Iudas Repentance.

THese words doe containe the re­pentance of Iudas after his great sinne of betraying Christ; The summe of them is to shew what Sentence hee had cast upon him.

The parts of the words are these five:

First, a description of Iudas, One who betrayed Christ.

[Page 2] Secondly, the occasion of his Repentance; which is set forth by the circumstance of Time; When he saw he was condemned.

Thirdly; the Repentance itselfe, in these words, He repented himselfe, and brought againe, &c. Of which Repentance there are three parts:

1. He made restitution of that hee had taken, hee brought againe the thirty silver peeces.

2. He confesseth his sinne, saying, I have sinned in betraying innocent blood.

3. Hee shewes himselfe sorrowfull, so that if it were to doe againe, he would not doe it; which is another effect of his Repentance.

Fourthly, the entertainment that hee had of the Chiefe Priests and Elders afterward. Wherein observe,

1. They excule themselves, saying, What is that to us? although they had little reason to say so; for if hee had sinned in betraying Christ, then much more they who were the causes thereof.

2. They lay more burthen upon him, Looke thou to it.

Fifthly, the issue of all this; wherein is set downe,

1. What comfort hee had of those thirty silver peeces; He cast downe the silver peeces.

2. What Judgement God inflicted on him, hee made him his owne Executioner; He departed, and went and hanged himselfe. These are the parts of the words.

First, for the description of Iudas (one that be­trayed Christ.) From whence observe, the doctrine is this, ‘ [Page 3] That looke what a man is in his life-time, such shall bee Doctr. his name in the end; if their lives have beene bad, their names at their death will be according; if good, their report shall be thereafter: as it is here plaine in Judas, hee hath his name according to his desert.’

I deny not, but for a time a good man may bee evill spoken of, and an evill man may be magnified: For the former, wee may see it in many places; Our Saviour Christ himselfe was little regarded of the Scribes and Pharises; David may for a while be despised; Paul may be reproached; and so Io­seph, and many others. For the second, wicked men for a while may have good report; Iudas may so carry himselfe for a while, that none of the Disci­ples would so much as suspect him for a traytorto his Master. But behold the end of these men, it shall surely bee according to their deeds: Let Iero­boam carry a faire shew, let Ahab have a good re­port for a while, but marke the end of these men; for Ieroboam, who mingled his owne devices with the worship of God, behold, he hath his brand set upon him for his perpetuall infamy; Ieroboam the sonne of Nebat, who made all Israel to sinne, 2 King. 10. 29. and although Amazia made a great shew, yet at last was marked for an hypocrite; so Ahab at last was branded with a name of eternal disgrace. On the centrary side, good mens names shall flou­rish at their death, though it may bee before disgra­ced. David, although hee had committed many grievous sinnes, yet at the last his name was most [Page 4] honourable: And thus is that verified, God blesseth the righteous, but the name of the wicked shall rot, Prov. 10. 7.

Now to come to the Reasons of this Doctrine, why the Lord doth reward every man in the end according to their wayes in their life time.

The first reason hereof is taken from God him­selfe; he blesseth and curseth mens wayes accor­ding to their workes; therefore needs must it bee that hee must blesse the godly, but curse the wic­ked; hee maketh their names to rot, and rotten things soone stincke: Hence is it that names of so many are so infamous after their death. And this the Lord doth for two reasons.

First, in regard of his truth, he cannot be corrup­ted. Reas. 1. And therefore as men are indeed, so hee bles­seth or punisheth them; and although men may be deceived, yet he cannot; For hee knoweth the way of the righteous, and the way of the wicked shall perish, Psal. 1. 6. Psal. 1. 6.

Secondly, in regard of his glory; I will honour them that honour me, saith the Lord: If those that dishonour God should be honoured; or if those 1 Sam. 2. 30 that honour God, should be dishonoured, it would be an impeachment to his honour; but God is ten­der over his honour, and therefore by no meanes will he suffer it so to be.

The second Reason is drawne from the men themselves; ordinarily men will bee like them­selves: Reas. 2. Feigned things quickly returne into their owne nature, if good mettle be covered over with [Page 5] bad, the bad will soone weare away, and the good will appeare; and on the contrary side, if bad met­tle bee covered with good, the good will soone weare away, and the bad will be seene; so a godly man may have some slips, but at the last it will ap­peare what he is; and an hypocrite may have ma­ny a good fit, yet sooner or later he will shew him­selfe to be like himselfe.

The third reason is taken from other men; at the end envy ceaseth, and then their consciences that Reas. 3. before did but whisper, shall now speake aloud in their eares, that they have beene good men: on the other side, for wicked men, it may be they have beene great men, and so they dare not speake as they thought, but then feare shall be removed, and then they shall use liberty of speech: for why are wicked men well spoken of in this life? but onely because that men dare not speake their minds; but then, when both envie and feare shall be removed, then shall Paul be Paul, and Iudas shall be Iudas.

Now the Vses are these three:

First, If mens names shall be according to their Use 3. hearts in their life times, then take heed that thou keepe not an evill heart in secret; for God who sees thy sinnes in secret, will reward thee openly; Mat 6. 4. God sees thy secret prophanenesse, thy secret cove­tousnesse; surely without thou doest speedily a­mend, God in the end will give thee a name accor­dingly: on the contrary, art thou secretly upright, holy, &c. God certainly who seeth it, will in the end plentifully reward thee; for if we have not [Page 6] credit with God, surely all glosses and shifts will doe no good: so that this is true both as well for the evill as the good. Let every man therefore looke to his owne conscience, and see how the case standeth with him. Art thou an hypocrite? God will even set a brand upon thee, as he did upon Cain which shall never be seperated from thee, no more Gen. 4. 15. then the shadow from the body; thou shalt never have a good name with men; yea, and rather then thy wickednesse shall be hidden, the very birds of the ayre shall disclose it; and although it may be thou thinkest that thy power or authority wil shield thee from an ill report, yet I tell thee thy expectati­on will much be frustrated.

Secondly, This should teach us daily to renew our repentance for our sinnes; for although it may Vse 2. be our sinnes be remitted, yet unlesse we doe daily by repentance cleanse our hearts, God at the length will bring us to shame; and as Iosephs brethren, who because they did not repent them of their sinne a­gainst their brother, were many yeeres after grie­ved and troubled for the same. Therefore as you love your names, by daily repentance make up the breaches of your heart and life; for thus did the Prophet David. Who would ever in the least man­ner have immagined that he, after his great sinnes of murder and adulterie, would have recovered his name; yet because that he unfeinedly, even from the bottome of his heart repented, behold at the last he recovers againe his name, and in the end di­eth both full of riches and honours. So likewise [Page 7] Iob, though he was in his life time very impatient yet because that he repented him of it truly; after­ward he is honoured for his patience; and hence is it that Saint Iames saith, Remember the patience of Iob. Iam. 5. A good name cannot but must follow grace and vertue, no lesse then a sweet smell will needes follow flowers and sweet oyntments. If then thou hast committed any sinne either in secret or o­penly, wilt thou have thy good name recovered before thou dye? be sure to make thy heart sure by repentance.

Thirdly, Let not good men be discouraged for Vse 3. evill reports that they may here have for a time, nor let not evill men be encouraged for the good reports for a time they may have; for at the last all evill reports that are cast on the godly shall vanish away, and all the good report that the wicked have had shall quite forsake them, and every one then shall plainly appeare what he is: the reason of this is, because the reports of the wicked have no sure rooting. Indeede certaine it is, that the godly of­ten have an ill name, yet most sure is it, that at the last God will make their goodnesse to breake forth as the Sunne when it hath beene long darkened. Yet here must be one caution premised, that our hearts be substantially good. I denie not but a man may have some blemishes, but we must daily la­bour to keepe our hearts unspotted of the world: We must behave our selves blamelesly; but how? not by stopping the mouthes of men; but we must keepe our selves unspotted of the world, and arme [Page 8] our selves against it, by abstaining from sinne.

If paper be well oyled, cast inke upon it, and it will soone returne off againe, but if it be not oyled Simile. it will stay on; so if our hearts be well oyled a­gainst the world, by our innocent carriage, then if they have ill reports cast upon them, they will not remaine qut off againe presently; and so againe on the contrary side. And thus much for the first part of my Text.

2. The time [When he saw he was condemned.] Hence learne againe, ‘That sinnes are commonly covered and glosses put upon them untill they becommitted, but after they becom­mitted Doctr. 2. they seeme most vile and odious.’

This is plaine here in Iudas, before he commit­ted this sinne it seemed a matter of nothing unto him, but after behold how hainous it is. Sathan herein is very readie to deceive us, as wee may see in manie examples. Thus delt he with Dauid when he went to number the people, when Ioab represen­ted the sinne to him well enough, yet it seemed no­thing 1 Chro. 21. 3 to him, but he must needs have it done, then afterwards see how hainous it was to him, inso­much that it made him cry out, saying, I have done exceeding foolishly. But should we trace the whole Vers. 8. Bible, we can findeno better example then this of Iudas; Christ had given him so manie warnings, saying, One of you shall betray me: And againe, I have chosen twelue, and behold one of you is a divell. And a­gaine, Mat. 26. 21. Iohn 6. 70. [Page 9] It were better for that man, by whom the Sonne Marke 14 21 of man shall be betrayed, that he had never beene borne: yet all this would not serve, but the luster of the thirtie silver peeces had so blinded his eyes, that he could not see.

Now for the Reasons.

The first Reason is taken from a mans selfe; our lusts within us are so strong that we cannot see the Reas. 1. sinne; as was that in Cain: for the properties of these lusts are to cast a mist before our eyes, and to blinde-fold us thereby. As when a man doth any thing in his anger, while his anger lasts, he thinketh that he doth it with reason, but afterward he judg­eth himselfe for it, and considers the thing as it is in itselfe; so is it when a man is blinded with his lusts, he goes on in sinne, perit enim judicium, cum res transit in effectum.

The second Reason is from the Divell, who co­vers our sinnes before they are committed with Reas. 2. some bairs; for hee knowes no fish will bite at a bare hooke: so sinne at the first is covered with pro­fit, pleasures, &c. or else he laboureth to minse it with distinctions, but when its committed, then he sets it forth in its owne proper colours.

The third Reason is from God himselfe, who Reas. 3. giueth men up oftentimes in his just judgement; and then use all the perswasions and reasons in the world, and you cannot move them from it: hence is it that the Apostle speakes, Rom. 1. 28. As they regar­ded not to know God, so God gave them over to a repro­bate Roin 1. 28 sense, that they were not able to discerne of the [Page 10] truth: which is a metaphor taken from a tough­stone, which is able to discerne betweene true gold and false; but when the vertue of this touch-stone is taken away, then it cannot difcerne; so in like manner, when as God shall give a man up to com­mit sinne, and take away his right minde, he can­not discerne evill from good, no more then a blind man can judge of colours; yea, and he is no stron­ger to resist any tentation, then Sampson was when his haire was cut off, to resist his enemies.

Indeed I deny not but that God may sometimes for sinne, leave good men to themselves; thus God delt with Ezekias, 2 Chron. 32. 31. who because he had shewed the Embassadours of the Prince of Ba­byion all his furniture, it is said God left him to him­selfe.

And this is done for these two Reasons:

First, because God is willing to it for his owne glory. Reas.

Secondly, because by this their consciences come to be awakened, and begins to ring a loud peale in their eares.

But here we must know, that there is a great dif­ference betweene Gods leaving of wicked men to themselves, and good men to themselves.

For first, for wicked men, their conscience is a­wakened, but not soundly untill the day of death, although they may have some remorse and sorrow before. But commonly God awakes a good man sooner. The sinnes of a good man are either lesser or greater; if lesser, he is sooner awakened; if [Page 11] greater, he is awaked with greater difficultie; for a grose sinne is alwayes most dangerous; this yee may see plainly in David, when he had cut off the lap of Sauls garment, hee quickly perceived his sinne; but when he had committed the foule sinne of adultery, he was more a great deale insensible of that.

The reason why wee are so insensible in grose sinnes is this, because when a godly man commits Reas. but a little sinne, for all that his heart stil remaines in good temper; but when he commits a great sinne, then its all out of order, and cannot perceive it so soone. Even as a man, if he hath a great blow Simile. on the head with a staffe, he is lesse sensible then if he had a little scratch or rench; so is it with Gods children in committing of sinne. Now the Use is this:

Seeing that this is the Divels craftinesse, first to Vse. cover sinnes before they be committed, let us then when we are assaulted with any tentation, take heed; let us not beleeve that that sinne is little, but rather let us demurre and consider a little the matter; If thou hast any good motions in thee, execute them speedily; but if thou art tempted to wickednesse stay a while, and consider a while. Its the note of a foole to goe on he regardeth not whether; but its the signe of a wise man, to see a danger a farre off, and escape it. Consider what will follow thy sin. At the first Iudas thought that thirty peeces of sil­ver would have made amends for all, but after he was condemned, he repented for his former fol­ly. [Page 12] If before we sinne we could but feele the se­quences, we would never commit it; if we could but see the blindnesse of minde, the horrour of con­science, the hardnesse of heart that will insepara­bly follow them, we would certainly shun them; for is any man so mad as to thinke that if a man felt the surfeit first, before he eat the sweet meat, that he would then eat it? no surely: so could we but see the punishment now that will follow a lit­tle pleasure, surely we would reject all the plea­sure.

Let us therefore be so wise for to looke to the baits that the divell casts before us, for he is cunning and subtill, and its good for us to thinke so.

We usually labour and strive against evill com­pany, to abstaine from them; why should we then meddle with the divell, or be in his company? E­vah was drawne to sinne through conference with Gen. 3. [...] him, although it may be at the first she intended it not. Gaze not at all upon these baits of sathan. And if he doe presse sore upon you, consider the conse­quents that will certainly follow, and say as Iezabel said (though after another manner) had Zimri peace, who slew his Master. If he tempt thee to lying, then say, had Annanias and Saphira peace, who lyed to the Lord? If he tempteth you to other sinnes, looke what the Scripture saith against such sinnes; as if he intice thee to commit fornication, remember that of the Apostle, Commit not fornicati­on, as some did, whereof dyed three and twenty thou sands: 1 Corin. 10 Gen 38. 9 or say thus, had Onan peace, who sinned in thus do­ing. [Page 13] Doth he intice thee to drunkennesse, say with thy selfe, had Nabal peace, who died not for his churlishnesse, but for his drunkennesse; so for any sinne in generall, doth he intice thee to it, looke to the plaine words of the Scripture; for there is no sinne without bitternesse.

But now to the intent we may the better be able to avoide his baits, let us consider the deceits and glosses which he useth to put before us: which are these:

His first deceit is, that he seldome tempts one to Satansdeceits 1 the committing of one of the lest sinnes, but he pro­miseth either profit, pleasure, or some reward.

Now to this I answer, first, Here consider, if thou Answ. 2. doest not deprive thy selfe of a greater pleasure, e­ven of the pleasure of a good conscience, surely that will bring more joy and comfort then any earthly thing can, yea, and at the last, more advantage in out­ward things then sinne.

Secondly, when he tels thee of his profitand plea­sure; Answ. 2. tell him that he cannot be as good as his word, for the pleasures of sinare but for a season, and in the midst of these pleasures there is griese.

Now there is a double misery in every sinne:

First, that which is inherent, which is the sinne itselfe. The minde can never take contentment till it have the proper object; and every thing taketh pleasure when it is as it should be, otherwise it doth not, but as alegge or an arme being out of joynt, is full of paine and griefe; so when the mind and faculties thereof are distracted, they were as it [Page 14] were out of joynt, and full of griefe. The pleasures of the wicked have sorrow with them, but the sor­rowes of the godly have joy.

Secondly, as to good actions there is pleasure adjoyned, so there are also some wils which follow every sinne. Sathan hee presents before our eyes faire pleasures, when he tempts us to hainous sins; but he never shewes us the paine and griefe that will follow. Thus did he with our Saviour, when he tempted him, shewing him all the kingdomes of the world, and the glory of them; but never did he shew him the griefe. Thus likewise did he when he tempted the Jsraelites, shewing them their flesh­pots in Egypt, and their onions, &c. but he never shewed them the grievous paine and servitude that there in making brickes they did under­goe.

His second deceipt is this; he tels us, that though we sinne, yet we may escape and goe to heaven not­withstanding. 2. Deceit.

I answer: Doe but remember what God saith to this temptation, Deut. 29. 19. When hee shall heare Answ. the words of this curse, if hee shall blesse himselfe in his heart, saying, I shall haue peace, although I walke ac­cording to the stubbornenesse of mine owne heart, quasi dixit, though I commit such and such sinnes, yet notwithstanding I shall goe to heaven; but marke what God saith, I willnot be mercifull unto that man, but my wrath and my jealousie shall smoake against him, every curse that is written in this booke shall light upon him, and his name shall be ro [...]ted out from under heaven. [Page 15] So Esd. 28. 12. I will disanull your covenant, and your agreement with hell shall not stand, qvasi dixit, when a man thinkes he shall efcape hell, and goe to hea­ven, though he commitsinne, he doth, as it were, make a covenant with hell, but God saith that cove­nant shall not stand. So Esd. 44. 11. Destruction shall come suddenly on them, and they shall not know the mor­ning thereof. Indeed, perhaps they say, we will re­pent in the meane time; but I wish them seriously to consider the fore-named places.

Thirdly, the Divell tels us, that though we com­mit 3. Deceit. finne, yet we may leave it when we will.

But for the answer of this; know, it is a meere Answ. delusion; for can a black-moore change his skinne, Ier. 13. 23. Suppose a black-moore should be war­ned to come before a Prince with a faire skinne, and have a weekes space to prepare himselfe, and de­ferre it untill the last day, thinking he could doe it soone enough; would he not be accounted a foole? yet a black-moore shall sooner change his skin, then a wicked man depart from his evill way. Sinne is like to sicknesse, it weakens the strength of the mind, of the judgment, and affections, and takes away all our purposes which we had at the first.

If a man that is sicke can keepe his strength, then may a man that lives in finne keepe his, and rouze himselfe up by repentance at his pleasure; but it is not so, its God onely that giveth repentance, now the spirit bloweth were it lusteth. If you say, I will be sorrowfull, forsake my sinnes, and repent when sicknesse comes, this will hardly prove true repen­tance, [Page 16] for Iudas did so. This repentance most com­monly riseth from selfe-love; every creature lo­veth his owne safety; so at death a man is willing to leave sinne, but this comes from nature and selfe­love, because he would not goe to hell, and most commonly thesemen, if it please God that ever they recover out of their sicknesses, they fall into the same courses againe.

Fourthly, He will excuse our sinne by some ver­tues wherewith it hath affinity; he will put on us 4. Deceit. palliata vitia, those vices that have some neerenesse to vertue

I answer: howsoever the divell may use such distinctions to helpe out his baits to sinne for a time, Answ. yet in the time of trouble they will not hold out, but appeare as they are indeed.

Fifthly, He makes men beleeve their nature is prone to it, and they cannot leave it. If I were as 5. Deceit. such and such men are indeed I could abstaine, but my nature is such that it will not suffer me.

I answer: Thou must know that this doth not excuse but aggravate thy sinne; if thy nature be Answ. prone to any sinne, know, that the sinne is much more grievous: we loathe a toad because of the ve­nomous nature of it; so God loatheth our nature, because its sinfull. As a drunken man that mur­thers another commits a double sinne, one of drun­kennesse, another of murther, which comes from drunkennesse; so, if our nature be prone to any sin which we commit, its a double sinne; first, in that it is naturall to us and originall: secondly, that we [Page 17] commit thereby originall transgressions. We had you know, a part in Adams sinne by propagation; now if we have a hand in it our selves by our strong inclinations thereunto, wee our selves are causes thereof: likewise let us not therefore goe about to excuse our selves with this, that because I am of an other temper then another man, I may take more liberty, and God will beare with us herein; for God certainly will beare with us the lesse.

Sixthly, He will turne away thy thoughts from the sinne, and fasten them on something else; so 6. Deceit. Iudas, his eye at the first was fastened on the thirty peeces of silver, but afterwards he thought of his sinne.

For this I commend unto you Davids practice, Answ. Psalme 119. I considered my wayes, and turned my feet unto thy te­stimonies. So looke thou first upon thy sinne before thou commit it, and labour to see his cunning there­in. If David had seriously looked on the sinne of adultery before he had committed it, he would ne­ver have done it; hence is it that the Wise man councelleth us, Prov. 4. last. Ponder thy wayes a­right, &c. And this is commonly the greatest de­ceit of all.

Seventhly, Helabours to draw men on to sinne 7. Deceit. by degrees, by a little and a little; he never aggra­vates the sin at the first, but extenuates it.

I answer: when water hath gotten a little pas­sage, it will soone make a great breach; one little Answ. wedge makes way for a greater: so it may be a man commits but a little sinne at the first, but afterward [Page 18] the Divell drawes him to commit greater. A man that commits sinne is as one in a quicke sand, who sinkes deeper and deeper: or as a little sparke that kindles a great fire. Seeing therefore the case stan­deth thus, we ought to resist the beginnings of sin, and give peremptory deniall to the first temptati­ons. And thus much for this point.

Now followeth the third point, viz. the repen­tance of Iudas in these words, Hee repented himselfe, &c. which repentance of his consisteth of three parts.

• 1. His restitution, he brought againe, &c.
• 2. His confession, I have sinned, &c.
• 3. He was sorrowfull.

From which repentance of his learne this Do­ctrine, ‘That there is a false repentance, confession and restitution that is very like the true repentance, confession and re­stitution, Doctr. and can hardly be discerned.’

This repentance, consession and restitution which Iudas made was not true, yet it was very like to true. Such was that of Saul, Ahab, and the rest. Such is the repentance of many at this day, who in some good mood, or in some afflictions seeme to repent; but this repentance breakes as bubbles, and vanish­eth as the lightning in the ayre. This repentance is false, yet so like the true, that the difference be­tweene them is very hard to discerne, although in themselus they differ much; as true gold and coun­terfeit [Page 19] are hard to be discerned asunder by us, al­though in themselves there is a broad difference, as much as betweene gold and copper.

This false repentance may goefarre,

• 1. If we consider the substance of it.
• 2. If we consider the concommitants.

