies was empty of the Ark of God's presence, and the Merey Seat upon it, no more going into it with blood to fetch atonement, no more fire from heaven to kindle sacrifices, they were feign to kindle it from the Sunbeams with a glass: and as for the Priesthood, the Jews used to call it, a Priesthood of clouts or garments, 
1 Sam. 4.21.  because only those were left the Priest to wear; the Urim and Thummim, those holy shoulder pieces, & those precious stones of the Ephod and Breastplate were gone. Truly (brethren) believe me, as Elijah in his Cave once mourned for the misery of his time, 
1 King. 19.10.  so might we for the loss of this spirit of the Gospel among us. What, do I deny, but through mercy and the government of our Princes, both living and of famous memory, we have enjoyed the truth of God? Or that God hath had, and still hath abundance of worthy, learned, & famous instruments of service, both in Ministry, Magistracy, & Commonalty? No, God forbidden; and I doubt not but in many places, Truth and light are much improved: (although it were to be desired, it were scattered more generally:) but the misery is, that there lacks a suitable spirit of love, tenderness, closeness, affection and soundness to the Gospel. The body of knowledge in many is so vast, and unwieldy, for lack of equal power, integrity and life to quicken it, that it is like to totter by her own weight. That former effectualness in Preaching, convincing, converting, waxes straitened, scant, and collapsed. That spirit of siding with the Truth of God, defending it against errors, and lukewarmness, that ingenuity and cordial simplicity in us that profess, seems to be quite gone. Trash and dross of men's profits, pleasures, ease, form of religion, and such other scurf, as is not to be named, hath eaten up all, as one said, The usury of the New hath eaten up the gain of our Old University. So may we say, The spirit of our new hath eaten up the power of our old days, in point of edge, affection, earnestness, and zeal. All is grown to discourse, contemplation, and empty shadows of sincerity. Not to speak of many, who formerly have stood for diligent preaching, and for the power of it, and are now gone aside, and slink their necks out of the Collar. Alas! brethren, it is not your going into new England, which will deliver you from the spirit of your old death and sloth, except the Spirit of Grace conduct you thither. All cannot go, what shall become of such as must stay, except God revive us at home?  
Secondly, it should provoke us to pray to God, the great Branch 2 Physician of this Epidemical disease, 
of exhortation.  to heal this decaying temper, and this consumption of our vital spirits, that heat and moisture, life and vigour of grace, which threatens utter consumption in us? How much better were it for us to fall into a burning ague, then into such a dead palsy as this: yea to run into some moral evils (which yet were damnable) then thus to play the hangbies upon Religion, 
Prayer for healing of our times of this numb palsy of spirit, necessary. jer. 2.2.  and to eat out the very heart and entrails of her, by our woeful unsavoriness and declension? Oh that God would heal our back-slidings: cancel our Bill of devorce, and make new love to us, as in old times! As those Martyrs, so pray we, Once again, Lord, the power and life of thy Gospel, give unto us, the skin and bones of an empty profession, to be filled up and beautified with flesh, and colour, with countenance and savour of grace. Oh Lord, thou who madest the spirit of man, breath a second spirit of thy Word to inspire our dead Carcases, with a second and better life: Thou who causedst that Sun of the Heavens to go bacl ten degrees, 
Esay 38.  cause this Sun of Grace to go forward ten degrees, for it is gone backward too many already. Thou, who by that happy wind of thine, scattered upon the surface of the earth, didst hazle and dry up the forlorn dregs and slime of Noah's deluge, 
Gen. 8.13.  cause a new face of zeal and grace to appear upon our age, drunken and soaked in ease and sensuality: Lord help us to cast our eagle's bill, 
Psal. 103.5.  pluck off our Snake skin, and renew us as the flesh of Naaman after Jordan. Oh command an heart & spirit, of first love, courage, thanks, joy, and esteem of thy precious Truth and Christ, to return into us, let it be as new blood in our veins, and marrow to our bones; count those days of our decay, declinings, death & distemper, as if they had never been: Impute not unto us our unfruitful Ministry, unprofitable hear, returning to our vomit, lingering after Popery and her defilements, contempt and disdain of powerful ordinances, which have deserved that we should be stripped and wasted of all means, 
Malach. 4.2.  and left to utter woe and ruin: Come and bring healing in thy wings at last, and pardon the sins of all sorts, that might hasten further wrath: for what can be such a mark and symptom of misery coming, & spewing out of thy mouth, 
Revel. 3.18.  as this decay of our temper? So many of us as cleave to God, let us not give him over for this mercy: for surely, many of us here, especially of the richer sort, whose gains come in merrily, and live at ease in Zion, do shrewdly lean to this disease of lukewarmeness: 
Amos 6.1.  beg it I say of the Lord, that he leave us not quite here in this corner, and make us not an hissing to all our neighbours, for our barrenness and desolation of the means, who have hitherto abounded and caused the borders of our Town to be wetted with those streams, which have overflowed among us. So much for this.  