First, if we consider the substance, it may goe farre, for,

1. He may seriously consider his wayes.

2. He may have a kinde of sorrow for his sins.

3. He may sue for pardons for his sinnes, as doe many hypocrites.

4. He may desire faith and repentance, as Fran­cis Spira did.

But here wee must know that there is a twofold desire of faith and repentance.

First, from a selfe-love, not out of a love to the graces, but feare of hell; and this may be in false repentance.

Secondly, From a love to the graces, having sen­sibly tasted them; this desire is grace.

5. There may be an amendment for a time, as did Saul and Pharaoh.

6. He may come to that passe, that if the sinne were to be committed againe, he would not doe it for all the world, as Iudas.

Secondly, Trve repentance and false are very like in respect of their concomitants.

1. This false repentance may cause a remorse, yea it may bring forth teares, as we may see in Saul, 1 Sam. 24. 17. he lift up his voice and wept.

[Page 20] 2. This false repentance may cause confession, freely and fully, as did Pharaoh, Exod. 9. 27. taking shame to himselfe, and ascribing glory to God: thus did Saul, 1 Sam. 26. 21. he confessed that he had sinned exceedingly, so that one would have thought that it had beene true.

3. It may cause them to fast and pray for par­don, as did Ahab, 1 Kings 21. 27. but it was not in truth, but onely in the time of his misery.

4. They may come to Restitution, as Iudas did.

5. They may bring forth some fruits of a­mendment of life; so that verie farre this false Repentance may goe; as the second and third ground.

And now behold true Repentance in substance and concomitants; what can you finde more in it? hence it is that so many are deceived with false re­pentance, which is so like the true; but bring them to the touchstone, and you shall finde a broad difference betweene them, as after you shall see.

Now the Reasons of this Point are taken from the false grounds from whence repentance comes, which are these:

1. It comes from selfe-love; when sinne proves hurtfull; and the hurt is neere at hand, then it may worke, but all out of selfe-love. An hypocrite when he finds fire in the sinne, hee throwes it a­way, but when once the fire is out of the coale, hee will play with it, and foole himselfe, hee [Page 21] feares onely the fire, not the foulenesse of sinne; he hates the sting, not the sinne.

2. This repentance comes from the common gifts of the holy Ghost, which a carnall man may have; as,

First, Hee may disapprove the foulenesse of sinne.

Secondly, Hee may hate the uglinesse there­of.

But here we must know that the light of nature is extinguished in some more then in others; as no doubt but that it was rife in Iudas. When sinnes rightly are propounded to us, farre we may goe in false repentance.

Thirdly, their repentance comes from the beau­ty, sweetnesse, and excellency a carnall man may finde in Gods wayes, which may make him amend and turne unto God for a while: as in the time of Iohn Baptist, they confessed and turned to him (but it was but for a while;) the reason was, be­cause he was a burning and a shining light, and they rejoyced in his light. So the second ground found a sweetnesse in the Word and left all, but yet returned, as 2 Pet. 2. latter end. Some in the excellency of Preaching may see a sweetnesse, and rejoyce a while, but yet returne againe to their sinnes.

Fourthly, Their repentance may arise from a good Family, company, or Ministry: Thus Io­ash, (2 Chro. 24.) good, while Iehojada lived, which seemes to be thirtie yeeres; so Vzzia, 2 Chro. 26 [Page 22] was good all the dayes of Zacharia; so many are good while they are under carefull Governours, and in good company; so long as good meanes last they will be good. I cannot compare such men bet­ter then to the Swine, which whilest they are in faire meddowes keepe themselves cleane (which is no thanke to them, but the place) but as soone as they come to the mire they tumble in it; so will these men, so soone as opportunitie is given them.

2. So likewise confession may arise from false grounds.

First, from passion, being in good moods, they confesse sometimes, not otherwaies; but sound hu­miliation, 1 as a spring, makes us alwayes ready to confesse.

Secondly, From some evident discovery of his 2 sinnes; when the light shines so in his eyes, that he cannot but confesse; as Saul when he evidently saw Davids kindnesse, could not but confesse.

Thirdly, From some extorting cause; as here 3 did Iudas, when God and his conscience prest him to it; so did Pharaoh when he was under the racke.

Thirdly, Restitution may also arise from false grounds.

There was a great difference betweene the resti­tution of Iudas and Zacheus, Iudas was sicke and opprest with his silver peeces, as a man of meat in his stomacke; therefore no wonder though hee would be rid thereof; but Zacheus did it most wil­lingly and freely.

This sheweth unto us the vanity of the Popish Vse 1. [Page 23] doctrine, which makes but three parts of Repen­tance, Confession, Contrition, Satisfaction, all these had Iudas, yet who can say he truly repented; one may doe all that they say, yet be damned.

Let men then looke to themselves that have not Vse 2. gone as farre as Iudas, namely, have not repented, confessed, and restored; for though these be in false repentance, yet are they in true also; onely in false there are these onely, in true there is these and more also: for as the guilt in counterfeit gold (which makes it like the true) is good; so the fault is, that it is not throughout, such as the outside is; so these things in false repentance are good, the fault is, that their grounds are not good also.

And againe, they which have gone as farre as Iu­das, and seeme to have repented, let them try them­selves, and take heed they be not deceived.

Now there are two things that hinder us from judging aright of our estate.

• 1. Vnwillingnesse to search.
• 2. Unability to judge.

First, Unwillingnesse to search, and the causes of that are these:

First, because they have beene long sure, and o­thers so judge of them, and therefore now they are loath to call in question their estate: But let such know, that nothing can establish their state more; for either your repentance was sound, and then the more comfort unto you if you search, or else it was not sound, and then the sooner you disco­ver the falsenesse thereof, the sooner you may a­mend it.

[Page 24] 2. It is because they are unwilling to make their hearts fully sound; they would not be perfect; they will have some sinne to dally with: but this is great folly in men, for want of one steppe more to misse heaven, and to make shipwracke in the haven of their happinesse.

Secondly, inabilitie in judging, not being able to judge whether wee have truely repented or not.

To helpe this; consider whether your repentance arise from a naturall conscience, or an heart truely changed, for that is all in all. If your heart be changed; and from that, and not from a naturall conscience enlightned, ariseth your repentance; but this is hardest of all to know.

You may know it two waies.

• 1. By the inward differences.
• 2. By the outward effects.

First, by the inward differences, and they are five:

First, if it come from an heart truely changed, thou shalt finde thy selfe doing all holy duties with a naturall inclination, as the fire to ascend; although thou meetest with many impediments, yet never leavest striving, but inwardly delightest in Gods law. A naturall conscience may doe much, but ne­ver make us inwardly from the bent of the heart to will good; now in spirituall things, its more to will then to doe; as Saint Paul would have the Co­rinthians not onely to doe, but also to will. Hence 1 Cor. 8. 10. is it that Nehemiah desires the Lord to heare the Nehem, 1. 11 [Page 25] prayers of them that did desire to feare him: This is the very Character of a Saint; The naturall conscience, if there were no hell, would sinne, love it, and use it; but inwardly to desire holinesse for it selfe is an infallible signe; so that were there no heaven nor hell, yet hee would choose holinesse, and could doe no otherwise, when it is his meat and drinke (as our Saviour speaketh) to doe Gods will. Now a man soundly an hungry, will eat though not hired; so would he doe the workes of holinesse though there were no reward. If you have this dis­position, sure I am you have truly repented; if you have not, feare, and labour after it.

Secondly, the naturall conscience tells us this should be done, urgeth it, and blames if it bee not done; and hence ariseth hearty resolution and pur­poses, but it never enables to doe it, therefore hee never performes what he purposeth; but a heart truly changed enables us to doe it: As Paul saith, I can doe all things through Christ: not some, but all; whereas the naturall man cannot but sinne, because (as Saint Peter sayes) the will is not stirred nor changed; therefore although much may be done, yet it will downe againe; as a stone, if not changed into fire, though it be lifted up, yet it wil fall downe againe: Now the naturall conscience cannot change the will, therefore cannot he resist finne; but the true Convert can say, he can be chast, he can resist lusts, and the like; the other say (and say truly) they cannot but sinne, for the naturall conscience cannot change, and therefore they grow wearie of [Page 26] it, because it is not naturall; if they were truly chan­ged, they would doe it with ease.

Thirdly, the naturall conscience can goe no fur­ther then it's enlightned; it may approve formall civill living, and holinesse in the generall, but it cannot so approve of holinesse in the particular, that the stricter any man is, the more they approve him, and desire to be like him: A man truly spiri­tuall is burthensome to a natural conscience, though never so much enlightned; the high degrees of holinesse doe make him distaste him. Wherefore canst not thou delight in them that are good? thou hast care to feare.

Fourthly, the naturall conscience may make a man abstaine from many sinnes, but hee abstaines from none out of a detestation and hatred of them: he may indeed hate a morall vice, because hee may have a morall vertue contrary to it; but hee cannot hate sinne, for nothing is contrary to sinne but grace, which he hath not: If therefore you abstaine from sinne out of a hatred to it, it's certaine you are changed; else though you abstaine, it's but from a naturall conscience. Moses and Lot abstained from uncleannesse, so that they wept and were vexed, that was a signe of change; else abstaine never so much, it's not true grace. But if thou hatest it because it's sinne, and hatest all sinne both small and great, it's certaine thou art changed.

Fifthly, the naturall conscience may make us love some good men, and God also with a natu­rall love, because hee giveth them some good bles­sings; [Page 27] and may rejoyce in God with some flashes of joy; as, Hebr. 6. But to love God in his Attri­butes with the love of delight and conjugall love, to love him because he is holy, just, &c. this an heart unchanged cannot doe; and the reason is, because that all love of delight ariseth from simili­tude; and none thus love God, which are not chan­ged, and so like him.

But you may say, How can I know this love of God? Obiect.

I answer, It's easie enough to be knowne. For, 1. He that loves God, keeps his Commandements. Answ. 2. The Commandements of God are not burthen­some unto him. But besides this, you may know in your heart whether you love him or no, as you can tell if you love a friend, for then your heart will be toward him, you will delight in him; Now if these signes be not in you, you may justly doubt that your repentance is no more than the repentance of Iudas was.

2. But now because these inward effects of sound repentance are hard to be discerned, wee will now consider the outward effects of true repentance, which are foure.

First, Constancie; true repentance holds out, all false repentance is inconstant; for it ariseth from passion which is ever inconstant, and therefore the repentance comming from it, must needs be incon­stant; whether it be from feare or from novelty of holinesse, or perswasion, or companie, or some sud­den joy, what-ever it be (not being a true change) [Page 28] it ceaseth, as heat that arising from rubbing goes away when the rubbing is ended; but it would continue if it arose from a soule giving life to the body. Indeed I confesse some passion may stay longer then other, as Ioash, Amazia, but when once Iehoida dyes, they will cease.

Secondly, an evennes & uniformity in their lives; counterfeits cannot ever be the same, but the godly are still the same, in all courses and places: Indeed they may be often uneven from the suddennesse of the occasion, as the newnesse of the ayre in the new Country, may make one sicke, but it kils not; so a godly man, in what place or time soever; remaines the same, thogh he get disadvantage by it; as a sheep falling into a ditch may be fouled, but is a sheep stil; but the wicked is cleane another man; he casts off the passion of goodnesse, and is cleane changed; but the godly man cannot cast off his nature, because he is borne of God, therefore cannot sinne; that is, in the manner he did before.

Thirdly, generality of obedience; the hypocrite ever rowles some sweet morsell under his tongue, and so doth something wherein he savoureth him­selfe, but the godly man leaves all sinnes.

But you will say, the godly also have some belo­ed sin, & some infirmities to which they are inclined Obiect.

I answer: there is a great difference between the hypocrite and the godly man; for an hypocrite pur­posely Answ. keepeth some roome for his sin; but the god­ly man desires to be reproved, & will willingly suf­fer admonition, and desires no exempt place for his decrest sins, but would thorowly be tried.

[Page 29] But you will further object, that godly men both Obiect. have and doe often relapse?

I answer: he differs much from the wicked: for, Answ.

1. The godly man strives against that sinne most to which he is most inclined, by using all meanes a­gainst it, and shunning all the occasions thereof, which the wicked man doth not.

2. Although the godly man relapse, yet he never comes to allow himselfe in that sin: the wicked, fin­ding sin pleasing, sits downe and followes it: as Saul, who purposed not to persecute David, but finding it pleasing to his lust, continued therein. Pharaoh for a time would let the people of Israel goe, but after­ward for his pleasure stayed them.

3. They differ in the issue; the godly man gets the victory over his sin, but sin gets the victory over the wicked man.

4. Hypocriticall repentance is violent and earnest at the first, & slack afterwards; but true grace grows more and more: false, is like a land-flood, great on a sudden, but quickly dried up again, but in true grace it's as in a naturall birth, the begining is small, but it growes stronger and stronger; hypocrites are hot at the first, but quickly grown coole. I deny not but that a godly man may abate of his strength of grace as a childe may fall sicke and abate of his strength and beauty; but it's but a sicknesse, and common­ly after it they shoot up the more: so the godly, though for a while they may be sicke, yet after­ward they grow in grace the more for that sicknesse. The motion of the wicked is violent, [Page 30] swiftest at the first, but slacke afterward; but the motion of the godly is naturall, slowest at the first, but after it's swifter and swifter.

2. Having already shewne the difference be­tweene true and false repentance, I will now shew the difference betweene true and false confession.

True Confession is an infallible signe of grace; many thinke it an easie matter, but to confesse aright is a very hard thing: Many confesse for some by­ends, or some extorting cause; but true Confessi­on hath these three properties.

First, it's particular; it confesseth the least and secretest corruption in the heart; and not onely grosse sinnes: But the hypocrite, although he may confesse some grosse sinnes, yet never comes to full particular Confession.

Secondly true Confession is constant, but false is onely in some good mood, or in some affliction, as sicknesse, &c.

Thirdly, true Confession ariseth from a good ground; namely, a base conceit of our selves, a true shame, and an earnest desire onely to glorifie God, with a full purpose wholly to debase them­selves, and a perfect resolvtion to forsake the sinne hee confesseth, which the wicked never doe.

3. Restitution that is true and right, differs from false.

Because hypocriticall restitution is in necessitie when hee cannot helpe it, but it's a burden to him, then hee casts it away as a dogge doth his vomit, [Page 31] when he is sicke by it; thus Iudas restored; but when we care for it, and it's pleasing to us, then to restore it is a signe of grace; thus did Zacheus chearefully, when hee might have kept it. The hypocrite re­stores as the Merchant that casteth his goods into the Sea, unwillingly; yet will rather lose them then his life.

Thus have we seene that there is a false repen­tance, confession, and restitution, much like to the true, and how they differ.

Then seeing there is such similitude betweene false repentance and true, this should teach us what Vse 3. to judge of such mens repentance which is onely in the time of sicknesse; it's greatly to bee feared that it's even such as Iudas his was, false and hypo­criticall, onely in some mood.

Lastly, if this Repentance of Iudas was not true, Vse 4. what shall wee thinke of them that have not gone so farre as Iudas did, to repent, confesse, and restore, surely this is the case of many now adayes! All these things that were in the repentance of Iudas, are good and commendable in true repentance, but we must exceed it before wee can come at heaven; and therefore if they that doe not exceed it shall ne­ver come there, what shall become of those that come farre short of it?

Next, marke the name Iudas now gives Christ; he calls him Innocent; I have sinned in betraying of Innocent blood. Whence learne, ‘That those things which are good, are approved to mens Doctr. [Page 32] consciences, whether they will or no.’

Iudas confesseth Christ innocent now; this put not a new conceit of Christ into his conscience, but made him confesse what before he thought in his conscience to be so.

But some may say, that many men that are wor­thy Instruments of Gods glory, find envie and ha­tred Quest. here amongst men?

Indeed it's true; but it will bee but for a short time before the mist will be expelled from before Answ. their consciences; and afterward, although their consciences for a while may be tongue-tyed, yet they will openly approve them to be good men, as 2 Cor. 4. 2. Iudas here did Christ.

First, because it's not in the power of men to judge as they will, but they must judge according to the Reas. light of conscience that is in them, they cannot but see what's presented unto them by conscience: as the eye being open cannot but see what is shewed to it; and it's so naturall to the conscience to see truth; for light is put into the conscience even of the wicked by God himselfe: Hence is that that the Evangelist Saint Iohn sayes, Ioh. 1. The light shined in darkenesse: Where by light is meant the naturall light of conscience, which although it maketh not men obedient to the truth, yet it maketh them to acknowledge the truth. Therefore Conscience by the Schoolemen is called a Virgin, because it is not defiled by untruths, but ever murmurs against evill, and assents to truth and good; it may be opprest somewhat, but ever keepes it selfe streight in judge­ment; [Page 33] therefore the false judgement of the wicked comes not from conscience, but from lusts, which when they are gone (as in death, or often before) then they speake the truth.

Secondly, because God will have glory from all the creatures that hee hath made, and they cannot but acknowledge it to be right; therfore they which sinne against the holy Ghost, though they hate goodnesse, because they count it not good to them, yet in it selfe they thinke it to be good; there­fore the Devils beleeving and trembling comes from their conscience.

This should teach us to thinke well of the waies Vse 1. of God, although others speake against them; for it is for some secret cause, and inwardly they doe approve of them in their consciences while they live, and oft witnesse the same at their deaths.

2. Be not discouraged for any opposition or ha­tred that thou shalt meet withall; what though they hate thee, yet they have that within them that will approve thee: Wee cannotapprove our selves to their wils, affections, or lusts; but whether they will or not, we may approve our selves to their con­scienees. It is therfore a basenesse when we labor to approve our selves to any by doing evill; the best Galat. 6. way is to approve our selves to their consciences, and take Davids course, who when Micholl scofsed at him for dancing before the Arke, sayes, If this bee vile, I will yet be more vile; so shall I bee had in honour of the Virgins: So likewise, Art thou hated for Religion? Labour to exceed in that; so shall they [Page 34] honour thee in their consciences; and it's better to approve thy selfe to their consciences, for they in­dure; then to their lusts, for they are vanishing, and their good opinion of thee shall vanish. Hee that reproves, shall finde more favour in the latter end, then he that flatters; because he approves him­selfe to the conscience, this onely to the lusts.

Now followes the carriage of the Elders to­wards Iudas; they excused themselves, (saying, What is that unto us, Looke thou to it?) although they were the chiefest Agents therein. Whence learne this Doctrine, ‘That there is a marvellous aptnesse in the nature of man, to excuse a sinne when hee hath commit­ted Doctr. it.’

The Pharises here were the men that moved and hired Iudas to betray Christ: Iudas was but the Instrument they used; and they had purposed to have put him to death, although Iudas had never betrayed him; yet they say, What is that to us? Thus also Adam having done that that was directly con­trary to Gods Command, yet excuseth himselfe. Thus did the Kings of Israel; as Asah, when hee had committed an evident sinne, he would not ac­knowledge it; but when the Prophet comes to tell him of it, hee falls a threatning of him. Thus also did Amaziah.

First, because all sinne after it's committed, leaves a blot in the minde, which is compared to a Reas. [Page 35] shadow, which darkens the minde, so that it cannot see: For that that the Apostle sayes of hatred, 1 Joh. 2. 9. that such an one as hates his brother, liveth in darkenesse; the same may bee said of all other sinnes.

Secondly, because actuall sinnes increase the pas­sion which at the first made us commit it; now the stronger the passions are, the more is the judgement corrupted.

Thirdly, because sinne worketh on those facul­ties which should judge, it weakeneth the judge­ment, and is like a blow on the head that taketh a­way all sense.

Fourthly, because actuall sinne grieveth the holy Ghost, and makes him depart, and it is hee onely that convinceth us of sinne; and therefore how can we see when hee is gone, that enlightneth us? And when this holy Spirit is gone, then in comes the evill spirit which puts into us false reasons, and so we by them excuse our selves.

The Use is, first, therefore to let us take heed of Vse 1. declining from God, and falling into any sinne, see­ing it's so difficult a thing to get out of it againe. What makes us to recover, but a sight of our sins? Now falling into sinne, blindeth our eyes, where­fore it must needs be very hard to recover. Seeing then it's so hard to recover, take heed of first falling into sinne; for a man that is a little fallen into sinne, is like a man in a quicke-sand, ready to sinke deeper and deeper. Suppose a man doth pollute Gods Sabbaths; at the first there is sorrow for it; after­ward [Page 36] he beginnes to doe it more and more; but at last he doth it with delight. What is said of unclean­nesse, is true of all sinnes: Prov. 30. 20. Shee wipes her mouth; i. e. excuseth: so that although she must needs confesse it to be a sinne, yet in that case shee accounteth it none.

Secondly, if thou art fallen into any sinne, remem­ber Vse 2. thy aptnesse to excuse it, and labour to get out as soone as thou canst.

1. Remember what thy judgement was of that sinne before thou fellest into it, although now thou judge it small. Thy judgement is like a glasse; be­fore it is crackt, it shewes true; but after it is crackt, it representeth things otherwise then they are. Thinke with thy selfe therefore how ill once thou thoughtest that sinne; and seeing thy owne judge­ment is blinded, helpe thy selfe with other holy mens judgements concerning that sinne.

2. Labour to abstaine from the acting of that sinne, and so will light come in againe by a little and a little, and then thou wilt see the uglinesse of it; for no man sees the uglinesse of a sinne, untill first he comes out of it.

And now we come to their Answer.

What is that to us, looke thou to it. From hence a­gaine learne this Doctrine, ‘That for the most part, in the time of our extremity, wee have least comfort from those which were our Doctr. companions in evill.’

[Page 37] Iudas here comes to the High Priests, which were his companions in the betraying of Christ; but they give him poore comfort, What have wee to to doe with that, looke thou to it: Miserable comforters to a man in his extremity.

Now the Reasons are taken, first, From Gods Justice; it's just with God, when men joyne against Reas. him, to set them one against another. Thus he set Abimilecke and the men of Sechem one against an­other: God sends an evill spirit betweene them; he can make enemies to be friends, and friends to be enemies. There are abundance of such exam­ples in hystories.

Secondly, from mans nature, which is apt to love the treason, and hate the Traytor: he hath a love to the lust, and so may love the treason; hee hath a principle in him to hate the Traytor.