Branch 3 Thirdly, so many of us as hitherto have lurked in our dens of ease and unprofitableness, look up at last, and endeavour after this spirit of naaman's cleansing and cure. 
Exhort. Gen. 18.12. Exhortation to get the spirit of true conversion.  Alas! perhaps we laugh (as Sara did when she heard she could give suck) to hear of this, that such dead blocks and lowering louts as many of us have been to this day, surviving our own hopes, and outbidding all threats and fears of the Word, by a carnal stupor of our own, savouring nothing save our lusts and humours: I say, we think it impossible that ever we should become any other. Should such as we ever be healed of our ignorance, hard hearts, and senselessness? Should we ever come to be quickened by the hope of the Gospel to be forgiven and saved? Should we ever become savoury, humble, tender and zealous ones? Truly I must tell you, considering how some of us in this place have snorted out seven times seven years of Sermons (or well nigh) and fatted ourselves under the Gospel with nothing, but sottishness and security: me thinks I am half afraid of it. Now am I leaving of you, but how many shall I leave as I found them, if not fare worse, and what is like to be their end, if they should live under no means, or unfruitful, who knows? if a good day have not mended them, must not a bad needs pair them? The Lord flaite many of you this day out of your holes and corners: me thinks I behold your face with horror and fear of any good: 
Esay 55.8.  but seeing the long sufferings of God are bottomless, and his love as fare above our thoughts, as the heavens above earth, therefore I leave God's secrets unto himself, and spread before you still (even at this last farewell) the cords of the Lord, and beseech you to come in, and be converted, and get this spirit of grace into you ere you go hence, and be seen no more. 
Psal. 39.3. Gal. 1. ult.  Oh it would make the Angels rejoice, and the world to wonder, as Paul saith, Gal. 1. Those that having known me a persecutor, heard that I was become a Preacher of the Gospel, they magnified God for me: so should praises be offered up by many for you, if it should be thus. Who can tell brethren, long hath the Gospel been laid in three pecks of meal in some of you, 
Mat. 13.33.  if now it might at last break out as leaven, and season you throughout, what a blessed parting should it be to you and me? As you are, I grant, (most of you) no other is to be looked for, then hath been; earth at first, earth still, and earth hereafter. But if earth, earth, earth will hear the Word of the Lord, it shall be otherwise: Naaman was as far off as you, till he washed in Jordan: but afterward what a spirit of healing and conversion came he forth withal? How doth he come bacl to Elisha? Who can stay him? How is his lowering heart enlarged to the Prophet? What is too dear for him? he loves the ground he stands upon, and would carry it away upon mules, his heart is ravished with God and his worship, and much water cannot quench love. Such might you be, if the Lord would send Elisha to you. Elisha is gone, and the coming and going, death and departure of many, both Elija's and Elishaes' you have seen, and now of me a poor Minister of Christ: What shall no fruit come of all? I am now going to tell my Master, what fruit of all these six year's work here, and many more in other places, and by other my Predecessors hath been reaped: What? shall I be able to say nothing to comfort the heart of God and his people? Oh sad thing! Well, I leave it to your thoughts, it is as much as I can say, That if God persuade you, nothing was done upon Naaman, but might be done upon you! Many of your own number, out of the stools wherein you sit, some of your wives in your bosoms, children and servants under your roofs, have tasted the like, and what hindereth but you may? Oh choose rather to follow my counsel, then to cause the wrath of God to smoke out against you, for adding drunkenness to thirst, and speaking peace to yourselves, 
Deut. 29.15.  and saying, Though I still walk on in the stubbornness of my heart, yet I shall do well enough! God keep this plague fare from you. And so much for this.  
Branch 4 Lastly, (and so I shut up all) you that have long feared the Lord, 
Exhortations  and shown forth the fruit of this spirit of Conversion, go forward, and persevere. I must not deny God the honour of his truth, 
And such as have to nourish it in themselves  he hath not left us without witness in this particular. Few are they, whom this doctrine is verified in: yet some there are, and the very sight of their faces this day, doth not a little encourage me to speak unto them. If ever then you saw cause at your first coming out of Jordan, to join with God, his Religion, his glory, now especially join partners, and cle●ve to him: now side with him, and the power of Christianity. Surely he that hath hitherto kept you alive, and brought you safely through so many waters, deserves it much more at your hands now, being much nearer to your salvation, 
Rom. 13.11. 1 King. 9.33.  then when you first believed. Do as those two Eunuches of Jezabel, when Jehu cried out, Who is on my side, Who? They looked out at the window, and became agents for him. Can they thrust her down headlong, who were of her bedchamber? how much more you, who have long since been sworn confederates to the Lord Jesus? Never was there better season for you (if there be but a spark of this spirit in you) to declare yourselves, on whose side you are: The power of godliness is on every side deserted, and she thrown to the ground, if God mercifully did not by the power of the sword, and civil Magistrate preserve us, what should we be, save a booty to Papists, and enemies, who have long watched our overthrow? Now therefore, if you halt with God, halt for ever. If God be not God, 
1 King. 18.21.  give him over: If he be that God who hath forgiven you, and will save you, let Baal be Baal, and let him be as he deserveth: Say thus, Have I but one poor life to give for him, who gave ten thousand times a more precious one for me, and shall I think it too dear for him? Shall Rimmon be more dear to me? Shall I go and bow to that Idol, having received a better cure from the God of Israel, than he could have given me? No Lord, There thou wannest my heart to thyself for ever; That sweet welcome, those embraces which then I felt, those Flagons and Apples can never be forgotten: 
Cantic. 2.5. Psal. 73.19.  I behold the works of such as decline, but I bless thee, I repent not of my choice, their Image is despised by me; My soul come not into their counsels. Oh! if you can say thus, bless God, who hath kept you! And for time to come, I exhort you, that the more you shall see the power of truth scorned and forsaken in the world, the closer you cleave to it, and if this be to be vile, be yet more vile! 
2 Sam. 6.22.  Pick out some special services, in which you may be useful to God and his glory! If the Devil take any Apprentices, he will set his mark upon them, both in their hands and foreheads: either they must show some singular zeal for him, or else he will suspect them! And are you ashamed of your Master? 
Matth. 7. end.  Now this world destroys the Law, writ it you, upon your frontlets, and the fringes of your garments; show the world what Master you serve, 
Deut. 6.8.  and be not ashamed. Let the same spirit rest in your bosoms, for Grace which you see now a days rests upon them, who are going from us into New-England. They will not endure you to speak one word amiss of it, but their hearts are at their mouths presently: they magnify and extol it in all places, wheresoever they become: their very spirits are possessed and taken up with the hope and longing for it, they stand upon thorns, till they be there where their treasure is, they are soon knocked off from hence, though their native soil, where they have had all their conversation, yet as if they had not known it, so do they renounce it, and all the contents of it: They use it as if they used it not, for the affection sake, they bear the other: Parents, neighbours, kindred, yea, wives and children, are deserted for it, and who may control them? Tell them of the sad attempt of going, what danger by Sea, what change of fare there, and want of all commodities. Oh! you do but encourage them by your dissuasives, they are content to learn to deny themselves, and to change their dainty diet, for bare, their soft beds for hard, and what not? so they may come thither. Pains, cost, selling all, and packing up their fardels is nothing to them, for their desire sake. Oftentimes I have wished the place good enough for such affections: But in this argument, touching the spirit of Conversion and Grace, for the embracing of which, no affections can be sufficient, how do we flag? Where is the man who can do thus much for God and his glory, from the experience of mercy? Ask thine own heart; Do I loathe the least appearance of evil? do I carry about me the zeal of Gods own house? am I tender of the least offence? can I not endure the least affront to his person, Laws, Gospel, Ordinances? do I honour his Ministers? do I think nothing too dear for him, is my life, liberty, name, wife, children, vile unto me, in respect of a good conscience? Oh! that it were so! How happy should we be in approving ourselves.  