Thirdly, from the nature of their love; it's for commodity or gaine, or some by end or other, and therefore when the commodity ceaseth, that also ceaseth; yea, and often turnes to hatred, as Ammons love to Thamar did.

This should teach us to take heed how wee joyne with men to doe evill: It's better to Vse. joyne to their consciences in doing well, for their consciences will continue; then to their lusts, for they wil end, and then their love to you wil end also. Hence it's said in the Proverbs, That he that re­proveth, shall finde more favour in the end than he that flattereth. Many rejoice in the love of evil company; but all that love is but like glasse sodered together; [Page 38] when God sendeth the fire (as he did to Abimilecke) to melt that, they fall asunder, and all their love ceaseth.

Now the next thing is, Hee cast downe the thirty peeces of silver. And here the Doctrine is this, ‘That, that that is the greatest comfort, when God once turnes his hand against us, proves most dis­comfortable. Doctr.’

Iudas here thought these thirty peeces of silver a great matter, but when once God moved his con­science, he casts them away: So, suppose a man get favour, honor, riches, or any other thing naugh­tily, it will prove but a trouble.

1. From the curse of God; although the thing in it selfe be good, yet God ever mixeth some evill Reas. with it, which maketh it bitter. Stollen bread is sweet, but God filleth the mouth with gravell. All misery with Gods favour is most sweet, as Pauls im­prisonments, and whippings, and Iosephs: but on the contrary side, all pleasure, with Gods displea­sure, is bitter.

2. Because sinne makes the soule sicke, and then it's never well, untill it casts up; and thus Iudas, the thirty peeces, burdening his soule, must cast them up.

Many goe on in sinne, and are never troubled. Obiect.

As in our bodies, though there be ill humours, yet they make not a man sicke untill they be stirred; Answ. so doth not sinne untill God stirres it, as here hee [Page 39] did in Iudas, and then it makes us sicke.

This should therefore move men to take heed how they turne saile for their owne advantage. Vse. Suppose by going from God thou gettest what thou wouldest, yet God can make that comfort to prove but a burthen unto thee, as hee did Iudas his thirty silver peeces. Be therefore content to lose all before thou lose God.

Now followes the event of all, Hee went and hanged himselfe. Whence learne, ‘That Gods wrath and sinne are exceeding terrible and Doctr. unsupportable, when they are once charged on the conscience.’

This made Iudas to hang himselfe. Doe but a little consider mans nature, how loth to destroy himselfe, how afraid to be killed, and you shall find it to bee some great matter that must cause him to make an end of himselfe, and to cast himselfe into that which he feared; namely, hell: thus heavy is sinne when God once chargeth it on the consci­ence, that it maketh a man doe all this. Indeed sinne was as heavy before, but then it lay at our foot, and we felt it not; but when God layes it once on our shoulders, and on our Consciences, then shall wee feele the burthen thereof to be farre be­yond all torments that can be imagined. See this in Christ, when God did but charge our sinnes on him, how intollerable werethey?

Now for your better understanding of this point, [...]. 3. [Page 40] I will first shew you what this horror of consci­ence is; which I will doe by explaining these five questions following.

By what meanes is this horror of conscience Quest. 1. wrought?

Two wayes: sometimes by Gods owne Spirit; Answ. sometimes by Satan.

First, it's done by Gods owne Spirit, when by it the mind is enlightned to see that he is in bondage by reason of sinne; Hence it is, that it is called the Spirit of bondage, Rom. 8.

Secondly, and more frequently, by Satan, when hee, by Gods permission, doth vexe and terrifie the soules of men, and drive them to despaire; and this is called horror, and the vexing of the soule.

Now whether this horror of conscience bee wrought by Gods owne Spirit, or by Satan, we may know by these foure differences:

1. If wee find any falshood mingled with this trouble of conscience, then it comes from the Di­vell; for the holy Ghost mingles no falshood, but onely enlightens, and shewes the truth: light makes a thing seeme as it is.

2. You may discerne of it by the affection it striketh in us; for that that the Devill causeth in us, striketh a hatred of God; but that that Gods Spirit worketh in us, causeth a servile feare.

3. You may know it by the extremity of an­guish it causeth; Gods Spirit worketh by meeke­nesse and consolation; but the Divell worketh by extremity of terror and feare. Answ.

[Page 41] 4. You may know it by the manner of doing; for the Divell doth it disorderly, suddenly, and vio­lently, without any equality; but the Spirit pro­ceedeth orderly: first, it enlightneth the mind, and then it raiseth objections; and so goeth on by a lit­tle and a little; but the Devill worketh violently. Hence is that that Satan is said to buffet Paul; for all buffeting betokeneth violence. Indeed, some­time the Spirit doth unequally, but yet there is a great difference betweene Satans working and his.

What is to bee thought of such a condition? Quest. 2.

I answer, That such a condition being simply Answ. in it selfe considered, is very miserable; because it estrangeth and draweth the heart away from God, yea, and from Christ, who is the end of Gods works, and so therefore must needs be a most haynous sin; but yet as God useth it, it is a signe, or one of the first steps to faith; and a good meanes to subdue and weaken the stubbornnesse of our hearts.

Quest. How may wee know whether God in­tends this for a punishment, or for a preparation of grace?

Answ. You may know it by the event; for when God doth it for the salvation of the creature, then after it there followes grace; but if it brings not grace after it, if there be onely a plowing and no harvest, the pricking with a Needle, and no thred, then it's a sparke of hell fire, and the very praludi­um of hell.

What shall wee then thinke of those that never Quest. 3. [Page 42] had this horror and trouble of conscience?

Their estate for all that may be very good; for this vexation is not absolutely needfull, although Answ. humiliation is; wherefore if thou hast it not, seeke not after it; for God useth many meanes: yet thou mayest take hence occasion the more to try thine estate.

Whether comes this horror from mellanchol­ly, or how shall wee disceme it from mellan­cholly? Quest. 4.

If thou apprehend sinne and the wrath of God, Answ. then it is horror of conscience; for when the fa­culty is pinched upon the right object, to wit, sinne; then it's no melancholly; but in horror the con­science is pitched upon the right obeject, viz. sinne; for that is the proper object of the conscience: As for melancholly, that is not griefe, but extendeth griefe; as varnish is not colour, but doth extend the colour. Indeed melancholly may bee joyned with it, and draw it forth, but it comes not wholly from that, but from some other inward principle. As the fatnesse of the soyle may bring forth the corne the sooner, but yet that is not the cause there­of, but the root that it hath.

Againe I answer, that all diseases are healed by their contraries; If that this were melancholly, then might it be healed by merry company, which is the contrary unto it; but if it bee the horror of conscience, then must it onely be healed by the ap­prehension of Gods love in Jesus Christ.

Whether may it befall the childe of God to Quest. 5. [Page 43] be in this case after he is in the estate of grace, or not?

I answer, That this extremity of horror which Iudas here tasted of, never befals the childe God Answ. after he is in the estate of grace; and my reason is this, Because that as perfect love casteth out all feare; so where there is some love left, there is no perfect feare. Indeed Gods children are never wholly without feare, Rom. 8. yet in their greatest feare there is in them the root of comfort remai­ning. There are many examples that may bee brought to prove the same, but I know none like that of our Saviour Christ, who although he was in such unspeakeable horror of conscience, that it made him cry out, My God, my God, why hast thou for saken mee? yet this horror was mingled with faith, comfort, and the assurance of Gods favour. So Gods Children may have such sorrow, and be so drunken with wormewood, that it may make them not to know what to doe; yet in all this griefe the fire of Gods love is not quite extingui­shed, but there are some sparkes thereof remaining under these ashes.

Here is a Caveat to be given of two things.

First, Let those that are in this disposition of Caveat. minde, take heed of that that Satan in this condi­tion may labour to bring us unto; for then they are in a disease; and those that are in a disease, in­cline unto some thing: Take heed then of pollu­ting the Sabbath, and other sinnes that hee may in­tice thee to; for Sanus and AEger differ, the one de­sires [Page 44] one thing, the other another.

Secondly, Something must bee done positively Caveat. for the healing of our griefe: when that we are in sorrow, wee must pitch it upon the proper object, to wit, sinne; and put away all worldly sorrow, for that bringeth death; but sorrow for sinne, that bringeth life.

All these things thus being expounded, the point is manifest,

Indeed, when the burthen lyes on the ground, we feele it not, but when it lyes on our shoulders: So, before this horror is charged on the consci­ence wee feele it not, but then is it exceeding ter­rible.

It is with griefe as it is with joy: There are three things in all joy.

• 1. There is a good thing.
• 2. There is the conjunction of that good thing to us.
• 3. A reflect knowledge thereof.

So also in griefe there are threethings.

• 1. There is a bad thing.
• 2. The conjunction of that to us.
• 3. The reflecting of the understanding, whereby we know the hurt that comes to us thereby.

When a man feeles, and sees, and knowes his [Page 45] sinne, then is it unsupportable, and the reason there­of is, because that then a mans spirit is wounded, and cannot beare it selfe.

The Reasons of this point are these three:

First, because that sinne and Gods wrath are in Reas. 1. themselves the greatest evill, as righteousnesse and Gods favour are the greatest good: Men may thinke that punishment were the greatest evill, but it is not; for that is but the effect of sinne, sinne is the cause thereof; now we know that the cause is alwayes greater than the effect: Now when God shall open our eyes to see this sinne and Gods wrath, then it will be an insupportable burthen. This is the reason that at the day of Judgement the wicked shall cry, Hils and Mountaines fall upon us, to hide us from the presence of the Judge, because that then God shall open their eyes to see their sinnes; which if hee should doe now while they are here on earth, would make them cry out as much. As it is with com­fort, so it is with griefe: If we know not of it, it affects us not: As the Army that was about Gebezai, it comforted not him, because hee saw it not: So for griefe; although hell and damna­tion be about us, yet if we see it not, wee doe not regard it.

The second Reason is taken from Gods manner Reas. 2. of working on the spirit of the creature; hee then leaveth it; now wee are to know, That the grea­test comfort the Creature hath, is the fruition of Gods presence, & the greatest griefe is his absence; [Page 46] if we want that, wee are deprived of all comfort; as if the Sunne be absent, wee are deprived of all light. If there were but a little comfort remaining, that would serve to hold the head above the water; but if all comfort bee gone, it then presently sin­keth. The proper object of feare and griefe, is the absence of good, and prelence of evill, and both them come by the privation of Gods presence.

The third Reason is taken from the nature of conscience it selfe when it is awakened, because that Reas. then it is sensible of the least sinne; for every fa­culty, as it is larger, so it is more capable of joy and griefe; therefore men are said to be more capable of joy and griefe, than the bruit beasts; and in man the soule is more capable than the body; and in the soule, conscience of all other parts most ca­pable; and as the conscience is capable of the greatest griefe, so also of the greatest comfort; it is capable of the peace of God, which passeth all understanding. And surely this horror of consci­ence is nothing else but a sparke of hell fire, which the Heathen had some inkling of, when they sayd they were exagitated with the furies.

Seeing then that the wrath of God is thus insup­partable, this should teach us in all things especially Vse 1. to labour to keepe a good conscience, and to labour to be free from the guilt of sinne: if the wrath of God be the greatest evill, then should the whole streame of our endevours be to take heed thereof, by labouring for to keepe a pure conscience: Pro­portion your care herein to the good that will [Page 47] come thereby; it will bring the unspeakeable comfort; without this labour to keepe a good conscience, thou wilt neuer have thy heart perfect; therefore labour for it, consider the good it bring­eth: Men busie their heads here to the utmost for other things, as for Learning, Credit, Riches, Ho­nour, and all because they thinke that they are wor­thy their labour; Let us then but consider the fruit that this peace of conscience will bring; let us but gather up our thoughts that are busied so much a­bout other things, and but consider this a little; which if men would but doe, they would spend more time about it then they dee; for now these things are done but by the bye, and have not that tithe of the time spent about them that should be, which we spend about other things: But let such know, that it is but a folly to goe about that worke with a finger which requires the strength of the whole body: When this worke of the building of grace doth require the whole strength of a man, and we put not our whole strength thereto, it is no marvell if we doe not prosper therein. Let us there­fore seriously consider our wayes, let us consider with what tentations the Devill daily assayeth us; Consider that it were as good get ground of the ra­ging Sea, as of raging lusts; Consider these things with thy selfe; I am verily perswaded, that the chiefest cause why there is so much deadnesse in those that belong unto Christ, is, because they con­sider not their wayes. Take time therefore to con­sider thy wayes. It is no wonder to see men com­plaining [Page 48] of their weaknesse, when as they will not labour to keepe a good conscience; it is all one as if a sluggard should complaine of his poverty, or an idle scholler should complaine of his ignorance. Be exhorted therefore to prize the peace of consci­ence, spend the chiefest of your cares for it; what if you loose some few other things, so you get that, they are all nothing in comparison to that; but the common fashion now is to spend but a little time in such things as these are, and so thinke that enough too.

This sheweth us the miserable condition of those that still lye in their sinnes, it may be they thinke Vse 2. the burthen thereof to be light, and account it not; but when the burthen of their sinnes shall be layed upon them, they will finde to be intollerable; now while the burden lyes not on their shoulders they feele it not, but when God shall once say, Let him beare the burden of his sinnes, we shall finde them to be unsupportable, even able to presse us downe to hell, as here they did Iudas. The common fa­shion of men is not to regard what sinne they runne into for the escaping of some outward crosse, think­ing that to be the greater, but they shall one day, to their cost, finde the contrary, that these outward punishments and losses are nothing in comparison to the inward; that as outward cold and heat is no­thing to the inward, the heat in summer is nothing to the heat of the feaver; so that these outward crosses are but as the heat in summer; inward, like the heate of the feavor. But its a wonderfull thing [Page 49] to see how men, like little children, rejoyce and tremble at appearances. Children cry not at things to be feared, but at things not to be feared; as Hob­goblins, and the like, they cry: so doe men most commonly feare those things that are but umbrae do­loris; for outward evils are like the scabbard with­out the sword, which cannotcut; they are only in­ward evils which are like a deepe pit, out of which we cannot be recovered. Set your hearts therefore in a right disposition of judging of sinne, that you may judge aright thereof as it is in it selfe; labour to apprehend Gods wrath for sinne, and beat downe those lusts that like mists hinder us from the sight thereof: Judge of sinne as the Scripture judgeth of it, for that is the true glasse; judge of these outward things as they are; see how you should judge of them in the day of death, and so judge of them now, and by this meanes you shall foresee the plague, and prevent it.

Seeing then that sinne is so unsupportable when Vse 3. once it is charged upon the conscience, this should teach us earnestly to sue for pardon for it above all other things, if we meane to have it. It is now be­come the fashion of the world to pray for the par­don of their sinne in a superficiall manner; but such shall never obtaine it, but only those that are fervent in prayer for it: for God will be glorified of every man, both of the unjust and just. 2. For the wicked, he will be glorified of them at the day of Judge­ment, in their destruction. This is the meaning of that place, Rev. 1. 7. Behold, he commeth with Clouds, [Page 50] and every eye shall see him, and they also which pierced him: and all kindreds of the earth shall wayle because of him. But for his owne servants, those that he calleth he first woundeth; he causeth them for to see their sinnes, and the pittifull case they are in by reason of them; and then he causeth them to see him in his Attributes of Love, Mercy and Judgement; and ma­keth them to sue unto him for pardon, as a man con­demned, and ready to be executed: and thus he is al­so glorified by them.

Seeke therefore for the pardon of your sinnes; if you did but feele the burthen thereof a while, as Iu­das did, you would: if you cannot see your sinnes, la­bour to see them.

Some may here say, How shall wee doe to get pardon? we desire it with all our hearts. Quest.

Use a right method. Answ.

• 1. Labour to be humbled by the Law.
• 2. Labor to be comforted againe by the Gospel.

1. For the Law that must humble us.

• 1. By the declaration of the fault.
• 2. By the commination of punishment.

Which thou must apply unto thy selfe.

1. Thou must apply unto thy selfe the corrup­tion of thy nature, by reason of thy sinnes.

2. Thou must consider what thou hast deserved for this thy sinne: Thefirst being as the Jury, that tels a man hee is guilty; the second being as the Judge that pronounceth the sentence of death.

This is the way to be humbled, and so to come to sound repentance. Thus did Paul with Foelix, Act. 24 [Page 51] 25. He reasoned of temperance, righteousnesse, and judge­ment to come.

1. He reasoned of Righteousnesse and Temperance; that is, he told him what righteousnesse and temperance was required of them that should be saved.

2. He added judgement to come; that is, he threat­ned the terrors of the Law, and so made himto trem­ble. So likewise let us doe, first consider what righ­teousnesse, temperance, purity and holinesse is requi­red of them that would be saved; then in the second place considerthe judgement that is threatned if we doe not performe these things.

Now that we may the better see the fault,

1. Fasten thine eyes upon some particular grosse sin, as suppose it be of drunkennesse, uncleannesse, ly­ing against the conscience; see if thou art guilty of such sins first, as the woman of Samaria did by her adultery, Ioh. 4. So David, when he had committed adultery, first he saw that, and the seeing that, hee came to see the corruption of his owne nature: for it is a loud sound that must first awaken a man, then being once awakened, he will heare lesser sounds.

2. After thou hast thus done, then consider the corruption of thy nature; looke on all the faculties of the soule, see how they are out of square; the un­derstanding is dulled, the conscience, when it should cry, then its still; and when it should be still, then it cryes; the memory ready to forget good things, but prone to retaine privy grudges towards our neigh­bors; the will wil do a thing when as the understan­ding tels it, that it is contrary to Gods will, & there­fore [Page 52] should not be done; and so likewise for the o­ther affections; all which when we have done, let us looke on the streightnesse of the law, & the crooked­nes of our lives, how short we come of doing that we should, and then see what we have deserved for it.

2. This being done, let us comfort our selves with the Promises of the Gospell, for grace can never tru­ly be wrought, untill by the Gospell we beleeve, hu­miliation cannot do it: we must therfore know that God is exceeding merciful more thē we canimagin, and lay hold upon his love in Christ, by a true faith.

Every man knowes that God is mercifull, but we are not fit for to receive his mercy. Obiect.

I answer; you know not what mercy is; It may be thou thinkest, if thou hadst more repētance, or more Answ. humiliation, then thou wert fit for mercy; but thou art deceived, for the more thy heart is out of order, the fitter thou art for mercy; for the greates thy sin hath bin, the more will his mercy be seen in the for­givenes therof. And therfore never look what your sinnes have been in time past, but see what your pur­pose & resolutiō is for the time to come; and (which is the hardest thing to do) labor to beleeve in Christ for the pardon of thy sins, and apply the promises to thy self, for a sin is never soundly healed until we ap­ply the promises; for unlesse we apply the promises, we cannot truly delight in God, & untill we do truly delightin God we cannot hate sin, & thinke well of God & goodnes. And therfore, to conclude all, let us here be exhorted to labour for faith above al things which daily will increase grace in us.

THE SAINTS SPIRITVALL STRENGTH.

THESE words are part and the summe of that Divine Prayer that Paul made for the Ephesi­ans: the principall thing that the Apostle prayes for, is this, That they may bee strengthned by the Spirit in the Inward man: and this hee sets downe in such a manner, that he answereth all doubts that might hinder the Ephe­sians from obtaining of this grace.

[Page 66] For first, they might demand this of Paul, you pray, That we might be strong in the Inward man, but 1. how shall we? or what meanes shall we use to get this strength? the Apostle answers to this, and tels them, the meanes to be strong in the inward man is, to get the Spirit, that you may be strengthned by the Spirit in the inward man.

Secondly, they might demand, I, but how shall we doe to get the Spirit? the Apostle answers to 2. this, you must pray for him, for your selves, as I doe for you: For, I pray that he would grant you the Spirit, that you may be strengthned in the in­ward man.

Thirdly, they might demand, but what should moove God to give us his Spirit, and to heare our 3. prayers? to this the Apostle answers, that the motive-cause is, the riches of his glory, that hee would grant you according to the riches of his glory, that you may be strengthned by the Spirit in the inward man.

Fourthly, they might demand, I but what shall we be the better for this strength if we get it? to 4. this the Apostle answers in the verses following, then saith he, You shall be able to comprehend with all the Saints, what is the length, and the height, the depth, and the breadth of the riches of the love of God to­wards you in Christ, Now in that the Apostle above all other good things that hee wishes vnto them, prayes for this, That they may be strengthned by the Spirit in the Inward man, I gather this point.

That which is to be desired of every Christian Doctrine. [Page 67] and to be sought for above all things, is this, that he may be strongthened in the inward man. I gather it [...]r it thus. Paul was now to pray for some good to the Ephesians, and considering what might bee most profitable for them, he makes choice of this above all other good things, making it the summe, and substance of his prayer, that they may be streng­thened by the Spirit in the inward man: I shall not need to prove it by any other place of Scripture, because this in hand sufficiently proves the point, as being the maine scope and intent of the Spirit in this place, to shew the necessity of this doctrine of strengthening the inward man. But for the more fuller explaining of this point, we will first shew you what this strength is, and then we will come What this strength is. to the uses.

There is therefore a twofold strength: First, there is a naturall strength: Secondly, there is a supernaturall strength. First, I say there is a natu­rall strength, and this is when a man is naturally 1. strong either in the parts of his body, or in the gifts of his mind: as for example a strong memo­ry in a man, that is a naturall strength; and so other qualities of the mind: so likewise when a man is strong in the parts of his body, as in his armes or legges or necke, these are naturall strengthes, but this is not the strength, that is here meant. Second­ly, 2. there is a supernaturall strength, and this is two­fold, the first is a supernaturall strength, which is received from the evill spirit, that is, when Satan 1. shall joyne with the spirit of a man to doe evill, [Page 68] then he addes a supernaturall strength, and so makes him to doe more or suffer more then other­wise by nature he is able to doe: with this spi­rit are all the enemies of the Church strengthned withall. Paul himselfe before he was converted was thus strengthned: and so was hee that killed the French King, hee had more then a naturall strength to undergoe all those torments, and not to shrinke at them: but this is not the strength here meant; but there is (2.) a supernaturall strength, and this is that strength which comes from the 2. sanctifying spirit whereby a Christian is able to doe more then naturally he could doe, and this is the strength, that is here meant in this place, and with this strength all the Saints are strengthned withall. This was the strength that Eliah, Stephen, Iohn Baptist, and the Apostles had: this made them speake boldly in the name of Christ.