Let me leave generals, 
Particular urging of this exhortation to all sorts, Ministers people, Magistrates, etc.  and come to particular estates and conditions: ye Ministers of God, pick out special service for God, a few of you are left to wrestle for God, ply your work, let not the glory of the Gospel's fall, labour to inspire the souls of your hearers with Christ; alas! they cannot choose but be dead hearted, when there is no glad tidings brought them, no love shed into their souls. Ye people, look up your old evidences for Heaven, & scour off your rust, you see upon what costly terms the Gospel is maintained; this is no season to palter out your time, show forth your courage for God, let not the spirit of Popery nor profaneness quash that spirit of Grace which is within your bosoms: Walk humbly, wisely, and yet boldly, hold out the truth of God without fear, against all scorners and Edomites, God shall prop you up, fear not, the vilest wretch shall never be able to resist that spirit, by which you speak and walk. It is not your duties, hearing Sermons which will serve turn, except you get into the way of God, and get your spirits whetted up to a lively temper of godliness, you shall but add heaps to heaps, and die of thirst: Rake up the ashes of your first sacrifice, and see if there be any one sparkle alive, 
judg. 15.16.18.  to kindle that old fire in your hearts God hath now fare more need of it, than he had then: If you cannot find old sparks, go to Heaven for new, for a double portion of it, else you will hardly hold out in these cold times. You young Novices here among us, who in your youth have begun well, and honoured the labours of God's servants by your zeal, by your answering to Catechism, & by drawing on many to God, be not discouraged, that the same Grace which made you young Sts. can make you old ones, I doubt it not, but bless God for the hope I conceive of your growth and fruit: 
Esay 8.18. 1 john 4.4.  though we are as signs (both we and the children which God hath given us) and wonders to the world, fear not, greater is he that is in us, then with them. You Magistrates hereabouts, you Headboroughs and Officers at home, do not play the cowards in the cause of God, and the government of the Town: suffer not drunkards to fill up your Alehouses here, upon the day of our Lecture, and to rout in all cursed behaviour, all the day after, going together by the ears, swearing and swaggering: let not your Taverns and places of resort be more frequented than God's house: I see ruin before mine eyes, and the young fry will prove worse than their Predecessors: your glory is gone, except you hold together, and prevent sin from flowing down your streets, and overthrowing all. 
2 Cor. 2.14. ●●  And in a word, to all sorts I speak, scatter the savour of this spirit of Grace all about the places where you dwell: shine especially within your own sphere, and families: lay in for grace and mercy, for your husbands, wives, children, kinsfolk, and neighbours, who have long been ignorant, profane (or formal worshippers at the best) pluck them out of the fire by violence; 
jude ult.  Perhaps some seed lies under a clod, they are not so deeply sunk under the slavery of those Idols, but that God may fetch out somewhat of them at the last: and shall it die for lack of stirring up? Be earnest with God, and strive hard for the whole corner, this poor Country, in which ancient zeal and the spirit of Grace, decays exceedingly: Easie serving of God for fashion, and this love of the creature hath eaten up all. The last year we were almost starven for bodily bread, but God be thanked, better food did help well, both to content the poorer sort, and to uphold their spirits with patience; yea, and to persuade the richer sort to mercy and compassion. Now we fear a worse famine, if not want of the Word, yet, that the Lord (for our wretched unfruitfulness) may fill our mouths with Quails, 
Mumb. 11.20.  and suffer them to come out again at our nostrils; may fat us with means, and curse us with leanness in our souls. 
Psal. 106.15.  Lord suffer not the child to die at the breasts for lack of milk: nor having it, to surfeit! Oh thou who hast bred us by thy Word, with the lively spirit of Grace, preserve us by the same nourishment, whereby we are begotten.  
And so, for such among us (brethren) as have continued constantly Branch 5 in this zeal of the Gospel, 
Consolation to all such as walk in the comfort of the spirit of conversion.  I do here reach out comfort unto them, and say to them, as Elisha to Naaman, Go in peace. Though you and I should never hear the voice, nor see the face of other, yet we shall do well, as long as the peace of God is with us: Nourish your hearts still, till death, in this love of the Gospel; Make not shipwreck in the havens. Think not now of any new way: Turn not to the world, for they care not for you: you stink to them, therefore hold to your old Master, and be his servants for ever: Let the Lord beat you out of his doors, before you dare start from him: you have been his so long, that as Peter said, Whither should we go (Lord) from thee? 
john 6.68.  thou hast the words of eternal life. Though there be neither Calf in the stall, nor B●llock in the heard: though the Olive cast her fruit, and the Vine decay, yet God shall be your salvation. Though means fail, 
Habac. 3.17.18.  yet this spirit of grace in you, shall be a lively immortal stock in you, and preserve you by faith, to the day of salvation. 
1 Pen. 1.5.  These are times wherein sin abounds, it is the very hour of darkness: 
Revel. 3.10.  Pray that as you have kept the Word of God's patience all this while, so he would keep you, though all the world should be over-shadowed. And, although (perhaps) you take thought for your first edge, which is blunted by long continuance and custom: 
Ephes. 3.16, 17  yet so long as your metal holds good steel to the back, and you grow rooted, settled, and stable in all faith, love, and fruitfulness, fear not, he that hath begun, will perfect his work; Faithful is he who hath promised. 
1 Thes. 5.24.  To the work of whose Grace I commend you: which is able to sanctify you throughout, and both to keep your bodies, soul, and spirits, 
1 Thes. 5.25.  pure and blameless to his coming, through the Lord Jesus; to whom with the Father and the Spirit, that immortal, invisible, and only wise God, 
1 Tim. 1.17.  be all honour and praise, for ever, Amen.   
FINIS.   

AN APPENDIX, OR POSTSCRIPT TO THE READER.  
ANd thus (good Reader) thou hast these Lectures penned to the uttermost wherein they were preached: And as I intended to preach no more, so neither do I purpose to trouble thee with more than I preached: The Verses following to the twentieth, savour wholly of a spirit carried zealously towards God, whose mercy cured both Naaman's body and soul: a draught whereof I gave thee in this last Lecture. I grant, there are some passages of obscurity attending the words next to them I have handled: which some scrupulous Reader might think himself wronged, if they should wholly be unsaluted. Wherefore (to give a very short touch of them) thus conceive of the severals thereof.  