But you shall the better understand what this Particulars of this strength. strength is, if you doe but consider the particulars of it which are these: the first particular in which The first parti­cular. Beare wrong patiently. this spirituall strength is seene is this, if a man can beare any wrong patiently without seeking revenge a­ny way, it is a signe that they are spiritually strong: the second particular, wherein this spirituall The second particular. Thriue under any affliction. strength is seene is this, if a man can thrive under many afflictions rejoycing under them, he hath this this strength: as in the Acts 5 41. it is said of the Acts 5. 41. Apostles that they departed from the Councell rejoycing that they were thought worthy to suf­fer rebuke for the name of Christ: hee that can [Page 69] beare some troubles hath some strength, but to beare great troubles is required great strength, that is, to stand fast to Christ to professe his name there (as the holy Ghost saith in Revelation 2. vers. 13.) where Satan hath his throne must needs be a great supernaturall worke of the spirit: the The third par­ticular. To beleeve. third particular wherein this spirituall strength is seene, is this, If a man can beleeve though hee hath all reason and strength of reason against him, or if a man can doe all things of knowledge, this is to be strong in the inward man. But to goe fur­ther, that you may the better know what this strength is, I will give you a description of it, that is, I will describe what the strength of the inward man is more fully. First, I say it is a gene­rall Description of spirituall strength. good disposition or right habite, temperature, or frame of the minde, whereby it is able to please God in all things. I say it is a generall good disposition or right habite, because, if it be onely in some particulers, and that at sometime onely, it is not strength: as for example, to have a passion to good, and not to continue argueth not strength in the inward man: or to have the understanding strong, and yet to have the will and affections weake to good, is not to be strong in the inward man; but they must be all strong: as for example, a man or a woman is not said to bee perfectly beautifull, except they be beautifull in all parts, for beauty is required in all parts; so like­wise a man is not throughly strong, but imperfe­ctly, except hee bee strong in all parts: strong in [Page 70] the understanding, strong in the will, strong in the affections, &c. Secondly, I call it a temperature or right frame of the mind, because it sets the soule 2. in order, that is, it sets a new habite on the facul­ties, and fixes the soule on fit objects for these ha­bits: the soule was before like a disordered clocke that went at randome, every thing was out of its place, but when the strength of the inward man comes into the soule, it frames it anew, and puts it into a right temper againe. Thirdly, I say, whereby a man is able to please God in all things, 3. because it sets a good hew upon all our actions: for as Varnish makes all Colours fresh: so doth the Inward man, it sets a deepe dye upon all our actions; a glasse upon them, and makes them beau­tifull: nothing without it will hold tryall: every thing that hath the tincture of the inward man up­on it, will hold good: this sets the stampe of ho­linesse upon them: and therefore they are accepta­ble to God.

Now that you may know the better what this strength is, you must first labour to know what weakenesse is: by weaknesse I doe not meane weak­nesse before a man be converted, for that cannot properly be called weaknesse, but wickednesse: and therefore know that this weaknesse, which I speake of here, which is proper unto Christians, is of two sorts; The first is weakenesse of grace, as in the 1 Cor. 3. 1. I speake unto you as unto babes in Christ, 1. that is, as to those that are weake in knowledge, 1 Cor. 3. 5. babes. The second kind of weakenesse is this, 2. [Page 71] when one, that hath been strong is new falne sicke, and weake into a consumption of grace that hee cannot use grace, and his strength, so as formerly he could: now they who are weake in the first sort of weakenesse, grow strong; but they who are weake in the second sort, grow weaker and wea­ker: therefore if there be any here that are such, that hath once truely lov'd God and his King­dome, but now is falne unto the love of the world, that once was lively and quicke to good, but is now backward and cold, my Counsell to them shall bee the same which Christ gives unto the Church of Ephesus, Revelation 2. v. 5. to remem­ber and repent, and to doe their first workes, lest their Candle-sticke be taken from them; let them remember what they were in times past, and what they are now, and then let them humble them­selves and turne againe into the right way and bee ashamed of themselves, that they runne so farre a­way from Christ; and that in time, lest their Can­dlesticke be taken away from them, lest these op­portunites to good, and the offer of grace be taken from them.

Againe as there are kinds of weakenesse, so there are degrees of weakenesse. As touching that kind of weakenesse that followes upon a relapse, (to speake of this first,) there are two degrees of this. First, sensible: Secondly, unsensible. First, I say, 1. sensible, and that is when the understanding is 2. good, but the will and affections are desperately 1. wicked: the understanding, I say, is good in re­gard [Page 72] of the good it knowes, whereby the weake­nesse that is in our wils and affections becomes sensible unto us. Secondly, there is a weakenesse, unsensible, and that is such as cannot be felt, and 2. this is when men change their opinions of sinne, when they have thought otherwise of it then now they doe: as for example; before, they thought e­very sinne a great sinne, but now little or none at all: Now as touching that weakenesse, which fol­lowes upon the new birth, there are two degrees likewise of this; the first is generall, the second particular: The first is a generall weaknesse, and that is when the Iudgement, will, and affections are 1. all weake. When a man is weake in all the whole parts of the soule: The second degree, is a parti­cular weaknesse, and that is when a man is general­ly 2. strong and yet weake in some parts; as for ex­ample, a ship may be strongly built or generally strong, and yet having a leake in it cannot bee said to be strong in all parts, because it hath that leake; that is a weakenesse in one part of it: so the soule may bee generally strong, and yet weake in some particular: therefore a man must take heed of all particular weaknesses. Now by way of oppositi­on unto these weakenesses you may conceive of inward strength. But to come unto the reasons wherefore we should strengthen the Inward man; and they are these.

The first reason wherefore you should be strong Reason. 1. in the Inward man is this, because it will fit you for many imployments, it will make us goe [Page 73] through much worke with great ease, to per­forme the weightiest duties of Religion in such manner as otherwise wee could never be able to doe, and this should perswade men the rather, because God rewards men according to their workes: it is not riches, beautie, honour, or dignitie that prevaile with God in his giving the reward, but according to our workes so shall his reward be. And this reason should make men to haste to get into Christ, because the longer they are in Christ, the stronger they are in the Inward man.

The second reason wherefore you should desire to be strong in the Inward man is this, because it Reason 2. brings most comfort and cheerefulnesse into the soule. (1) Because it makes us doe all that we doe with facilitie and easinesse, so that that which we 1. doe is easie unto us; as for example, a man that is weake in Iudgement and weake in understanding, any high point of religion is wearinesse unto him, because hee wants a capacitie to conceive: now that which is not rightly conceived or understood, wee have little or no comfort or delight in it, but it is irkesomenesse and wearinesse unto our nature: whereas the same things unto a man that is of a larger capacitie are easie unto him and hee de­lights in them (2.) The more strength a man hath in the Inward man, the more health he hath in his 2. soule, for as it is in the body, the more naturall strength, the more health; so in the soule, the more strength in the inward man, the more health­full [Page 74] in grace (3.) It brings the more cheerefulnesse into the heart, because it brings Christ and God 3. thither, who is the God of all comfort and con­solation, as the Apostle calles him there. For that must needs be the best thing in the world to be strong in the inward man; and the joyfullest heart, that hath his inhabiting with God, and Christ. (4.) Because it brings sufficiency and plentie of all good into the soule, and we say, that if a man hath 4. a good outward estate, he is like to hold out if a famine should come; so it is with a Christian if he bee strong in the inward man, though a famine should come, hee is likely to hold out and keepe that which he hath: but on the contrary, when a man is poore in the inward man (as it is with a bo­dy that is weake) every thing that it hath is ready to be taken away. But as a bowle that hath a byas, the strength of the arme takes away the byas, so strength in the Inward man takes away the byas of shame and reproach, which otherwise would draw us to despaire, and makes us to goe on stout­ly and to beare afflictions strongly; babes you know cannot beare that which a strong man can, neither are they able to hold out in any thing as a strong man is able. Therefore that you may hold out, labour to be strong in the Inward man, (5.) be­cause it strengthens a man against temptations, and 5. therefore the Apostle saith, Bee stedfast and un­mooveable, for it makes us to stand fast in Christ, so that nothing shall breake us off from Christ; neither temptation, nor affliction, nor reproach. [Page 75] Contrary, what is the reason that temptations presse men so sore as they doe, but because they are not carefull to grow more strong in the in­ward man.

This showes how they are to be blamed, that Vse 1. seeke this strength least of all, or not at all; for let us looke upon men, and we shall see how busie they are, to get the riches and honour, and plea­sure of the body; but few or none regarding this strength which is the riches, and honour, and plea­sure of the soule: for the health, beauty, and strength of the outward man, all take great care, spend much time about them, much labour in them, to adde any thing unto them; but for the beautie of the Inward man, they care not for that, they respect not that: All their care is, for their backes and bellies, still regarding the things that may raise their outward estate, but never minding the strengthning of the inward man; which will appeare more plainely by this. Aske but such men why they doe not pray, or heare, or receive the Sacrament oftner then they doe: to this you shall heare them answer, that they cannot for businesses; they have great employments in the world, and they must not neglect them, to doe such and such things; as if the inward man were neither worth the getting or having. And yet these men will be as good men as the best.

Againe, see it in your selves: This day is appoin­ted for the strengthning of the inward man, but how doe you neglect it, how often were you in [Page 76] prayer, and holy meditation before, or how often since have you seriously considered on the things that you have heard, or how have you cast aside your occasions of businesses in your callings, or whether be they not now fresh in your memories: nay, doe not your hearts run after them, even now when I am perswading you to the contrary; If they be, whatsoever you say of your selves, you have not the care you ought to have, to grow strong in the Inward man. And yet that you may see, that you have good reason to strengthen the inward man;

First, you old men, consider you and bethinke with your selves, how soone your inward man may 1. be throwne out of doores. Therefore you have great cause to strengthen it, and grow strong in it.

Secondly, you young men, as for you, you have need to strengthen the inward man, because 2. as there is a time of springing and growing strong for you in the inward man, so there is a time of not springing, that is, when you will have much to doe to keepe that which you have, without in­creasing of it; therefore whilest the time is, take heed of neglecting the time; It is no rule to be fol­lowed, That God cals at all times, for thou know'st not whether he will call thee and therfore do thou labor to grow strong in the inward man, & to per­swade you the more consider these particulars.

1. Cōsider the excellency of the inward man that 1. it wil fit you for great imploymērs; as for example, it will make you to see God in his holinesse and to converse with God, & to have such a holy familia­rity with Him, as will joy the soule: this will bring [Page 77] you so acquainted with God, that you wil be estee­med of him as one of his familiars: therefore this shold perswade you to strengthen the inward man.

Secondly consider, that you are to be made like 2. unto the Image of God, if you will be saved; but this cannot be, except you strengthen the Inward man, and therefore the Apostle saith, 1 Pet. 1. As he that hath called you is holy, so bee you holy in all man­ner of conversation: that is, seeing you are called unto such a high place, as to be the sonnes of God by grace, what a base thing is it for you to stoupe unto base things? what a base thing were it that an Eagle should stoop at flies? And although it is un­seemely in that creature, yet men doe the like, and are not ashamed: men will stoope to the world, and will bee any mans vassall, and bee any thing what any would have them to be, if it may but in­large their outward estate. But beloved there is a great losse and basenesse in it: for what is Gold, or honour, or pleasure to Christ, grace, and holinesse? In every thing wherein there is losse, it grieves and paines vs: we grieve when we see Wheate given unto Hogs, which would bee mans meate: wee grieve when we set up a faire building, on which we have bestowed much cost and labour, and then to have Iim, and Chim to dwell therein, and not our selves: And if we be subject to grieve for these things, then how much more have we cause to grieve, when we see men give themselves unto their lusts, that is, they give their soules to bee a harbor for their lusts, which ought to be a Temple [Page 78] for the holy Ghost.

Thirdly, consider that it is the inward man that enables a man to doe those things that are honou­rable 3. unto God and profitable unto men; no man can truely honour God that doth it not by the strength of the inward man; neither can any man truely be said to profit another, except what hee does, flowes from the inward man unto him, therefore the Apostle saith, Col. 3. 2. Set your affe­ctions on things above, and not on things below: but Satan comes and robs us of all the good that o­therwayes we might doe: and first he robs us of our selves, by stealing from us the strength of the inward man: and then secondly, he robs our parents of us, making us the objects of their griefe: and thirdly, he robs the Church, and Commonwealth of us, by making us unprofitable instruments? and beloved, if you looke into the world, you shall find it true; as for example, looke unto young men, they are busied in eating and drinking, and rising up to play, but never regard at all the strengthning of the inward man; whereby they may become profitable unto all. When the soule is unto some, but as salt is unto meate, onely to keepe it from Putrifaction: and the body, that is put into the soules place: but what is the reason we put it thus, doth not this prove that true, which Salomon saith, I have seene servants ride, and Masters goe afoote. When you imploy your selves and spend your time and paines in getting of outward dignity, in decking the outward man, and little regard the [Page 79] beautifying of the inward man, you preferre drosse before Gold, Copper before Silver: you set the body in the soules place, you set the ser­vant on horsebacke, but the Master must goe on foote; in a word, you doe not things like or besee­ming Christians, and on the contrary you doe things like your selves, when you preferre the in­ward man first.

Fourthly, consider that it is an immortall soule: why doe you labour for the meat that perisheth, in the Iohn 6. 27. use of it; that is, why doe you dote upon the out­ward man that perisheth in the getting, which pe­risheth in the using, that will stand you in no stead if you keepe it? and why doe you not rather la­bour for the meate that perisheth not? why doe you not labour to get the strength of the inward man which is of an immortall substance that will never fade nor perish in the use: you have built a Temple heere, which is in it selfe a good worke, but I say, except you build also in your soules the Temple of the inward man, all your labour, all your paines and all your cost is but lost labour: it will perish and stand you in no stead when you shall need it. And this is one maine drift of the Scripture to shew you the vanity of earthly things, that you should not set your affections upon them, because they perish in the use, and that you should not lay out money for that which profiteth not, as the Prophet speakes. Consider therefore that it is a spirit, and againe borne and infused into this body to beare rule there, and the body to be but a ser­vant [Page 80] to the inward man. But that you be not de­ceived, there is a naturall strength whereby some men will goe very farre, and there is a morall strength, and yet take heed you rest not in that: not that I speake against naturall strength, because it comes from God and is good. For I say, we doe not take away those affections, but we alter and change them, and therefore I beseech you looke that you doe not content your selves with them, but labour to strengthen the Inward man. And here a question ariseth, seeing that there is a naturall and spirituall strength, how shall a man come to know whether the strength which hee hath, be a naturall, morall, or spirituall strength: yet as I said, we doe not destroy naturall strength, but we use it as men doe wild Horses and beasts, they tame them, to make them fit for service; so we should use these as meanes to carry us unto their right ends. We will therefore come to shew the differences betwixt the naturall and spirituall strength.

The first difference is this, The spirituall strength 1. Diffe­rence. goes further then the naturall strength. Looke what the naturall man with the naturall strength can doe, the spirituall man can doe more, he can goe further both in degree and measure: and the reason is, because grace elevates nature, it brings it unto a higher pitch; grace is unto the soule as a prospective glasse is unto the body, it brings that which is a farre off, to be as it were nigh at hand, it turnes a man to see things in a more excellent [Page 81] manner: for as water that is elevated by fire, so is he that hath this strength; that is, he is abler to doe more then a naturall strength can doe: this was that which made a difference betweene Samp­son and other men, he had a naturall strength, and he had another strength to doe more then another man could doe: and that this strength doth goe further then a naturall strength, we will proove by these particulars. First, the spirituall strength en­ables you to see more, and to prize grace more; 1. the naturall strength shewes you something in your journey, but it shewes you not unto the end of your journey; whereas the sight that the in­ward man brings unto the soule, addes unto it Ieremy 31. 34. Then shall yee know mee; that is: Iere. 31. 34. they knew mee before, but now they shall know mee in another manner then before: grace pre­sents things unto the soule in another hue. Se­condly, in performances: all naturall strength leads a man but unto a forme of godlinesse, but this strength gives a man power and abilitie to doe good. Labour, therefore, labour for this strength that your hearts may be in such a frame of godli­nesse, that you may doe Gods will in earth as the Angels doe it in heaven, which the carnall man will never doe: he that hath not this strength, he will never labour to please God after that man­ner, because hee cares not for grace if he can but escape hell, but the spirituall man will not be con­tented to have the pardon of sinne, except he may have grace and holinesse too. Thirdly, it inables 3. [Page 82] him to goe further in Iudgement, the naturall man he cares not, if hee can get but just so much holinesse as will bring him to heaven; but the spi­rituall man will not be contented with any an­swer; but it is with the spirituall man as it is with the Sun; the cleerest Sun-shine showes the most motes; the cleerest glasse the best; and best water is next the fountaine; even so when the spiri­tuall man is strong in the inward man, it sees the more motes and bracks in the spirituall strength, and labours for more strength against weaknesses, which a naturall man cannot conceive of, as 1 Pet. 4. 4. They thinke it strange that you run not with 1 Pet. 4. 4. 5. them into the same excesse of riot; they know not the reason, or they cannot conceive what should keepe you from loving such and such vices which they love: like blind men, they heare the pipe, but they see not the persons that dance, so they heare the pipe, but they see not the rule by which the spirituall man goes; as a countrey-man that comes and sees a man drawing the Geome­tricians line, he marvels what he meanes to spend his time about such a thing, when as hee that drawes it knowes that it is of a great use: Fourth­ly, in degree, that is, in the generality of the 4. growth, when you grow in every part proporti­onably: a naturall man may grow in some parts, but not in all parts; as for example, he may have a large capacity of knowledge in divine Truths, yet he hath but weake affections to God: or it may bee his affections are strong, but his Iudgement is [Page 83] weake: or it may be hee is strong in both, that is, he knowes the good, and after his manner of lo­ving, hee loves the good: but yet there is such weakenes in the wil, that he will not yeild any true obedience unto God: but it is not thus in the spiri­tuall strength, that is, in the growth of the inward man, for that leads him unto all growth in all parts: now in the naturall growth, wee say, it is not a proper augmentation, except there bee a growth in all parts: as for example, if a man should grow in one member, and not in another, as in the arme, not in the legge, we would not say that it were a growth, but a disease, and that ma­ny humours of the body were met together in his arme, and that it were rather a signe that it should bee cut off from the body, then a helpe unto the rest of the body; even so the growth in any part of the soule, if it bee not universall, rather hurts then helpes, that is, it rather showes a disease in the soule, then the health of the soule: but the true spirituall strength, that growes in all parts: so much for the first difference.

The second difference is in the beginning and ending of that strength: it hath another Alpha 2. Diffe­rence. and Omega: for the strength of the spirituall man is wrought by the Spirit and Word of God; as thus, the principles of religion being taught him out of Gods Word, hence there is a spirituall strength conveyed into the soule, for I say, no man can receive the spirit of this spirituall strength, but by the Gospell, therefore consider what the good­nesse [Page 84] is that you have, and how you came by it, whether it came by the Gospell or no, if it did you shall know it by these particulars. First, ex­amine whether ever you were humbled: that is, 1. examine whether by the preaching of the law, you have had such a sight of sinne, that hath bro­ken your hearts; if thus in the first place you came by it, it is a signe that it is the true strength, for this is the first worke of the Spirit, when it comes to change the heart of a Christian, and to make him a new Creature; First, throughly to humble him; Secondly, examine whether there hath fol­lowed a comfortable assurance of Gods love in 2. Christ, which hath not onely wrought Ioy and comfort against the former feare, but also a lon­ging desire after Christ, and holinesse, therefore if the holinesse that is in you be throughly wrought, it doth proceed from the Spirit, for this orderly proceeding of the Spirit doth make it manifest, but as for the naturall strength, it hath not such a beginning, it is not wholly wrought by the Word, it may be he hath beene a little humbled and com­forted by the Word, but it is not throughly and soundly wrought by the same Word: but is a meere habituall strength of nature pickt out of ob­servations and examples. Againe as the spirituall strength hath a different beginning, so it hath a different end: the end of them are as farre (if not further) differing as their beginnings: for as the holinesse that is in a Holy Man, ariseth from a higher Well-head, so it leads a man to a more no­bler [Page 85] end then the naturall strength: for the end of the spirituall mans strength is Gods glory, that he may yeild better obedience unto God, that hee may keepe truth with him and keepe in with him that he may have more familiarity with him and more confidence and boldnesse in prayer; in a word, that hee may be fit for every good worke: But the end of the naturall strength, is his owne ends, his owne profit and pleasure, and his owne good; for as the rise of any thing is higher, so the end is higher, as for example: water is lift upon the top of some Mountaine, or high place because it may goe further, then if it were not: so when a man is strong in the inward man, he is set up high­er for another end, and that is to please God, and not himselfe, and thus much for the second diffe­rence.

The third difference is this, he that is spiritually­strong, is strong in faith. The strength of the in­ward 3. Diffe­rence. man is faith: but the strength of the out­ward man is but morall strength, an habituall strength of nature: it is faith that gives strength: a man is not a strong man in Christ, or in the in­ward man that hath not a strong faith. Strong faith makes a man or woman strong: that is, it is that which makes a difference betweene a spiri­tuall man, and a naturall man: for as reason makes a difference betweene men and beasts, so faith makes a difference betweene a holy man, and a wicked man: as for example, take a Philosopher that doth excell in other things, as in humane [Page 86] knowledge: such goe beyond other men, yet in matters of faith and beleeving, they are as blind as beetles; and the reason is this, the one sees and doth all things by faith, but the other onely by the light of nature and this is the same that the A­postle speakes of in Hebr. 11. of weake they be­came strong, that is, because they had faith, and Heb. 11. 34. were strong in the faith, and trusted and beleeved, and hoped in God, therefore they became strong, they did that which other men could not doe that wanted faith. Sisera might doe as great things as Gideon; but here is the difference, Gideon doth them all out of Faith, but the other doth them but from nature, and so Socrates may in worldly things, be as wise as Paul, that is, as wise in understanding, and in policy by reason of excellent outward parts as Paul: but here is the difference, Paul doth all things out of faith, but Socrates doth not: there­fore the Apostle saith, 1 Tim. 4. 10. Wee are strong because we stand in God: that is, we have a strong 1 Tim. 4. 10. faith in God, and that makes us to withstand all the assaults of men and divels. I say, this is that which makes a difference betwixt us and the men of the world. Diogenes may trample under his feete the things of the world as well as Moses, but Moses by faith chose rather the one then the other, Hebr. 11. 24. Faith in Christ made him to choose grace before the things of the world: but it was Heb. 11. 24. not thus with the other, his contempt of earthly things, was not out of faith, as Moses was, who had respect unto Gods Commandement, and to [Page 87] his promise; for then and not till then is a man spi­ritually strong, when hee will let life and riches, and honour, and pleasure, and liberty, and all goe for Christ: the naturall man will never doe this, this is the onely property of faith, a supernaturall worke, and change in the soule, and therefore the holy Ghost saith, they suffered with patience the spoiling of their goods, that is, they let them wil­lingly goe; life and liberty and all shall goe ere Christ shall goe. A noble Roman may doe some­thing for his countrey, and for himselfe but there is a by-end in it, he doth it not in a right manner unto a right end, but the spirituall strong man doth all things in a spirituall manner unto a saving end, the one doth it for vain glory, but the other in uprightnesse of heart: for there is a double worke of faith. First, it empties a man, as a man that hath 1. his handfull cannot take another thing till hee let his handfull fall, so when faith enters into the heart of a man, it empties the heart of selfe love, of selfe will: it purgeth out the old rubbish, that is naturally in every mans heart, and lets all goe to get hold on Christ, all shall goe then, life, and ho­nour, and profit, and pleasure, and hee is the truly spirituall man that can thus loose the world to cleave to Christ, and miserable are they that can­not. Secondly, as it empties the heart of that which may keepe Christ out of the soule: so in 2. the second place he seekes all things in God, and from God, that is, he first seekes Gods love, and Gods blessing upon what he doth injoy, and then [Page 88] he goes unto secondary meanes, and uses them as helpes: but a man that wanteth faith, he will not let all goe for Christ, hee will not seeke first unto God in any thing, but unto secondary meanes, and then if hee faile, that is, want power to supply, then it may be he will seeke unto God: and hence it is, that he will not loose his life, or liberty, or ho­nour for Christ; because he sees more power and good in the creature then in God. Againe, this makes the difference betweene Christian and Christian, namely faith, and hence it is, that some are weake, and others are strong; hence it is that some are more able then others for the greatest duties of Reiigion: as for example, Caleb and Io­shua can doe more then the rest of the people, and what is the reason, but because they were stronger in the faith then others, and so Paul said of him­selfe, that he could doe more then they all, because Paul had a stronger faith: For the truth of a mans strength, is knowne by his strength of faith that he hath, whether he be naturally strong, or spiritually strong, for this is the first worke of the Spirit after the humiliation of him in the conversion of a sin­ner, namely, to worke faith in him; and no sooner faith, but as soone by degrees, strength, and then the promise followes faith, He that beleeveth and is baptized shall be saved, but he that beleeveth not shall be damned, Marke 16. 16. and this is the course Marke 16. 16. that wee take in preaching: first wee Preach the Law unto you, and we doe it to this end to hum­ble you, and to breake the hard disposition of your [Page 89] hearts, that so they may be fit to receive Christ, and when we have throughly humbled you then wee preach unto you the Gospell, beseeching and perswading you to beleeve in Christ, for the par­don of sinnes past, present, and to come; and to lay downe the armes of rebellion which you have ta­ken up against Christ and you shall be saved, but yet notwithstanding, you are neither humbled by the one, nor perswaded and provoked by the o­ther, but are as the Prophet saith, You have eyes and see not, you have eares but you heare not, seeing you doe not see, and hearing you doe not heare; as for exam­ple, when a man is showed a thing, but yet hee minds it not, when the eye of the minde is upon another object, that man may be said to see and not to see, because he doth not regard it, or a man that hath a matter come before him, he hears it, but his minde being otherwayes employed he regards it not, in which regard hee may be said to heare and not to heare, because he minds it not. And what is the reason that though wee preach the Law and the Iudgements of God so much unto you, beseech and perswade you so often to come in and receive Christ and you shall be saved, time after time, day after day, yet we see no reformati­on at all? what is the reason that the word wants this effect in you, as to humble you, and that you are no more affrighted with the Iudgements of God then you are, and that you remaine as igno­rant and carelesse as ever you were, the reason is, because you doe not beleeve: you want a true sa­ving [Page 90] & applying faith, for if you had that, the word would worke other effects in you, then it doth. If one should tell a man that such or such a benefit or legacie is befalne him, that would raise him unto great honour, though before hee lived but in a meane condition, now if this man did but beleeve it, then surely he would rejoyce. Truly so, if you did but beleeve that Christ, and grace, and salvati­on were so excellent, and that holinesse and the strengthning of the inward man, would bring you unto so happy a condition and estate as to be the heires of heaven, you would rejoyce in Christ and grace only. Againe, if you did beleeve that the Word of God is true, and that God is a just God: if the drunkard did but beleeve that drunkards shall be damned; or if the Adulterer did but be­leeve that no adulterer should inherit the King­dome of God & Christ; or if the prophane person and the gamester, did but beleeve that they must give account for all their mis-spent time and idle words, and vaine communication, they would not sport themselves in their sinnes as they doe. A­gaine, if men did but beleeve that God calles, whom and when he lists, and that many are called, but few are chosen, that is, here is a Church full, but it may be but a few of you shall be saved; I say, if men did but beleeve this, they would not surely deferre their repentance, they would not put off the motions of the Spirit, but they would strik whilest the iron is hot, and grinde whilest the wind blowes, but men will not beleeve, and there­fore [Page 91] it is that they goe on in sinne as they doe: It is not so for earthly things, men are easily brought to beleeve any promise of them: as for example, if one should come and tell a man of a commodi­tie, which if he would but buy and lay by him, it would in a short time yeeld a hundred for one; oh how ready will men be, to buy such a com­moditie with the wise Merchant, Mat. 8. 44. They wold sell al that ever they had to buy this: oh that men would be but thus wise for their soules: be­loved I tell you this day of a commoditie, the best, the richest, the profitablest commoditie that ever was bought, even Christ and grace, and salvation; which if you will but lay out your stocke of grace to buy him, you shall have him, that is, if you have but a desire to receive Christ, and lay him up in your hearts, I tell you it will yeeld you a hundred for one. Nay, Christ the commoditie himselfe saith, in Marke 10. He that for saketh father and mo­ther, and wife, and children, and life for my sake, shall Marke 10. 29, 30. receive a thousand-fold in the life to come: but men will not beleeve it, but a time will come when you shall see it to bee true: and befoole your selves, that you lost so precious a bargaine as Christ and salvation is, for the disbursing of a little profit and pleasure, but as I said before, the difference lyes here, men want faith, and hence it is, that they neglect the strengthning of the inward man, and are so over-burthened with losses and crosses, be­cause they want faith; And so much for the third difference.

[Page 92] The fourth difference is this, the naturall strength leades a man but unto a forme of godli­nesse, 4. Diffe­rence. but the spirituall strength leads a man unto the power of godlinesse: I call that the forme of godlinesse, when a man doth performe, or doe a­ny thing with carnall affections not to a right end, and this is knowne by this, when they fall away from that stedfastnesse, or forme and show of ho­linesse that they seemed to have: this forme of god­linesse is the same with that in Heb. 6. A tasting of the Word of life, and yet notwithstanding fall a­way: they seemed to have tasted of saving grace, and to have the power with the forme, but it was not so, because they continued not: they lost that forme which made them seeme to bee that which now it appeares they were not. Againe, I call that the power of godlinesse which is performed by the divine power, force and efficacy of the Spirit. Rom. 2. 14. it is said, that the Gentiles, that were Rom. 2. 14. not under the law, did by nature the things con­tained in the law: that is, they did it by the effica­cy and power of nature. Semblable unto this is that of the same Apostle, 2 Tim. 2. 3. in the latter time men shall come in a forme of godlinesse, that 2 Tim. 2. 3. is, with a forme in show without substance or power of the Spirit: but the inward strength which is the inward man doth not onely teach you to doe, but also it teacheth you how to doe them; but men that have but a common strength, have some bubles to good and they seeme to have this strength because they have the law of nature [Page 93] written in their hearts and they may promise much and yet he is not spiritually strong, because he cannot doe spirituall actions in a spirituall man­ner, for hee goes about that with a naturall strength which should be performed with a spiri­tuall strength, 1 Pet. 1. 5. Who are kept by the pow­er of God through faith, unto salvation: when a 1 Pet. 1. 5. man is truely regenerated when he hath not power of his owne to doe the Will of God, then hee hath the spirit to helpe him, that is, they are not onely kept by the power from evill, but also they are inabled to doe good by it.

The fifth difference betwixt the naturall and spirituall strength, is this, that which proceeds 5. Diffe­rence. from the spirit is alwayes ioyned with reluctancy of the will, but in the naturall strength there, as no reluctancy, because there is no contraries, but in the spirituall man there is two contraries, the flesh, and the spirit, and you know these can never agree, but they are still opposing one another as for example, a man that is going up a hill, he is in labour and paine, but a man that is going downe a hill goes with much ease: so there is much labour and paine, which a spirituall man takes to subdue the flesh, but the naturall man hath no reluctancy at all: he hath no fighting and strugling with cor­ruption, but he goes without paine because hee is but one, and one man cannot be divided against it selfe, but in every spirituall man there are two men, the old man, and the new man, the flesh and the spirit, and hence growes that spirituall com­bate, [Page 94] Gal. 5. 17. The flesh lusteth against the spirit, and the spirit against the flesh, that they cannot doe the things that they would: these two men in a regene­rate man strive for masteries, and so hinder one the other. Yet know also that in the naturall man there may be reluctancy in the will against some particular sinne, as covetousnesse may strive a­gainst pride, and pride against nigardnesse, yet not fight against it as it is a sinne, but as it crosseth and thwarteth his pride. Againe, know that a naturall man may have reluctancy in some part of the soule, as in the conscience, which is sensible of sinne; and hence it may convince the man and the rest of the faculties, notwithstanding they are at peace: but where this spirituall strength is, it is in all parts not one faculty against another but all are fighting against sinne in the whole man: now the reason that there is not this reluctancy against sinne in e­very faculty in the naturall man, is, because hee wants saving grace; grace is not in the faculty op­posite unto the corruption that is in it: but in the holy man there, is and therefore he is like Rebecka; they have two in them, Iacob and Esau: the flesh and the spirit, and Paul complaines of so much, Rom. 7. I finde another law in my members rebel­ling against the law of my minde, that is, I finde Rom. 7. 23. something in me that is contrary unto me: In my members, that is in my body and soule, notwith­standing; first, I hate the evill of sinne as being 1. most contrary unto grace, but yet I cannot avoyde it, I cannot doe the things that I would: but the na­turall [Page 95] man doth not hate the evill of sinne other­wayes then as it brings punishment: Secondly, I delight in the Law of God in the inward man, that 2. is, howsoever I am violently carried unto the com­mitting of sinne, yet it is against the desire of his soule, he hath no pleasure, he can take no delight in it for his delight is in the inward man: but the naturall man takes Gods Lawes as burthens, and therefore he will not submit himselfe unto, them because he is not strong in the inward man: hee promiseth, but he performes not; hee yeilds, and yeilds not; he yeilds to something, but not to e­very thing: And thus much for this last difference betwixt the naturall strength and the spirituall strength.

Is it so, that the strength of the inward man is to be desired above all things, then as it was in the Vse 2. first place for reproofe, so in the second place it may serve for exhortation to all men, that they would labour to grow strong in the inward man, and that they would now at last gather the frag­ments of their thoughts and desires which have beene formerly set to get other things, and now wholly imploy them for the getting of this strength, and so much the rather because other things are but as the huske without the kernell, or as the scabberd without the sword, which will doe a man no good when hee stands in need of them; as for example, to bee strong in riches and honour and credit, and (and yet this is all the strength that most men desire) will doe no good [Page 96] when yee come to wrastle with sinne and death. But for to be strong in the inward man who seekes or enquires after it? I know you would be strong in all earthly strength: but I beseech you above all things labour to be strong in the inward man. It is the folly, weakenesse, and sicknesse of men, they looke all without the doores, unto the strength of the outward man, oh that I could but perswade you as I said before to gather the rest of your thoughts and desires together and set the soule in a frame of grace that you may mortifie these inordinate affections which keepe backe the strengthning of the inward man as covetousnesse, pride, pleasure, love of vaine glory, and the like; then it would bee but an easie worke and no bur­then unto you to strengthen the inward man; but here men sticke, the way is too narrow, it is a hard matter to perswade men unto it, that there is such excellency in the one and not in the other, that grace is the better part. Therefore that I may the better prevaile with you to strengthen the in­ward man, I will lay downe some motiues to per­swade you to it.

The first motive to move you to strengthen the inward man, is, because your comfort lyes most in 1. Motive. the inward man: even all your comfort and there­fore to strengthen that, is to adde unto your com­fort: as for example, the Sunne brings comfort with it because it brings light, therefore the more light the more comfort, so the more of the inward man you have, the more light and ioy. [Page 97] Now the reason wherefore the inward man brings the most comfort is, because it is the greater facul­ty, and the greater the faculty is, the greater is ei­ther the joy or the sorrow, as for example, take a man that is troubled in minde. None so humble, so penitent, so sorrowfull as he: and therefore it is said, that the Spirit of a man will beare his infir­mities, but a wounded spirit who can beare? a man may be able to beare any outward trouble, but the griefe of a troubled mind who can? on the contrary take a man, that is at peace with God, who so joy­full and comfortable as he? now the outward man is the lesse faculty, and therefore it is capable of the lesse comfort: it doth not in any measure know what true comfort and ioy there is in the in­ward man: Againe, what joy the outward man hath in outward things, it is but in the opinion of the inward man, they comfort no more, but as they are esteemed of the inward man, if the inward doe not esteeme them as worthy the reioycing in, they will not bring comfort; Againe, all the paines and labour that you bestow on the outward man is but lost labor, that will bring you no great advantage: but the strength of the inward man will arme you against losses, and crosses, and reproach, that you shall meete withall in the world, whi­lest you are in the way to heaven: Againe, con­sider that though you bee strong in the outward man, yet you are moveable; subject to shaking and fleeting; but it is otherwayes with the inward man, it makes a Christian sted fast and unmoveable; [Page 98] it will so establish the heart in grace, that he will stand firme unto Christ in all estates. It is with the outward man as it is with the Seas, though the strength of the streame runne one way, yet if the wind blow contrary, it moves and stirres, and strives, and disquiets it: so when losses, and crosses come, they breake the frame and strength of the outward man, but the inward man is like the dry ground, let the winde blow never so violent, yet it moves not, it stands firme. Againe, in the a­bundance of outward things there is no true con­tentednesse: Neither in the want of them, where the strength of the inward man is, is there cause of dejectednesse. This we shall see in Adam and Paul: Adam though hee was lord of all things, and had the rule of all the creatures yet when hee was weake in the inward man, what joy had hee, nay what feare had he not, when he hid himselfe in the Garden? Againe, looke upon Paul in the want of these outward things, he is not dejected at all, as in Acts 16. 25. it is said, that when Paul and Silas were in prison in the stockes, the prison rung Acts 16. 25. for joy: now what was the reason of it, but this because they were strong in the inward man? And therefore you see that all true joy is that which comes from grace within, and when you rejoyce in that, your rejoycing is good, you stand then up­on a good bottome! Alas, you thinke to have contentment in your riches, but you will be fooled by them: they will deceive you, if you build up­on them you will build without a foundation, and [Page 99] goe upon another mans legges: now were it not farre better for you to get legges of your owne, and build upon a sure foundation? and this you shall doe if you will strengthen the inward man. Againe consider, that if you doe not strengthen the inward man, you will have wicked thoughts in your hearts and evill actions in your hands; were it not better to bee strong in the inward man and to have holinesse, and grace in the heart? Let this therefore move you to strengthen the inward man, because your comfort lyes most in the inward man: Thus much for the first mo­tive.

The second motive to moove you to strengthen the inward man, is this: if you labour to streng­then 2. Motive. the inward man, you shall thereby please God. If a man had never so much strength, yet if it be not the strength of the inward man hee can­not please God, he cannot performe any holy du­tie, in such a holy manner as God will approove of, and therefore the Prophet saith, That God doth not delight in any mans legs. He cares not for any mans strength, be it never so great and ex­cellent, except it be the strength of the inward man, and on the contrary, hee regards the holy man with his strength, though outwardly weake, as in Esa. 56. 2. I will dwell with him that is of a Isaiah 56. 2. contrite and humble spirit, hee that is of a contrite spirit, he is spiritually strong, and therefore I will dwell with him: now what is the reason, that men seeke so much the favour of Princes, but because [Page 100] they may be exalted unto honor, then why should not you much more labour to be in favour, and have familiaritie with God, who is the King of kings, and Lord of lords, who hath power to ex­alt one, and pull downe another; now if we could but bring our hearts to beleeve this, that in strengthning of the inward man, wee should get and grow in favour with God, then men would be stirred up to set upon this worke: yet withall, you must know that by the strength of the inward man, you doe not please God by merit, for so Christ onely, and none but Christ pleaseth God: but when you strengthen the inward man you please God, by object, because you chuse grace and holinesse, and his favour above all things: Me­rit was the same argument which Christ used un­to his Father, when hee would have his Father to glorifie him, Ioh. 17. 4, 5. Father I have glorified thee on earth: I have finished the worke, &c. there­fore, Ioh. 17. 4, 5. Father, glorifie me, that is, I have merited this at thy hands, that thou shouldest glorifie mee, be­cause I have perfectly pleased thee in doing thy will. But an argument drawne from the object, is that, which Christ useth to his Disciples, Herein Ioh. 15. 8. is my Father glorified, that you bring forth much fruit: when you grow strong in the inward man, and can bring forth fruite agreeable unto his will you please God: And therefore it is, that the Scripture sets forth the members of Christ by the Olive tree, and by sweete oyle, the one full of fatnesse, the other full of sweetnesse; so the inward man [Page 101] makes a man fat, rich in grace and oyle, as the na­ture of it is, to cheere and beautifie the counte­nance, so doth grace; it sweetens the soule, and makes it beautifull unto God: Therefore let this moove you to strengthen the inward man, that thereby you may please God.

The third motive, to perswade you to strengthen the inward man, is this, because this inward 3. Motive. strength drawes on the outward strength, that is, it makes the outward strength more prosperous. Now who would not thrive in the things of the world? but if you turne it, the contrary will not hold so, for the outward strength will not draw on the inward strength; therefore our Saviour saith, Seeke you first the Kingdome of heaven, and the righteousnesse thereof, and then all things shall be ad­ded Matth. 5. 33. unto you; the way for you to thrive in the out­ward man is, first to get strength in the inward man; Seeke you first grace and Christ, and holi­nesse: and then the effect will follow, All things, that is, what you shall stand in need of, shall be gi­ven you, and Esa. 48. 18. The Lord saith, O that my people had but a heart to consider, that is, oh Isai 48. 18. that my people would but bee wise; First, to strengthen the inward man, and then as it fol­lowes, your prosperitie should be as the floods, then your outward strength and prosperity should abound like floods: againe Prov. 22. 4. The wise man saith, that the reward of holinesse is, riches, Prov. 22 4. and honour, and life: hee that is strong in the in­ward man, shall have whatsoever may be necessary [Page 102] or good for the outward man: and therefore wee should strive to grow strong in the inward man, that is, to be full of grace and wisedome, especi­ally against evill dayes against they come, that when they come wee may have strength to beare them: now the inward man will beare a mountaine of afflictions and reproches, which will presse and squeese the outward man to powder: The spirit of a man will beare his infirmities, but a wounded con­science who can beare? If the inward man be weake, who can beare, the burthen of afflictions and the like, but if the inward man be strong then the Will, will beare a part, & the affections will beare a part with the conscience, and so the burthen will bee the lighter, but if you be not strong in the inward man, it is unpossible that you should beare them: therefore let us not busie our selves about fantasies, and vaine things that will stand us in no stead, but let us labour to strengthen the inward man.