THerefore take a blessing, etc. But he said, 
Vers. 15. end 16.  As the Lord liveth] Touching this Addition of his large gifts, to his large heart, I have already spoken of it in the servants arguments: and shown there the duty of the people to their Ministers. And we must know it did not abhor from the custom of those times, either to off●r or accept gratuities by the Prophets. But, touching his refusal, he was intimated from God, to reject it, and that with a solemn oath, by the life of God. Not that rash oaths are to be admitted, in every solemn or serious case of truth: But partly for the settling of Naaman's spirit, that he might spare needless obtrusions, and partly, that he might know, it came f●om no distaste in the Prophet, but it was God who barred it. And why? Doubtless the Lord would not that rewards coming from a Novice (whose strength was small, though his wealth great) nor any bruit thereof among Heathens (who must have heard of the fees, as well as the cure) should disparage and prejudice the grace and freedom of so miraculous a work, as the conversion of a soul, and the healing of a Leper. And therefore he would have all such sinister constructions to be dashed: Gods Prophets never stand in such deep needs, that God must be dishonoured by their supply. God scorned to be thought to send for Naaman, to possess his Treasure, or enrich his Prophet: Teaching us, not to rake together boons and gifts from men, or advantages to ourselves, counting all fish that comes to net: But wisely to lay things together, considering what our persons, the cause of God, the persons that give, either unable, or ungrounded, or any other circumstances may admit for the warranting or disabling of the receipt. For some cases are too hot, and too heavy, to meddle with such matters, tending to a snare, and therefore let them perish rather than Religion should suffer thereby. This latitude of giving and receiving, is not easily restrained, where Wisdom and Discretion holds not the rain. And Naaman said, Shall there not then be given two Mules load of earth to thy servant? For thy servant will worship no other God, etc. A reply of Naaman to this refusal, with his reason: In the former, he seems to speak thus, If thou only aimest at my souls good, and not thine own: harken to my motion, of two Mules load of earth, (that is, so much as will serve me to worship upon) for I hear that God will only be worshipped in his holy Land, or the bounds of his Church. This argued his weakness: for God might be worshipped by true Proselytes any where, though not in Sacrifices. And, it was not so fare from Aram to jerusalem. Wonder not therefore, if the Prophet yielded not. For herein be showed himself a Novice, and no wonder: Young beginners must be hatched up and encouraged. But, for the thing which is to be noted, it is this, That in ignorant beginners, there are many tolerable follies, and infirmities, inseparably mixed, till better light and information ripen and rectify them. There must be a time allotted for every thing and the Disciples of Christ while he lived with them, were extremely weak: Christ being in his humility, they were bare: but after when he came to his Crown, he gave them gifts abundantly. And we need not wonder if Popery after so long a soaking in their dregs, are so stolen and settled in their superstitions: when as, even at, and with the first onset upon Religion, and creeping out of Paganism, this poor pilgrim here grows superstitious. When are we free from evil? Whiles drowned in profaneness, we are on the left hand, when brought to Religion, than a right-handed enemy invades us, Superstition as a Canker breeding in the fairest Apple of Devotion, to defile it Religion cannot quit us from danger. There is a white Devil as well as a black: Ignorance and weakness being unable to avoid many right-hand evils. Yet better (of the two) that our milk seethe a little over, then be eaten raw: although both would be shunned. What a world of scurf broke into the Church of God after the first three hundred years since Christ? Persecution ceasing, and Christianity (under Constantine) beginning to prosper, how did Satan (hedged out one way) creep in worse another? We say, Out of the ashes of sin, sin may spring up. Out of those ashes of persecution, arose undue honour to Martyrs, Orations, sepulchers, Prayers to God at their Tombs, Censings, and the like, till Superstition without a word, bred Idolatry against it, and laid a nest egg for a world of Popish trash to ensue upon it. The sad issue of it this day, argues of what stamp it is. Let us labour therefore to keep devotion within due bounds, lest else she which was at first legitimate, after breed bastards for lack of knowledge. And so much for this.  
The other thing is his Reason, 
Verse 17.  fetched from the integrity of his heart, in point of the worship of his only God, who had converted him, and no other. It is the same which is said in vers. 15. which gave occasion to the last Lecture, proceeding from the spirit of his cure. It is (as I have said) an instinct and inbred affection of all true converts, to clasp and cling wholly to the God of mercy, and to the truth of his worship, who hath accepted them to favour. And therefore the first real consequent, and formal adjunct of his conversion, is wholly & for ever to ejure Jdols. So that all defiled schismatics and Heretics, Jdolaters, justly question their true conversion. Into their counsel let not our souls come.  