The fourth motive, to perswade you to streng­then 4. Motive. the inward man, is, because a man is that which he is, in the inward man, a man without the inward man, is but as a scaberd without a sword, that is, worth nothing, and therefore the wise man saith, That the righteous man is more excellent then his neighbour, the excellency wherein he doth ex­ceed him, is in the inward man: and therefore Christ in the Canticles, when hee would set forth the excellency of his Spouse, hee saith, That shee was fairer then the daughters of men, shee is fairer in regard that shee is stronger in the inward man, [Page 103] shee is all glorious within, Psal. 45. 13. that is, the Psal. 45. 13. holy man doth as farre exceed the naturall man in beautie, as pearles exceed pible stones, or gold brasse, or silver copper. I know any man doth de­sire to be in some excellency, I say, it is a proper­tie in nature to seeke out some excellency: then is it not the best wisedome to seeke it in the best things in the inward man? Now as there is meanes to bee rich in the outward man, so there is meanes to be rich in the inward man; therefore I beseech you, use the meanes that you may be rich in grace and holinesse, Prov. 30. 29, 30. the Wise mans speech Prov. 30. 29, 30. there, may serve to set forth the excellency of that man, that is strong in the inward man: there are 4. things, saith he, that are excellent, a Lion, a Hee Goate, a Grey-hound, and a King, before whom there is no standing. So he that is strong in the inward man: First, hee is as a Lion, that is, he is strong in grace: Secondly, he is as a Grey hound, that is, he is swift in the performance of all holy duties: Thirdly, he is as a Hee Goate, profitable to God and the Church. Fourthly, he is as a King, to rule and over-rule his base affections and lusts. Every spirituall man is a King, because he beares rule in the soule, but it is not so with a wicked man, his lusts rule him: hee is a slave and not a king, and therefore the Apostle saith, Let not sinne reigne in your bodies, to obey it in the lusts thereof. If it Rom. 6. 12. once reigne it will rule, and if it rule you must o­bey, unto whatsoever drudgery or slavery it en­joynes you: therefore labour to get strength in [Page 104] the inward man, and know also, that you shall not onely be free from the inward slavery of sinne, but also you shall keepe your excellency, and there­fore it may be said of every one that is weake in the inward man, as Iacob said of Reuben, Gen. 49. 12. thou art become as weake as water, as if hee Gen. 49. 4. should say, thou wast that which thou art not now: thou wast excellent, but now thou hast lost it. So I say unto you, if you lose the strength of the inward man, you will lose your excellency: now no man would willingly lose his excellency; if you would not then, you must keepe strength in the inward man. In the 1. Psalme, the Psalmist sets forth the excellency of that man that is strong in the inward man, He shall be like a tree that is planted Psal. 1. 3. by the rivers of water. First, hee sets forth the pro­pertie of the spirituall man, he shall be greene. Se­condly, his stabilitie, he shall be as a tree planted, that is, which shall not easily be pluckt up. Third­ly, his perpetuitie, his branches shall never wither, he shall never grow unseemely to God. Fourthly, his fruitfulnesse, he shall bring forth fruit in season, that is, hee shall be fruitfull in grace; but on the contrary, when a man growes weake in the in­ward man, it will be farre otherwaies with him, he will bee like a tree that hath lost both sap and roote, leafe and fruit, set in a barren soyle with withered branches, and fruitlesse, fit for nothing but the fire: but if a man can keepe his strength in the inward man, neither reproach, nor disgrace, nor shame, nor the divell shall be able to make [Page 105] that man miserable. Therefore keepe the Image of the inward man safe, whatsoever becomes of the outward man. And there is good reason why you should keepe the inward man safe, because it keeps the soule, and directs it unto its right end. In Eccles. 12. the Wise man saith, All things are vani­tie and vexation of spirit: when a man loses his happinesse in the inward man, though hee keepe the outward man secure, yet it were but vanitie and vexation of the spirit. For hee goes besides the rule he should goe: there is a rule unto every creature that it is to goe by, and the neerer the creature comes unto the rule, the more excellent is the creature; but if it goes besides the rule, it loseth its excellency: as for example, the fire and water are excellent creatures if they keepe to their rule, but if they exceed their rule, then they become hurtfull: So the rule of the soule is the inward man, that he grow in grace and holinesse, and the closer you keepe to this, the more ex­cellent you are: therefore that you may keepe your excellency, which you cannot doe, except you strengthen the inward man, let this moove you to doe it.

In the third place, this may serve for direction Vse 3. for you may say unto mee you have showed us what this inward man is, and the differences be­twixt the inward strength, and the outward strength and you have also laid downe motives to move vs to strengthen the inward man, but a­las, how shall we strengthen the inward man: [Page 106] what meanes shall we use to doe so? To helpe you in this worke I will lay downe some meanes by the use of which you may bee strengthned: but before I come unto the particulars, it will not bee amisse to stand upon the generall, and a little to perswade you, but to desire to be strong; for if you could but bring your hearts unto this, but to desire to be strengthned, it will be a great meanes to move you to prevaile against whatsoever may seeme to hinder you from it; I say, if you did but desire it: if you did but know the excellency of the inward man, it would worke a holy desire in you, and a true desire will let no meanes escape, that may further it. This is the same meanes that Christ uses unto his Disciples, when he would have them in love with Faith, if you had Faith, yea, but asmuch Faith as this graine of Musterd seed, you should be able to remoove mountaines: if you did but know the excellency of this Grace of Faith, you would desire it, and if you did but desire it, you would never rest till you get it: so if you did but prize grace, and the inward man at a high rate you should bee sure to have him: you know the promise, Matth. 5. 6. Blessed are they that hunger, and thirst after rightcousnesse, for they Matth. 5. 6. shall be satisfied: therefore if you could but bring your hearts unto this frame as to hunger after the inward man you should have him, or if you can but bring your hearts unto this temper, as to de­sire him, or seeke after the strength of the inward man you should find him: Prou. 2. 4. If thou sear­chest Prover. 2. 4. [Page 107] for her, as for silver, and diggest for her as for hid treasure, then thou shalt find, &c. If you did but esteeme the inward man, as men doe silver, and prize it as a rich treasure at a high rate, then the effect would follow, you should find: so then, if you will desire salvation, and happinesse, and the strength of the inward man, you shall bee sa­ved; but you will never thrive in grace till you have a desire to thrive, grace will not grow till there be a desire wrought in the soule: for when men doe not delight in the inward man, they ne­ver grow in grace and holinesse; they are not as trees planted that bring forth seasonable fruit but barren: doe what you will to it, the soyle is naught, for the spirit hath not yet tilled the heart, and sowne in it the first beginning of the seeds of grace, which is a desire after it: now, as it is good in the bodily sicknesse to know the meanes of recovery, so in the sicknesse and weakenesse of the inward man: it is good to know the meanes by which it may be strengthned, therefore we will now come unto the particular meanes for the strengthning of the inward man.

The first meanes to strengthen the inward man is to abound in spirituall knowledge: because the 1. Meane. more knowledge the more strength, for the spiri­tuall knowledge of divine truthes is the strength of the soule; for as the soule is unto the body, so is the knowledge of the word unto the inward man. The body is dead without the soule, not able to doe any thing, so the inward man without this spi­rituall [Page 108] strength which is wrought in the soule by the saving knowledge of the Word, is nothing but weakenesse, thereforé the Apostle saith, 1 Pet. 2. 2. As new borne Babes desire the sincere milke of 1 Pet. 2. 2. Word, that yee may grow by it: knowledge in the Word will make them grow in Christ: the con­trary unto this we see the Apostles upbraides in the Corinthians, 1 Cor. 3. 1. and Heb. 5. 13. because they were weake in knowledge, hee cals them 1 Cor. 3. 1. Babes, for saith hee, Hee that is not expert in the Word of righteousnesse, is a Babe, therefore labour Heb. 5. 13. to abound in spirituall knowledge. I presse this the more because I feare many of you are weake, because you are ignorant; you want this spiritu­all knowledge: you know in our ordinary talke we count ignorance folly, when a man doth any thing that he should not doe, or would not doe, if he did but understand himselfe; we say, that man is weake in judgement, or it is folly in him: surely this weakenesse in the inward man is folly indeed; and a man cannot show his weakenesse more then to bee weake in spirituall knowledge, and yet you must know, that a man may have much knowledge, as worldly knowledge, and the knowledge of divine truthes, and yet bee but weake in the inward man: for there is a knowledge of Arts, which fils the braine with knowledge; but the spirit goes no further, that is, it doth not sanctifie that knowledge in the heart? Againe, there is a knowledge of the spirit, which is an o­perative working knowledge, which goes with [Page 109] this other knowledge, and leads it to sanctification and is practicall? But yet I say you must know before you can be strong; there must be some pro­portion betweene the spirituall knowledge, and the spirituall strength: as for example, one man eates and is fat, another man eates and is still leane; so some have asmuch as others have, and yet are not so strong as others, and yet wee say, fatnesse comes by eating, so doth the strength of the inward man by knowledge: and where the Lord workes by his Spirit, by his Spirit I say, the most knowledge; there is most strength: there­fore I beseech you labour for a full measure of sa­ving knowledge, for a working, purging, convin­cing, operative, and powerfull knowledge. And this I doe not onely speake unto you that are weake, but also unto you that are strong, that you be carefull to adde unto your knowledge: for what is the reason that you doe not grow in grace, but because you are not carefull to adde more know­ledge unto that which you have: it may bee you picke some good things from some Sermon, or good booke, but presently you forget it, you doe not make it your owne by meditation, and so it doth you no good; but if you would be carefull to adde unto it; you would grow stronger in the in­ward man then you doe: and here is the misery of vs builders; other builders when they have built a house, the owner lookes to it himselfe, and keepes it in repaire; but when we have done what wee can to build you up in the inward man, and thinke that [Page 110] you will put to your hands your selves, when we are to further the worke of grace, you begin to pull downe your building againe your selves, by your loose lives: by following your pleasure, your sporting, and gaming, and prophaning of the Lords day. Therefore you must labour to grow in knowledge, if you will grow strong in the Inward man.

The second meanes to bee used, if you would 2. Meanes. grow strong in the inward man, is this, you must bee diligent in the use of the meanes, as the Wise man saith, the hand of the diligent maketh rich; as diligence in a calling makes rich, so where there is much diligence in the use of the meanes of grace, there is much strength in the inward man; but no man gets spirituall strength, save they that are diligent, and therefore this is the reason, that men are not strong in this spirituall strength; be­cause like the sluggard, they are not diligent in the use of the meanes, they take no paines for grace, and therefore it is that they get no increase: for according unto the proportion of your paines, so is the inward man strengthned, and as you use them more diligently, so you find the strength of them more operative and powerfull: for it is in the soule, as it is in the body, if you bee not diligent and carefull to feed the body, it will wither and consume away, and grow weake; so if you feed not the soule diligently and use the meanes con­stantly, you will breed weakenesse in the soule, and the more secure and remisse you are in the perfor­mance [Page 111] of holy duties, the weaker you are: it may be you thinke it will not weaken you to neglect private prayer; but omit it once, and it will make you carelesse, and the more you neglect, the more unfit and undisposed you will find your selves? So you may thinke you may prophane one Sab­bath, neglecting therein the duties required, and serving not God, but your owne lusts: but belo­ved, it will make you secure, the more a man doth in this kind the more he may doe: for this is true in every Art every act begets a habite, and a ha­bite brings custome: so it is as true in good things, the beginning of good brings many par­ticular good things, and therefore if you can but get your hearts in a frame of grace, you shall finde a supply of grace, because Christ saith, Who­soever hath, to him shall bee given: hee that hath grace, and is carefull in the use of the meanes by Gods appointment, hee shall thrive in holinesse: for if you but once get the beginnings of saving grace and be industrious, and vigilant, and carefull to imploy them, you will in time grow strong: you know what Christ said unto the servant that had used his Talent well, he had more given him, so if you be diligent in the use of the meanes, the inward man will grow strong: but for the using of the meanes observe these rules.

The first rule, that I would have you observe, if you would have the meanes effectuall is this, Rule. 1. you must use all the meanes: for if you use but a part of the meanes you will not grow strong: at [Page 112] it is with the body, so it is with the inward man: a man for the health, and growth of the body, will use all meanes, labour in health, Physicke in sicknesse, recreation for the whetting of the fa­culty: in a word, he will vse every thing that hee may strengthen the body, thus you must doe for the strengthning of the inward man, you must use all meanes as hearing the Word, receiving the Sacrament, Prayer, Meditation, Conference, the Communion of Saints, particular resolutions to good, or else the inward man will not grow strong: these are the food that the inward man feeds up­on, it is with the inward man, as it is with a plant, if you would have a plant to grow, then you must set it in a good soyle, you must digge about it, and dung it; but if you bee carelesse where you set it, It will not prosper and thrive: even so if you doe not adde fatnesse of soyle unto the beginnings of grace; if you doe not use all the meanes, as the Communion of Saints, and Prayer, the inward man will not grow strong, but wither and dye; you will bee dwarfes in grace, and holinesse.

The second rule, if you would have the meanes effectuall, is this, you must looke that you per­forme 2. Rule. holy duties strongly; for then the meanes strengthen the inward man, when they are done with strong affections: when he useth them not remissely and coldly, for remisse actions weakne [...] the habit: as for example, take water that is excee­ding hot, and put cold water to it, and you will weaken it: so performe holy duties, and use the [Page 113] meanes of grace remissly and they will weaken the habit to good: it will worke an Indisposition in the soule: therefore doe them strongly, with much zeale and strong affections, that the inward man may grow strong by the performance of them.

The third rule; if you would have the meanes 3. Rule. effectuall, then you must be constant in the use of the meanes, forwhat is the reason that there is so litle thriving in grace, that men remaine cripples in grace; but because they use meanes of growth, but by fits, and haltnesse, that is, they are not con­stant in a good course of life, they are still off and on the rule: sometimes the shot will bee short, and other times they hit the marke: they come seldome unto the meanes, now and then they pray, and now and then they make use of the Communion of the Lord; this inconstancy jogles the faculty, and weakens the habite: and therefore it is unpossible that you should thrive in grace ex­cept you be constant: the Apostle Iames cals them Iam. 1. 8. vnstable men, let these never thinke to receive strength in the inward man, till they come to more constancy in good. Therefore labour to be con­stant in prayer, constant in hearing, in meditation, in the Sacrament, in Conference, which if you bee not, you will not grow strong in the inward man.

The fourth rule, if you would have the meanes effectuall, is this, you must take heed of depen­ding 4. Rule. upon the meanes without God. For know [Page 114] that the meanes without God, is but as a penne without Incke, a pipe without water or a scab­berd without a sword. They will not strengthen the inward man without God: for it is the Spirit that puts life in the meanes, and yet you must not cut off the pipe from the well-head: you must not depend upon God without the use of the meanes, but you must use both: that is, first seeke to God and depend upon him for the strengthning of the inward man, and withall use the meanes con­stantly, because as water is carried from the Well-head unto the pipe, and so from the pipe unto many places, so the meanes are as pipes to carry grace into the soule? Therefore use them and cut them not off by carelessenesse; if you doe, you will cut off the strength of the inward man.

The third meanes, if you would strengthen the inward man is this, you must get rectified Iudge­ments: 3. Meanes. that is, you must see that your judge­ments are right: for men doe deceive them­selves in their judgements; they thinke that they have strong judgements, and that they are able to judge of things, when indeed they are marvellous weake. Now that you may not deceive your selves, I will lay downe some signes of a rectifyed judgement.

The first signe of a rectified judgement, is this, you shall know it by your constancy: so much con­stancy 1. Signe. in good, and so much is your judgements rectified, and on the contrary so much inconstan­cy, [Page 115] and so much weaknesse; as for example, when a man hath propounded a rule unto himselfe, and is not constant in it, it argueth that he is weake in his judgement, because he keeps not close to the rule; or that there are stronger, or more arguments to the contrary, which makes him to fall away, and sit downe from the rule; and he is thus posed, be­cause he is but weake in iudgement: as for exam­ple, if a man should come and proffer a man one hundred pound, not to leave such an action, and another man should come and offer him two hun­dred pounds to leave it, if the man bee weake in judgement, hee will bee drawne by the greater re­ward, though it bee evill: therefore if you would not bee beaten, and made to sit downe by stronger seeming arguments, than you have indeed in your selfe, then you must get your judgements rectifi­ed: therefore examine your selves whether your judgements be rectified, which you shall know by your constancy in holy duties: if a little profit or pleasure will draw you away; whatsoever you thinke of your selves, your judgements are weake.

The second signe, whereby you shall know 2. Signe. whether you judgements are rectified, is this, ex­amine whether your passions be strong, for strong passions have weake affections unto good, when the passions of a man are strong, they weaken the understanding, they weaken the will, and the affe­ctions, as touching the truth, and therefore Paul in Acts 14. 15. when they would have made him a Acts 14. 15. [Page 116] god, he cries out, We are men subject unto passi­ons as you are, that is, full of weakenesse, as if he should say, your passion in this thing proves your weakenesse of judgement: therefore labour to have strong affections to good, for this strength in the affections, comes from the inward man. Againe, the strength of the affections unto good, show the abiding of the Spirit in the soule, as 1 Sam. 11. 6. It is said, that the Spirit of the Lord came upon Saul, and he was angry: that is, his affe­ctions 1 Sam. 11. 6. were strong for Gods glory. In Acts 4. 32. After that they were filled with the Holy Ghost Acts 4. 32. they spake boldly: they had strong affections for Gods glory, and therefore the Spirit is compared unto fire and Oyle: Fire, that burnes and con­sumes, and Oyle that mollifies and softens, so doth the Spirit. Therefore examine, whether you burne in the inward man: see whether you have strong affections to good; if you have, you are strong, if not, you are weake: and againe, see what cheerefulnesse you have: examine whether your hearts are soft and tender, and plyable, then it is a signe that the Spirit is there: it is true, a strong man may have passion, but it is but now and then, it continues not, it is not alwayes, yet so much passion as hee hath, so much weake­nesse there is in him: therefore labour to over­come your passions.

The third signe whereby you shall know whe­ther your Iudgements are rectified or no, is this, 3. Signe. examine what contentment you have to beare [Page 117] losses and crosses. I gather this out of Phil. 4. 12. I can, saith the Apostle, want and abound, I can Phil. 4. 12. doe all things through CHRIST that strengthneth mee, examine therefore when you are abused and reproached for Christ, whether you can take it patiently, can you be content to suffer disgrace and reproach for Christ; if you can, then it is a signe that you are strong in Iudgement, if not, you are weake, whatsoever you thinke of your selves. Proverbs 27. saith the Wise man, a wise man is knowne by his dignitie, so I may say, a man that is strong in the inward man, is knowne by his bea­ring of reproch without seeking after revenge a­gaine: this man is spiritually strong in Iudge­ment: therefore try your Iudgements by your contentednesse.

The fourth signe, whereby you shall know whe­ther you have rectified Iudgements, is this, exa­mine 4. Signe. whether you finde your selves easie to be deceived, if so, it is a signe that you are weake in Iudgement, and therefore this is the argument that Paul uses unto women, that they shall not usurpe authoritie over the man, 1 Tim. 2. 12. I permit not a woman to beare rule, because shee was first de­ceived, 1 Tim. 2. 12. shee is easier to be deceived then the man, in the judging betweene good and evill: as for ex­ample, a man that is weake in judgement is like a childe, and you know that children will be wonne with Counters, and feared with bug-beares; so if you love the world and the things of the world and are wonne by them, feared with the losse of [Page 118] them, you are weake in judgement: Againe, in things that are good in themselves, if you use them immoderately, and then seeke to excuse this by putting a false glosse upon your doing, you are weake in judgement: as for example, in studying the Law, the thing in it selfe is good, but if by stu­dying of it you seeke to excuse you from strength­ning of the inward man, that you have no time and leisure, you are weake in judgement, because you are easie to bee deceived: therefore as you are affected with these things, and as they prevaile with you, so you may judge of your selves.

The fifth signe whereby you shall know, whe­ther your judgements are rectified, is this, examine 5. Signe. what you are in the times of tryall; as you are in these times, so you are either strong or weake, and so God esteemes of you; for God esteemes a man strong, as he is in the time of tryall; thus he approoved of Abraham; Abraham in the time of tryall was strong, and Paul in the time of tryall was strong; and therefore God set a price upon them; hee priseth them at a high rate, Abraham is his friend, and Paul is a chosen vessell, and not only when the temptation is past, but when the temptation is present, then see your strength whe­ther you have strength to master particular cor­ruptions, if in this time you start aside, you have flawes and much weakenesse in you: you are like a broken bow that will seeme for show, as well as the best, but when a man comes to draw it, then it breakes, so some men seeme to bee strong in [Page 119] Christ till they bee tryed, but when they are drawne then they breake, they have no strength to withstand sinne; and therefore it is that God many times sends temptations and afflictions to this end to try men, to see what is in them, whe­ther they are such as they seeme to be or no: not that he knowes not before, but because that by his tryall, others may know what they are: And here God makes a difference in tryalls, some are tryed by small, others by great tryalls, partly be­cause hypocrites may be knowne, and partly, be­cause hee may stirre up the godly to get more strength; as also to weane them from depending upon their owne strength; therefore in Esa. 40. 30. it is said, Even the youths shall faint and be wea­ry, that is, he that thought himselfe to be strong in his owne apprehension, shall proove weake; And thus much for the third meanes.

The fourth meanes, if you would grow strong in the inward man, is this, you must remoove the 4. Meanes. excuses and those hinderances, which hinder the groweth of the inward man, and these are especi­ally two.

The first hinderance is this, when you spend your strength upon other things, and not in the 1. Hinde­rance. strengthning of the inward man; this makes you not to grow strong in the inward man: therefore you must be wise to take away from these things, and spend more time, and take more paines in strengthning of the inward man: for this is the reason that you grow not, all your time and affe­ctions [Page 120] are after the things of the world, and how you may grow strong in that, that you cannot minde heavenly things. Againe, you hinder the growth of the inward man, when you set your af­fections upon base and vile things, this hindereth the growth of the inward man, this man is a weak man in grace; as for example, a man that hath money to bestow at Market, if when he shall come there, he shall bestow it on bables, and not on the things that he went to buy, this man were a foo­lish man, especially he knowing, that he shall be called to an account for it, how he hath laid it out: even thus and much more foolish are men, when they spend their time on their pleasures and lust, which are base things, and not on strengthning of the inward man, they befoole themselves: and this is that which the Wise man saith, that there is a price in the hand of a foole, but hee hath no heart. When men neglect the strengthning of the inward man, they forsake a great price, that would enrich them: but because they want knowledge, because they are weake in the inward man, they are not able to Iudge in the inward man of spi­rituall things: therefore never bragge of your strength, except it be the strength of the inward man, and take heed of neglecting the time. Paul would have the gathering for the poore to be be­fore he came, that that might not hinder him from strengthning of the inward man, though that was a holy worke: It was a good speech of one, who after that he had spent much time in writing about [Page 121] Controversies at last concludes, I have saith he, spent a great deale of time, but not in strength­ning the inward man, the divell hath beguiled me, but he shall goe beyond mee no more: that time that I have, I will spend unto another end: It were wisedome in you to doe the like, you that have spent and doe spend your time about trifles and bables upon your lusts, conclude, that now for the time to come, you will gather your strength, and bend all your labour and paines to this end, for the strengthning of the inward man, and say in your selves, we had a price in our hands, that is, wee had much time whereby wee might have strengthned the inward man, but wee had no heart, that is, we were befooled, because we did not know the excellency of the inward man, but we will doe so no more, the time now that wee have, shall bee spent in this, how wee may bee strengthned in the inward man and grow in favour with God.