Vers. 18.  In this the Lord be merciful to thy servant, etc.] As he is resolved touching the last term and object of his worship: so yet he sadly staggers about the circumstances. It hath long possessed the spirits of most men, that Naaman resolved upon the bowing before the jdol, and craved pardon for it, as a gainful sin, and that which he was loath to forgo. But they are much deceived. For the opening of his speech, consider there is somewhat in it good: somewhat doubtful. That which was good was this, that out of a tender respect to preserve his purpose of sound worship, he smites first upon his chiefest fear, lays his hand upon the pained plat, and is most solicitous, for that sin which had been, was like to be most difficult and offensive in his way. This he takes most thought how to be rid of. Fire always consumes that matter which most opposes it: so doth grace carry the soul with most jealousy, ca●e and resolution against that sin which hath been beloved'st, and threatens greatest resistance to a repentant course That which was doubtful in his words, is this, That he desires to be pardoned in his bowing afterward (for so I take the words to import, not for time past:) but the opinion of most men concerning his resolution, is very uncharitable. He is now in his chief heat and zeal for God, therefore to come in with a dispensation for a thing, contrary to his vow (in some kind) were very absurd and unseasonable to imagine. But we must conceive this verse to contain the pith of all that had passed betwixt him and Elisha; touching his complaint I take it thus therefore, that here is a fight in Naaman, viz. betwixt zeal on the one side, and ignorance, doubtfulness, and infirmity on the other. Having therefore (not doubt) debated with the Prophet, touching this great stumbling-block which was like to lie in his way, by his Masters leaning upon him before the jdol, and the Lord (for the present) hiding from him the particular counsel, which he then needed: as a man not knowing what he should do at the instant, whether to abhor such concurrence, enduring what ever should ensue, or correspond with h●s Master: he breaks out into this passionate speech, that if it must be so, that for avoiding of some inconveniences, till God did further reveal himself in that point, he must go in and bow (which God knew how irksome it would be to his tender heart, and derogatory to God) that then the Lord would dispense with his weakness, and doubtfulness in that case, When I shall (saith he) go in: he doth not affirm he will, much less hath he delight and resolution in it: but if God do not between this and that occasion, more fully resolve him, that then he would not strictly look upon his act, but his intent. Neither is this new in Scripture in some cases, that God tolerates for a time, that which is not warrantable in case of a straight, as in the midwives lie to Pharaoh. If any shall object, that he should have renounced such a concurrence directly, and made no pause: I answer, Who doubts of the Rule, That in God's matters no deliberation must be admitted (as that holy Martyr said:) But is this Rule so soon learned by heart, by a Novice which hath scarce time to con his lesson? No doubtless, fear, and ignorance what should be done in a case so difficult, and so sudden, beset his sad heart, and forced this humble suit to the Prophet, that look what hitherto was doubtful, he would be his mouth to God, to resolve and satisfy his perplexed spirit in it when it should seem best. This conclusion I suppose the Text may well bear, When I shall go, that is, b● urged to go; When I shall bow, that is, be expected to bow: then in this, or about this, the Lord be merciful to me; that is, resolve me beforehand, what I am to do; Whether to trust God for my place and office, more than fear the displeasure of the King; or to bow with him in the Temple, till further light and strength shall be revealed. All this, though it savour of such weakness and ignorance (as in a Novice, in a trial of such consequence is not strange) yet I deny, that it ought to be construed to come from a spirit of mere base collusion and purpose to sin against conscience. Now since the Text may admit such a construction, I demand, why ought it not? for it is a rule of interpretation, In doubtful senses charity must oversway. And who knows what light God might afford him, when he was gone from the Prophet? Sure it is by the Prophet's farewell (Go in peace) that Elisha little doubted of it For to still his anxious mind he bids him so do. Touching the point of Aequivocation, I have handled it upon vers. 13.  
Go in peace] q. d. Let not this overmuch disquiet thy spirit, to hinder and dash thy joy and comfort in God. Possess thy soul in peace: go not wilfully against thy light: nourish this thy tenderness still; and that God who hath done the fare greater, will much more do the lesser for thee; either overpowering thy Master to release thee of this snare, or else strengthening thy timorous and weak spirit, to take leave, eand to reject the show of any Aequivocation, let whatsoever danger come thereof, that possibly may. So much for the Readers satisfaction, leaving my judgement to them that are wise. Enjoy this with the rest, and profit by all, repaying me thy Prayers.   
FINIS.