The second hinderance that must be remooved, which is contrary unto the growth of the inward 2. Hinde­rance. man is strong lusts, unmortified affections: there are inward hinderances which must be remooved be­fore the soule can grow strong in grace; these ve­nome the soule, and keepe off the stroke of the Word, it keepes the plaister from the sore; as for example, if a man be wounded by an arrow, so long as the arrow head is in the wound no plaister will heale it: now as it is in the outward man, so it is with the inward man, if you retaine any lust, any [Page 122] beloved sinne, and so come unto the ordinances of God, you will come without profit, because the arrow head is in the wound, your lusts you keepe unmortified, and so long you cannot be hea­led, this keepes the plaister off the sore: you know what paines the humours of the body will breed in a man, when they gather into any part of the body, and how they will hinder the augmentation in other parts. So when these evill humours of the soule gather together, and begin to reigne and beare rule in the soule, it is unpossible that the soule should grow in holinesse till they be purged away, therefore be earnest with God to purge out these humours, whether they be profit or pleasure, or honour, or any other thing, and in thus doing, you shall strengthen the inward man, and the stronger that the inward man is, the healthfuller the soule is; I say, it is unpossible that you should thrive in the inward man, so long as you retaine a­ny sinne, and therefore our Saviour saith, How can yee beleeve, seeing you seeke honour one of another, if you retaine the love of credit and reputation in the world, before grace, how can you beleeve? You cannot be strong in the inward man.

The fifth meanes, to strengthen the inward man, is this, you must get spirituall courage, and joy: 5. Meanes. you must get ioy in the new birth; the contrary unto this, is discouragment, and sorrow, nothing so much weakens the inward man, except sinne, as discouragement: and againe, nothing so availea­ble to make a man strong, as courage and joy; [Page 123] this was the meanes that Nehemiah used, Nehe. 8. when he would build up the Wals of Ierusalem, saith he, bee not discouraged or sorrow, for your joy, shall be as the joy in harvest. Nehemiah had a great worke to doe, and what argument useth he to make them to hold out, but this to bee full of courage and joy: as if he should have said, if you hold your courage, you will hold your strength, and then the worke will be easie unto you: and this we see by experience: In war, great courage, where there is but little strength, will doe more then great meanes with little courage; Ioshua can doe more with a small army full of courage, then a great army with little courage? Againe, I say unto those that are travailing towards Heaven, take heed of giving discouragements unto any, for this is the property of the divell, to discourage men: and therefore this is the reason that hee makes men doubt of their salvation, to feare their calling, to question Gods love towards them in Christ, that the way to Heaven is narrow and hard, and God is pure and just withall, and thou thy selfe art full of strong lusts; thou shalt never subdue them, it will be in vaine for thee to set up­on them; hereupon he is so discouraged, that hee neglects the mortifying of sinne: but be not dis­couraged, but know that strength to resist the least temptation is not of your selves, it is not your owne; Well then, if it comes not by any power of your owne, but it is by the strength of another. Then for your comfort know that hee [Page 124] that gave you power against a small temptation, is also able and willing, and will certainely helpe you against a raging lust: and so likewise for the performance of holy duties, though you find your selves indisposed to pray, or heare the Word, or the like, yet know, that it is God that fits the heart: hee can of unfit, make it fit, and of unwil­ling, make it willing: and remember the promise. Luke 11. 14. hee will give the holy Ghost unto them that aske him: hee will give such a supply of grace, that yee shall bee enabled to withstand any temptation, therefore if you would grow strong take heed of discouragements, and let one Chri­stian take heed of discouraging of another Chri­stian by any speech, action, or behaviour, and let Ministers take heed of discouraging of their flockes: for it is the property of false prophets, to discourage the people from God. And this is the sinne of this land, especially of prophane peo­ple that never thinke themselves well, but when they are casting reproachfull speeches against those that labour to strengthen the inward man: but this discovers a great deale of corruption in them, and it is a meanes to pull downe the Iudgements of God upon them. Againe, take heed of discouragements, bee not cast downe when you meete with such as will revile you, and speake evill by you, this will weaken the inward man.

The sixt meanes, if you would strengthen the 6. Meanes. inward man, is this, you must get faith: you must [Page 125] labour to bee strong in the Lord, you must goe a­bout all things with Gods strength, and not with your owne: and therefore the Apostle saith, When I am weake, then I am strong: 2 Cor. 12. 13. And I 2 Cor. 12. 10. rejoyce in my infirmities, that the power of God may be seene in my weakenesse, that is, I rejoyce in those infirmities that discover my owne weake­nesse to God, that I may not put any confidence thereby in my selfe. Againe, I rejoyce in my in­firmities, because they are meanes to humble me. Againe, I rejoyce in my infirmities and weake­nesse, because hereby I feele my weakenesse, that I may goe out of my selfe, and depend wholly upon God: therefore when you goe about any busi­nesse, or performe any holy action unto God, as you must doe it in Faith, so you must renounce all strength in your selves, and then God cannot but prosper your businesse or whatsoever good you goe about, when you goe about it with Gods strength, as Gideon did: and on the contrary the Lord hath pronounced a curse against him, that shall goe about any thing with his owne strength. Iere. 17. 5. Cursed is the man that maketh flesh his Ier. 17. 5. Arme, that is, that goeth about any thing in confi­dence of his owne strength without Faith in me: thus you see, that if you would bee strong in the inward man, you must get saving Faith in Christ.

The seventh meanes, if you would strengthen the inward man, is this, you must get the spirit, all 7. Meanes. other wayes will nothing availe you, except you [Page 126] get this, for this is that which makes them effectu­all, and makes a difference betwixt men. Samp­son was strong, and so were other men, but Samp­son was stronger then other men, because hee had the Spirit, and it is said of Iohn Baptist, that hee came in the spirit of Eliah; that which made a dif­ference betweene Iohn and other men was the Spi­rit, he came in the spirit of Eliah, hee had the same spirit that Eliah had, and therefore hee had the greater efficacy, if Iohn had not had this spirit, he had beene but as other men, therefore whatsoever you doe, labour above all things to get the spirit, nothing will strengthen the inward man, except you have the Spirit, it is the Spirit that makes the inward man to grow strong in the soule: And thus much for the meanes of the strengthning of the inward man, and for this point: we now proceed.

[By the Spirit:]

The next thing that is to be considered, is the meanes which the Apostle layes downe, whereby they may be strengthned in the inward man, and that is, to have the Spirit: that hee would grant you, &c. that you may be strengthned by the Spi­rit in the inward man: as if he should say, if you would know what will strengthen you, it is the Spirit. Hence note this point.

That whatsoever saving, or sanctifying grace, or strength of grace, every man hath, it all proceeds from Doctrine. the sanctifying spirit: I say, all the saving grace, all strength of grace comes from the Spirit, yet doe not mistake mee, as if I did exclude the [Page 127] Father and the Sonne, for they worke together in every act; the Father workes not without the Sonne, the Sonne workes not without the Father, the Father and the Sonne worke not without the Spirit, neither doth the Spirit worke without the Father and the Sonne, for what one doth all doth: but I ascribe the worke of sanctification unto the Spirit, because it is the proper worke of the Spi­rit to sanctifie, and hee is the strengthner of all grace, that is, all grace comes from the Father, as the first cause of all things; and then throùgh Christ by the Spirit, Grace is wrought in the Soule; Therefore these three distinctions of the Trinity is good, the Father is of Himselfe, the Sonne is of the Father, and the Holy Ghost is of the Father and the Sonne, that is, the Holy Ghost proceeds from the Father and the Sonne, and is sent unto the hearts of his Children to worke Grace, and Holinesse in them, and it must needs be so that the holy Ghost is the onely Worker, and Strengthner of Grace, because proceeding from such a Holy Fountaine, as the Father and the Sonne is, he must needes bee Holy, and the way to get Sanctification and Holinesse, is to get the holy Spirit. For in a thing that is sent to san­ctifie, two things are required; First, hee that is sent to sanctifie must proceed from a holy Foun­taine, but the Spirit doth proceed from a most holy and pure God; therefore it cannot chuse but be a holy worke, that Hee workes: Second­ly, the second thing required in him that is sent [Page 128] to sanctifie, is this, that he subsist in sanctification, that is, that he depend not upon another for san­ctification, but that he be able to sanctifie him­selfe: now this is the excellency of the holy Ghost, He is sanctification and holinesse it selfe, that is, subsisting in sanctification and abounding in holi­nesse, and therefore able to strengthen the inward man. But that you may more fully understand this point, I will show you how the Spirit strengthens the inward man, and works holinesse and sanctifi­cation, and this will appeare in foure things.

The first way how the spirit strengthens grace in the soule, is this, by giving unto the soule, an ef­fectuall 1. Worke. operative and powerfull facultie, and that is done by rearing the inward man in the soule, and setting up the building of grace, and this Hee doth by shedding abroad in the heart the blessed effects of grace unto every facultie: as the blood is infused into every veine, or as the soule goes through every part of the body, and so gives life unto it; so doth the Spirit goe through all the parts of the soule, by infusing spirituall life and power into them, and therefore the Apostle calles it, Eph. 1. his effectuall power, that is, he hath such efficacy in working, that he infuseth spirituall life unto the whole soule.

The second way how the Spirit strengthens 2. Worke. grace is this, when he hath set up the building, and swept every corner of the soule, then he inables the soule to doe more then it could doe by nature, by putting new habits and qualities in the soule: [Page 129] as first, when a man can doe more then a naturall man can doe by nature, then the Spirit hath added new habits; as for example, any hand can cut with a Chissell or the like instrument, but if he can by it make a picture, this is a worke above nature because no man can doe it unlesse he hath beene raught it. So when the Spirit comes into the heart, then it makes a man to doe more then naturally he can doe: water you know the nature of it is cold, but if you would have it of another quality, then you must put a quality of fire into it. So the soule is dead, and cold by nature, but if a quality of the fire of the spirit be added unto it, then it will be a­ble to do more then it naturally can doe: therefore examine what new habits and qualities be in you: whether you have a new habit of patience, love, hope, and experience, that is; as patience begets experience, and experience hope, so where the spirit is, it doth beget new habits, and qualities in the soule, by which it is able to doe more then naturally it can doe: as I said, it first builds the house, and sweepes the roomes and then it fits, and furnishes the roomes with new habits and quali­ties of grace.

The third way how the Spirit strengthens 3. Worke. grace, is this, when it hath given us new habits, then it inables and helpes us to use these habits to good.

And herein appeares the power and excel­lency of the Spirit, not onely to give spirituall life, and strength, but also to inable us to use that [Page 130] strength for the strengthning of the inward man: there may bee qualities, and habits in the soule, and yet want power to use them: as for example, a man that is asleepe, hee hath habits and quali­ties, but hee wants power to use them, or as a man that hath an instrument that will sound well, but hee wants skill to use it, so many men they have habits and qualities, but because they want power to use them, therfore they are not strength­ned in the inward man: but he that hath the Spirit hath withall power to use those habits to good: therefore it is said, that they spake as the Spirit gave them vtterance, that is, they had power from the Spirit, to speake, to doe, to use those habits which were in them: thus Sampson by the power of the Spirit, had power to use his strength, Acts 4. 32. It is said that the Apostles spake boldly, that is, they had power, for you must know that there Acts 4. 32. may be common graces in the heart, and yet want power, but when the Spirit comes, then it puts strength in the inward man to worke accordingly. Thus it is said, that the Spirit came upon Saul, and hee prophesied, that is, hee was able to doe more, then before he could doe: and yet know that you may have true grace, and yet now and then for the present want action, you may want a power to doe ought with it, and it is then when the Spirit seemes to absent himselfe from the soule, and this was that which the Apostle spake of in Heb. 11. Brethren you have forgotten the con­solation, that is, your spirituall strength and power [Page 131] be hid as dead and forgotten, but the Spirit will returne, and you shall finde your power to good againe.

The fourth way whereby the Spirit strengthens 4. Worke. grace in the soule, is, by giving efficacy and power unto the meanes of growth, which is a speciall meanes for the strengthning of the inward man, for as hee sets up the building, and furnisheth the roomes, and gives power unto the soule to use them, so that which makes all these effectuall, is this, when hee gives power and efficacy unto the meanes that are for the strengthning of the inward man: now you know that the Word is the onely meanes to worke new habits, and qualities in us, to call us and beget us unto Christ. And if the Spirit should not adde this unto it: namely, effica­cy, it would never beget us unto Christ: therefore this is the meanes to make all effectuall, it gives a blessing unto the meanes of grace; the Word a­lone without the Spirit, is as I told you, but as a scabberd without a sword, or a sword without a hand, that will doe no good though you should stand in never so much need, therefore the Apo­stle joynes them together, Act. 20. 32. he calles it the Word of his grace, that is, the spirit must Acts 20. 32. worke grace by it, or else the Word will nothing availe you. Againe, prayer is a meanes to streng­then the inward man, but if the Spirit bee nor joyned with it, it is nothing worth, and therefore the holy Ghost saith, pray in the holy Ghost, that is, if you pray not by the power of the holy [Page 132] Ghost, you will never obtaine grace or sanctifica­tion. The Spirit is unto the meanes of grace, as raine is unto the plants; raine makes plants to thrive and grow, so the spirit makes the inward man to grow in holinesse: therefore it is the pro­mise that God makes unto his Church in the Scripture, that hee will powre water upon the dry ground. The heart that before was barren in grace and holinesse, shall now spring up in holi­nesse, and grow strong in the inward man, and this shall be when I shall powre my Spirit upon them, therefore you see how the Spirit doth strengthen grace in the soule, by building and setting up the building of grace in the soule, and then by furni­shing the roomes with new habits, and qualities of grace, and then by giving power unto the soule to use those habits to good, and then by giving a blessing unto all the meanes of grace.

The use of this stands thus; If the Spirit be the onely meanes to strengthen the inward man, then Vse. it will follow that whosoever hath not the holy Ghost hath not this strength, and whatsoever strength a man may seeme to have unto himselfe, if it proceed not from the Spirit, it is no true strength, but a false and counterfeit strength: for a man may thus argue, from the cause unto the effect: the true cause of strength must needs bring forth strong effects, and on the contrary that which is not the cause of strength, cannot bring forth the effects of strength: so I may reason, that no naturall strength can bring forth the [Page 133] strength of the inward man, because it wants the ground of all strength which is the Spirit: and therefore you may have a flash or a seeming power of strength, such as the Virgins had, Matth. 25. Matth. 25. that seemed to be strong in the inward man, but it was but a fained strength because they had not the Spirit: it is the Spirit that must give you assurance of salvation and happinesse. And I have chosen this point especially in regard of the present oc­casion, the receiving of the Sacrament, before which you are especially to examine your selves whether you have this or no, which if you have not, then you have neither strength in the inward man, nor any right or interest unto Christ: For I may well follow the Apostles rule, that they that are Christs have the Spirit, 1 Cor. 2. 10. The Spirit searcheth the deepe things of God, which hee hath re­vealed 1 Cor. 2. 10. unto us by his Spirit: Ephes. 1. 13. You were Eph. 1. 13. sealed with the Spirit of promise, Rom. 8. 11. That they should bee raised by the Spirit that dwelleth in Rom. 8. 11. 14. them: and againe, as many as are led by the Spirit of God, they are the sonnes of God: thus you see that it stands you upon to examine your selves whe­ther you have the Spirit: but above all places, there are two places, which prove the necessity of having the Spirit, the one is this place which is my text, That you may be strengthned by the Spirit in the inward man, and the other is the place which Saint Iohn hath in 1 Iohn 3. 14. By this wee know that we are translated from death unto life, because we 1 Ioh. 3. 14. love the brethren: it is a signe to judge of your [Page 134] spirituall strength by your love; if we be united in the bond of love, it is a signe that wee have the Spirit, and having the Spirit, it is the cause that we are translated, that is, changed; so that you must be changelings from sinne to grace, before you can be saved. Examine therefore, what effectuall spirituall strength you have, what spirituall love there is amongst you, and so accordingly you may judge of your estates, whether you have any right or interest unto Christ: and that I may helpe you in this thing, I will lay downe some signes by which you shall know whether you have the Spirit.

The first signe whereby you shall know, whe­ther you have the sanctifying Spirit or no, is this, 1. Signe. if you have the sanctifying Spirit you will be full of fire, that is, it will fill you with spirituall heat, and zeale; now if you finde this in you, then it is the sanctifying Spirit, and therefore Iohn saith of Christ, Matth. 3. 11. that hee will baptize them with the Spirit and with fire, that is, he will bap­tize Matth. 3. 11. you with that Spirit whose nature is as fire, that will fill you full of spirituall heate and zeale, and therefore it is said, Act. 2. 3. that they had tongues as of fire, and againe, it is said that the A­postles Acts 2. 3. were stirred up with boldnesse to speake, that is, when they saw God dishonoured, this Spi­rit kindled a holy zeale in them, it set their hearts on fire, it set their tongues on fire; so when the spirit enters into the heart of a Christian, it will fill it full of heate, and zeale, the heart, the tongue, [Page 135] the hands, the feete, and all the rest of the parts will be full of the heate of the spirit. And it is un­possible that any man should have true zeale, ex­cept hee have the spirit: therefore it is said that they spake with new tongues, as the spirit gave them utterance, they spake with a great deale of zeale, of another nature and qualitie then they did before: Well then, examine what heat and zeale you have in your actions; so much heate, so much spirit: Hee shall baptize you with the Spirit and with fire. If you have the sanctifying Spirit you shall know it by the zeale that is in you, in the perfor­mance of holy duties, therefore, I say, this is an excellent signe, whereby a man may know, whe­ther he have the spirit or no. Now, that a man may know this the better, I will make it cleere by this example; Take a bottle that is full of water, and another that is full of Aqua-vitae, looke upon them outwardly and they are all one in colour, but if you taste, the one is hote and lively, but the other is cold and rawe, so if you looke unto the outward formall actions of wicked men, they have the same colour that the actions of the holy men have, but if you taste them, examine their lives, and search into their hearts, you shall finde a great difference; the one of them it may be, may seeme to have life and heate in them, but they want the Spirit: for they have neither a loathing of sinne, nor power to resist sinne; they may put a false co­lour upon their actions but it will not hold, they may restraine some lusts for some ends, but such [Page 136] cannot master and subdue them, and it may heat a part of his heart, but it cannot heat all his heart; but where the sanctifying Spirit comes, it heats all the soule, kindles a holy fire in all the faculties, to burne up sinne which is there; And this was the difference betweene Iohn Baptists Baptisme, and the Baptisme of Christ. Iohn would baptize them with water; but Christ in the spirit and with fire: therefore examine what heat there is in you a­gainst evill, and what zeale there is in you to good, are you cold in prayer, in conference, in the Com­munion of Saints, it is a signe that you have not the spirit: it may be you heare, and reade, and pray, and conferre, but see with what heat you doe them. Is it with you in these things, as the A­postle would have you to be in earthly, 1 Cor. 7. 30. 31. To sorrow, as if yee sorrowed not; to use the world as if you used it not: doe you performe holy 1 Cor. 7. 30, 31. duties with that coldnesse as if you cared not whe­ther you did them, or did them not, doe you heare as if you heard not, and doe you receive the Sa­crament as if you received it not, and doe you pray as if you prayed not, and doe you love as if you loved it not: then surely, you have not the Spirit: And on the contrary, if you finde spirituall heat and zeale in you, a nimblenesse and quicknesse to good, it is a signe that you have the Spirit, for it is the propertie of the Spirit to heate the soule; therefore the Prophet saith, That the zeale of thine House hath even eaten mee up: Intimating, I have such a measure of zeale wrought in mee by thy [Page 137] Spirit, that I cannot see thee in the least measure dishonoured, but I must burne with zeale. There­fore examine, what zeale you have for God and godlinesse; are you hot for the things of the world, and cold for grace and holinesse; whatsoever you thinke of your selves, yet you have not the sancti­fying Spirit. There is not a holy man or woman, that belongs unto Christ, but they have this holy fire in them, and yet I would not have you to mistake mee, as if every Christian did attaine unto the like heate and zeale as others doe: For you must know that some have more, some have lesse, according unto the measure of the sanctifying Spirit that they have, but this you must know, that you must be full of heate, full in some measure an­swerable unto the measure of the sanctifying Spi­rit; but if you finde no heate at all in you, then you have not a graine of the Spirit: not to be hot is to bee luke-warme, and luke-warmenesse, is that which God hates; it is a temper mixt, which is both loathsome to nature and odious to God. Revel. 3. 15. the Laodiceans were neither hotte nor cold but luke-warme, that is, they had neither heate Revel. 3. 15. to good, nor so cold as to forsake the truth. Sinne and holinesse stood in aequilibrio together, and they had as good a minde unto the one, as unto the o­ther; now because it was thus with them, there­fore saith God; I will spue them cut, and then in the next verse, hee exhorts them to be zealous and amend; except you labour to bee hot in the Spirit you cannot be saved. Titus 2. 14. the Apostle saith, [Page 138] That Christ dyed, that hee might purchase unto him­selfe a people zealous of good workes: this zeale must not bee a constrained zeale, but a willing zeale, and if there were no other motive to move men to bee zealous but this, because Christ came to redeeme them, for this end that they might be zealous for his glory, if there bee any sparke of the fire of the Spirit in him, it will burne at Christs dishonour: and if Christ came unto this end to make men zealous, then surely Christ will not loose his end, but they that Christ will save, shall be zealous: therefore I beseech you labour to be strong in the inward man, and labour to get the Spirit that you may be zealous: but alas, men have drunke too much of this Cup of giddinesse, they thinke they need not be so zealous as they are: but I say, if you be not, it is a signe that you have not the Spirit: especially it stands men now upon, if they have any holy zeale in them to show it: I say, it is time you should show it when you see such halting betweene two opinions, show your zeale by hating, and abhorring popery, and by labouring to draw men from it: especially, now when we see men so desirous to goe into Egypt a­gaine, which is to be lamented in these dayes, for which the Lord hath stretcht out his hand against us: but where is our zeale? what spirituall heate is there in us, where are these men that at such a time would have beene hot and zealous? nay, where are the generation of these men? surely, they are all gone, for there is no heate and zeale [Page 139] left: it is true we abound in knowledge; we have the same knowledge that they had, but we want their zeale and spirit, and we have the same gifts but we want their Spirit: but let us now at length shew our selves to be in the spirit, to have the Spi­rit in vs, by our zeale against evill.

But you will say that many holy men that have Object. 1. the Spirit, yet are not so hot and zealous against evill but are marvellous milde and patient: there­fore a man may have the Spirit, and yet not bee zealous.

First, to this I answer, that holy men may have pits, wherein they may be falne. They may have Answ. drosse aswell as Gold, and hence they may bee drawne by a strong passion and lust, not justly to weigh sinnes aright, whence ariseth remissenesse, and neglect, both in doing good, and resisting evill: but this in a regenerate man, I call but a passion because it continues not: for prayer, and the prea­ching of the pure Word, will recover this againe, that is, will recover his strength and make him zealous against sinnes, but if you see a man (what­soever profession hee makes of Christ) that can winke at sinne, and not bee moved at it, and the Word nor prayer doth not kindle this holy Fire in him, then certainely that man is a dead man; there is no sparke of holinesse in him: therefore I may say unto every holy man, as they were used to say to Haniball, that hee had fire in him, but hee wanted blowing: so I say unto you if you have the Spirit, you have heate in you, but if this [Page 140] heate doth not appeare at all times, or at some­times, it is because it wants blowing; for when they have a just occasion to exercise the strength of the inward man for Gods glory, they will show that they have zeale in them, and be hot and lively to good, and not dead in sinne: for this is the difference betweene a man that is dead, and a man that is in a swone, take a man that is in a swone, if Aqua-vitae and rubbing of his joynts will not recover him it is a signe that he is dead, so if the Word will not worke heate in you, it is a signe that you are more then in a swone, you are al­ready dead in the inward man: it is said of the A­damant it will not be heated with fire, so I may say if the Word will not heate you when you are rub­bed with it, is a signe you are like the Adamant dead unto grace.

Secondly to this I answer, that howsoever some men that are sanctified are not so zealous as are Answ. 2. some hypocrites, which is true; yet I say it is no good argument to say, that because counterfeit druggs, and wares have the same sent and smell, that the good wares have, that thererefore they are as good, or that the good wares have not the like; but it were better to say that they have not the same, and that the difference is in this, that the affections have a false dye and glosse put upon them: and so there is a false and counterfeit zeale, and there is a true zeale. As there may be yellow peeces counterfeit, aswell as yellow peeces true mettall, so there may be counterfeit fire, as well [Page 141] as true fire; this then I say, men may bee sancti­fied, and yet be milde, and not of so hot and fiery a disposition. They may not so burne in the Spi­rit as others doe, but yet it is not good to con­clude that it matters not therefore whether you be zealous or no: for howsoever it is true in him, yet it may be false in thee, and know also that this meekenesse is joyned with much holy Zeale, though it be not outwardly expressed; for as cer­tainely, as where true fire is, there is heate, so where there is the Spirit, there is zeale, therefore examine whether you have heate in you, if you have not, you have not the Spirit.

The second signe whereby you shall know, whe­ther 2. Signe. you have the sanctifying Spirit or no, is this: If you finde that you are not onely able to doe more, then you could naturally; but you have also holinesse joyned with it.

This signe I make of two parts, because a man may do many things that may carry a show above Holinesse. nature and yet want holinesse; but if they bee a­bove nature, and then have holinesse joyned with them, then it is a signe that you have the sanctify­ing Spirit.

First, I say, it will make you to doe more then you could doe by nature, it puts another manner 1. of strength in you, by which you are able to doe these things, which before you were not able to doe; as for example, it will worke in you a pati­ence above a naturall patience; this wee see in Christ himselfe when he was crucified he opened [Page 142] not his mouth, he was like a lambe; he had more then naturall patience: this is true in Paul, Peter, and the rest of the Saints. Againe, it works in us love above a naturall love, therefore it is said, that Christ was full of love, hee had compassion on the Matth. 15. 3 [...]. multitude. Againe, it works in a man a joy more then naturall joy; this wee see in Paul and Silas, when they were in prison they sang for Ioy, and the Acts 16. 25. Disciples in the Acts, rejoyced that they were thought worthy to suffer for Christ. Againe, it workes in a Acts 5. 41. man boldnesse, above naturall boldnesse; and therefore it is said, Acts 4. 14. that they preached Acts 4. 14. the Word with great boldnesse, that is, with a bold­nesse above a naturall boldnesse: and so Luther, he was indued with this Spirit of boldnesse; because else he would never be so bold in the defence of the truth, if he had not had another Spirit in him. Againe, it workes in a man wisedome, above a na­turall wisedome, 1. Sam. 18. 12. it is said of David, that the Spirit of the Lord was with him: and there­fore 1. Sam. 18. 11. Saul was afraid of him; and so Abimelech fea­red Abraham, because he saw in him a great mea­sure of wisdome and discretion. Againe, it works in a man strength above naturall strength; because with the strength of nature, they have another added to it. Againe, it will make you see above a naturall sight; therefore it is said, they shall not need to teach one another, but they shall bee all taught of God: they shall see into the excellencies Ierem. 31. 34. that are in God. Now examine your selves, whe­ther you have the Spirit or no, I say, by this if you [Page 143] have this power to worke above nature. For if you haue the Spirit, you shall finde your selves able to keepe downe your lusts, have power and abilitie to sanctifie the Sabbath, power to pray, power to heare, power to conferre, power to meditate, power to love, power to obey, all above nature; a power to forsake life, and libertie, riches, and ho­nour, pleasure, and all things if they come in com­petition with Christ, which no man will doe ex­cept hee have the Spirit.

Secondly, as it giues strength and other excel­lent qualities above nature, so it addes unto it ho­linesse; 2. it puts a tincture, and a good dye upon all your actions, it warmeth the gift of the minde, and puts the heart in a frame of grace: many men have a kinde of strength, but they want holinesse and sanctification with it; now a man is said to bee a holy man, when the soule is separated and di­vorc'st from things that are contrary to its salva­tion and happinesse, and joyned and united unto Christ wholly and totally; then and not till then, is a man a true holy man: it is with a holy man in this case, as it is with a spouse, shee is separated from others, and united unto her husband: there­fore they that have the Spirit, have holinesse with it: the vessels in the time of the Law they were holy vessels; because they were appointed for Gods worship: in like manner, when the Spirit comes into the heart, it sanctifies it, and makes him a holy man, by making him in all his aymes and ends, to pitch upon Gods glory, and this can no [Page 144] man doe till Christ bee his. As in the Canticles, the Church saith, I am my beloveds, and my belo­ved is mine: that is, because hee is my husband, and I am his spouse; therefore I will labour to be like him in holinesse, and our Saviour prayeth for this holinesse for his Disciples, Iohn 17. 17. Iohn 17. 17. Sanctifie them through thy truth, thy Word is truth: the Word is the meanes to worke holinesse in them: when the Word comes, then comes holi­nesse, but when profit or pleasure comes to take place, then the Spirit of holinesse is as it were pluckt from them, but when they have the Spirit then they see the vanity of these earthly things, and therefore it is that men are deceived with false and counterfeit wares, because they want the Spirit of discerning, but when the Spirit of God comes into the heart of a Christian, then it showes him the vanity of these things, and this he doth by enlightning the mind: and therefore it is that they are kept from playing the adulteresses with these things, because they have the Spirit of discerning: Now examine what strength a­bove nature, what conjunction of holinesse have you with it, what Spirit of discerning have you: are not these things in you? then you have not the Spirit.

The third signe, whereby you shall knowne whether you have the Spirit or no, is this, exa­mine 3. Signe. When by what meanes the Spirit comes into the heart. Gal. 3. 2. when, and by what meanes it came into the heart, this is the signe that the Apostle makes in Gal. 3. 2. Did you saith hee, receive the Spirit by the [Page 145] workes of the Law or else by faith Preached, that is, if you have the Spirit, then tell me how came you by it, when, and by what meanes came hee first into the heart.

But here all the question is, how a man may know whether the Spirit be come into the heart in Quest. 1. the right manner or no.

To this I answer, that this you must know, that Answ. the onely meanes to receive the Spirit into the heart, the right conveyance of the Spirit into the heart, is by the Word purely preached, when it comes in the evidence of the Spirit purely, with­out the mixture of any thing of mans with it: and further you shall know, whether you have recei­ved the Spirit by the preaching of the Word, by these two things; by the antecedent, and by the consequent.

First, you shall know it by that which went be­fore: 1. if the Spirit hath beene wrought by the Word, then there will bee a deepe humiliation wrought in the soule for sinne, and then Christ and the Spirit comes into the heart, and begins to cheere up the dejected soule, and strengthens the inward man, and then thereupon there will be a thorow change wrought in the whole man, and it must needs be so; because the nature of the Spi­rit is, first to pull downe what mans corruption hath built; and then to lay downe the foundation of the spirituall building, humilitie; and then after to reare the building of grace in the soule; as for example, if you would know whether the plants [Page 146] receive vertue from the Olive or no: then you must know, that first they must be cut off, and then they must be ingrafted in, and then see, whether they have the fatnesse of the Olive, and then, whether they beare the Olive leaves; so a man that hath not received the Spirit by the word, hee shall see it by the ripenesse of sinnes, the corrupt branches, the bitter fruite that comes and is brought forth by him; but on the contrary, if the Word by the Spirit hath cut you down and hum­bled you throughly in the sight of sinne, and then ingrafted you into Christ, by working in you a saving justifying faith: and if it hath then made you fat and well liking in grace, that you have brought forth better fruit then you could before, then certainly the Spirit came into the heart the right way, and workes in the right manner: but as I said, it will first humble you by the Word, as in Iohn 16. 8. the Spirit shall reproove the world of Iohn 16. 8. sinne, of righteousnesse, and of judgement. First, he will reproove them of sinne, to humble them. Se­condly, 1. of righteousnesse, because they have not 2. beleeved the all-sufficiency of Christ. Thirdly, of judgement, that they might change their opinions, 3. that they might doe these things, and bring forth such fruit as is agreeable unto God Will.

Secondly, consider the consequence, that is, looke to the thing that followes the Spirit where 2. it comes: for where the Spirit comes, it workes a thorow change in the soule; I call it not a bare change, but a thorow change; for as there may [Page 147] be a glistering shew of something that is like gold, and yet no gold: so there may be a cessation from sinne, and a change from sinne, but not truly or thorowly, and so not at all; for what will it availe Herod, to forsake some sinne, and like Iohn Mark. 6. 20. well in some things, if he will not forsake all, and like Iohn in the reproofe of all: in like manner, what if you change your opinions of some sinnes, what if you esteeme some sinnes to be sinnes in­deed; if you have not the like opinion of all, whatsoever you thinke of your selves, as yet you never had the Spirit: therefore if you would know whether you have the sanctifying Spirit or no in you, then examine, whether there be a thorow change wrought in you, that is, whether you doe not onely esteeme every sinne to be sinne, but also what spirituall life you find in you, I say, you shall know whether the holy Spirit be in you by this, if you find your owne spirit dead in you, and Christs Spirit quicke and lively in you; and this you shall know also by your affections; if you have other af­fections both to God and Christ, to holinesse & to the Saints than you had before, it is certaine you have the Spirit; for this is that which followes the Spirit, for when the sanctifying Spirit comes into the heart of a Christian, it works another kinde of love in a man, then a man naturally hath; and again, it makes a man to live another kinde of life then he did before, thus it was with Paul, in Galath. 2. 20. Thus I live, yet not I but Christ in mee, that is, there Gal. 2. 20. is a proportion and likenesse, betweene the life of a [Page 148] Christian and Christ, that is, when the Spirit en­ters into the heart, then it begins to put off the old man, and to put on the new man; it will put off its owne spirit and strength to good, and put on Christs wholly: yet mistake mee not, I say not, that the substance of the soule is changed, for the soule in substance is the same as it was before: but here is the difference, when the Spirit comes, it puts new qualities and habits into it, alters and changes the disposition of it, gives it that sense which before it felt not, and that sight which be­fore it saw not. Hence it is throughly changed, in regard of the qualitie and disposition, to what it was, and yet in substance remaines the same: as for example, put Iron into the fire, the Iron is the same it was in substance before it came into the fire: but now it hath another qualitie, it was cold, and stiffe, and hard, and unplyable: but now it is hotte, and soft, and plyable, and this change is throughout in every part of it, and yet it is Iron still. So it is with the Spirit when it comes into the heart of a Christian, he mingleth and infuseth spirituall life into all the parts of the soule, and therefore it is said; if Christ be in you, the body is Rom. 8. 10. dead as touching sinne: but the Spirit is alive. The body is dead, that is, as touching raigning sinne: he is like a tree that wants both sap and roote, or as a man that is dead that wants a soule; hee is now dead, whatsoever he was before: but the spirit is a­live to God. Therefore examine, if this thorow great change be in you, see then what death there [Page 149] is in you to sinne, and what life unto holinesse, I call it a thorow and great change: because a little one will never bring you in such a frame as to be fit for heaven. And againe, the Apostle calles it a great change in Rom. 12. 2. be you metamorphosed, that is, throughly changed, new moulded: againe, Rom. 12. 2. in 2 Corin. 3. 18. You are, saith the Apostle, changed 2 Cor. 3. 18. from glory, to glory: and therefore consider, that every change will not serve the turne, but it must bee a great change, as the changing of Christs Spirit for your owne spirit, which if you have, then you shall come out of every affliction, and e­very difficultie like gold out of the furnace, like cloath out of the die; of Lions you shall bee Lambes, of Serpents you shall be Doves: there­fore see whether this change be in you or no, if this change be in you, then when your old guests, that is, your old lusts shall come and finde that his old companion is cast out of doores, and that the soule is swept and cleansed, hee will not stay, but seeke abiding else-where: but on the contrary, if your opinions of sinne be the same, if you have the same lusts reigning in you, if you use the same evill company, and have the same haunts that ever you had, you have not the Spirit, and so long as you remaine thus, doe you thinke that Christ will come and sup, and dine with you, and yet you will not erect a building for Him in your hearts: therefore if you would have Christ and the Spi­rit, then labour to get holinesse.

The fourth signe, whereby you may know whe­ther 4. Signe. [Page 150] you have the spirit or no, is this: if it be but a common spirit you shall find that it will doe by you as the Angels doe by assumed bodies, they take them up for a time, and doe many things with them to serve their owne turnes, but they doe not put life in them: such is the common spi­rit, but the sanctirying spirit puts life into the soule. Wherefore examine your selves whether the spirit makes you living men, or no, for when the sanctifying Spirit shall joyne with the soule of a man, it will make him to doe suteable things, and bring forth suteable actions: for as the body is dead without the soule, so the soule hath of it selfe no spirituall life to good without the spirit: wherefore as Paul speakes of unchast widdowes, that they are dead while they live: 1 Tim. 5. vers. 6. so I may say of every man that hath not the spi­rit, they are dead men, dead to God, to good, to grace, to holinesse: I say, there is no life with­out the Spirit, men are not living men, because they walke, and talke, and the like: but they are living men that live in the spirit, and by the spirit: and on the contrary, there is no true life, nei­ther are men to bee esteemed living men that want the spirit.

Now for the examination of our selves by this rule, consider: First, wee have but an assumed 1. body of grace and holinesse, when in the practice of life we assume unto our selves, onely the out­ward forme of godlinesse, but regard not the power: cleaving in our affections to that which is [Page 151] evill: and leaving the things that are truely good. I doe not say, when you hate good, but when you preferre evill before it in your choise, and set it at the higher end of the Table, and serve it first, and attend upon it most, when that crosseth ho­linesse, but you will not againe crosse it for the Love of Christ; when it is thus with you, what­soever you thinke of your selves, you have not the sanctifying Spirit, but a common spirit with­out life.

Secondly, you have but an assumed body of grace, if you have it not in a feeling manner: the 2. sanctifying spirit workes a spirituall sence, and taste in the soule, that is, if you have the sanctify­ing spirit, then holy things will have a good taste, they will bee sweet unto you, it will purge out that which is contrary to the growth of the in­ward man: on the contrary, the common spirit will never make you to taste grace, as it is grace, or because it is grace, that is, grace will not bee a dainty thing, it will bee without a good savour. Therefore examine what taste of good you have, whether you can rellish grace, or no; if not, you have not the sanctifying spirit, but an assumed ha­bit of grace, that is, a common spirit without the life of grace.

Thirdly, as assumed bodies are unconstant, that is, walke onely for a time, but they walke not al­wayes; 3. even so if you have but a common spirit, you will not be constant in good, but off and on the rule. A man that is living in Christ, you shall [Page 152] still find him living and moving, and doing the actions of the new man, a man that hath but a common spirit, may do somethings that are good, hee may keepe and presse downe some sinne a­while, but not alwayes; neither then, because it is sinne, but because it crosseth his profit or pleasure or some other thing. Againe, he may have some taste and rellish of spirituall things, but hee is not purged and cleansed by them; First, he may walke as a living man walkes, that is, performe holy duties, but they are not constant in holy duties, neither doe they performe them in obedience, but out of selfe love, that is, they are still ebbing, and seldome flowing, they omit ofter then they per­forme. Therefore let me exhort you that are a­live, and have beene dead, be you carefull to prize your life, and you that have beene alive, but now are dead, that is, you that have falne from your holinesse, and zeale, and have lost your first love, and strength, labour now to recover it againe. And you that are alive, and yet are falling, let me exhort you to strengthen the things that are ready to dye: if there bee any here such, let them now humble themselves, and seeke the spirit with ear­nestnesse, that ye may be renewed, that ye may be strengthned, and quickned to good, and received to favour againe, but if you will not, but continue in this condition still, you have but a name that you are alive, but indeed you are dead. Rom. 6. 8. it is said, that they that dye in Christ shall live in him, Rom. 6. 8. if you once live the life of grace, and have recei­ved [...] [Page 161] [...] [Page 150] [...] [Page 151] [Page 153] the sanctifying spirit, you shall never dye but live for ever in Christ: this was the promise that Christ made unto his Disciples, and in them unto every Christian that he would send the spirit, and hee should abide with them forever, Therefore examine, if the spirit doe not remaine in you, and make you constant in good, it is not the sanctify­ing spirit.

The fift signe, whereby you shall know whe­ther you have the sanctifying spirit, or no, is this, 5. Signe. examine whether it be the spirit of adoption: if it make you to call God, Father, then it is the san­ctifying spirit, Gal. 4. 6. We have received the spirit Gal. 4. 5. 6. of Adoption, whereby we cry Abba Father, this is the property of the holy man; no wicked man can call God Father, because they have not amity with God, they neither love God, neither doth God love them. The Apostle saith, I doe this to prove or know the naturalnesse of your love, they 2 Cor. 8. 8. that have the spirit, they have as it were a naturall inclination wrought in them, to love God againe, and delight in God, and in the Communion of Saints; and therefore our Saviour saith, Iohn 4. 34. It is my meate and drinke, to doe the will of my Fa­ther: Iohn 4. 34. he that hath God for his father, will serve him willingly without constraint, as willingly as a man will cate meate. A man will eate and drinke without wages, he needs not have wages to doe that, so he that hath the spirit, he will de­light in doing Gods will; hee would serve God, though he should give him nothing, and this that [Page 154] God is our Father, it will raise some like affections in us to love God againe: so likewise in prayer, to have God to be our father, it raiseth some like affections in us, whereby wee doe not onely be­leeve that the things we pray for, wee shall have: but we have boldnesse, also to come unto him, as unto a Father, which no man can doe till he have this Spirit of adoption; Therefore examine, with what confidence and boldnesse you pray, with what reverence you heare, with what affections you love; examine whether you have the Spirit, that doth make you to call God Father.

The sixth signe, whereby you shall know whe­ther 6. Signe. you have the Spirit, or no, is this; you shall know it by the manner of working; if it change you, and lye combating in you, as Gal. 5. 17. The Gal. 5. 17. flesh lusteth against the spirit, and the spirit against the flesh: if you have the spirit you will have a conti­nuall fighting, and striving in the soule, and this will not onely be against one, or some more parti­cular lusts, but it will be against all that it knowes to be sinnes: I say not, that there is onely a stri­ving or a suppressing, but a lusting, or a striving and suppressing by way of lusting; because a na­turall man that hath not the sanctifying Spirit, may keepe downe a lust for some by-respects, but it is not by lusting, it is not because his heart hates it, or suppresses it by another power then a natu­rall power; for they retaine the love of sinne still: but the opposition and resisting of sinne in the godly, is by way of lusting; because they hate the [Page 155] sinne and they fight against it with courage. There­fore examine, what lusting there is in you, what hating of sinne, and then see with what courage and power you goe about the subduing of it. It is said, that Iohn Baptist came in the Spirit of Eliah, that is, he came with that Spirit, that is full of power: you will fight but faintly against sinne, except you have the Spirit. Acts 4. they spake with great boldnesse, that is, they had greater power to Acts 4. 14. speake then before, therefore the Lord exhorts all men, in Esa. 31. 3. trust not in them, they are men and not Gods: as if the very name of men were Isa. 31. 3. weakenesse, they are men they have no power, it is God that hath power, and therefore trust not in them, but in every thing labour to see the power of God in it, and seeke for all spirituall power to good from God, and examine your selves, what power you have when you pray, what power have you to goe through it to the end, when you heare, what power have you to edification; when you see evill, what power have you to avoid it, when you are offered the profits and pleasures of the world, what power have you to forsake them if they may proove hurtfull unto the inward man; if you have strong lusts in you, what power have you to sup­presse and lust against them; therefore you shall know by this, whether you have the sanctifying Spirit or no, by the manner of working of it.

The seventh signe, whereby you shall know, whether you have the sanctifying Spirit or no, is 7. Signe. this, you shall know it by your carriage in your [Page 156] words and actions, and by your Christian-like walking and holy conversation, and this is the same that the Apostle speakes of, when he would assure them of their resurrection unto life, in Rom. 6. 8. Rom. 6. 8. If you dye with Christ, you shall also rise with Christ againe, if your actions be the actions of the Spirit, proceeding from the inward man, and have some resemblance with Christ, shewing that you are dead with him, then you shall rise againe to life with him, and then in Rom. 8. 14. hee comes unto the workes of the Spirit, so many, saith he, as are Rom. 8. 14. lead by the Spirit of God, they are the sonnes of God, that is, they are lead unto all holy actions; and then he comes, in Gal. 5. 22. unto the first fruits Gal. 5. 22. of the Spirit: the fruit of the Spirit, is love, joy, peace, &c. well then, examine, whether you have the Spirit by the actions of the Spirit, and by the wor­king of the Spirit, and by the teaching of the Spi­rit: for it is the Spirit, that is the Doctor of the soule, that teacheth it all spirituall and saving knowledge, and therefore the Lord saith, you shall not need to be taught of one another, for you shall be all taught of God; that is, mens teaching will never be effectuall to worke grace and holi­nesse in you except God teach you by his Spirit.

Now you must know that there is a twofold teaching: First, there is a teaching of beasts by man, that they may bee serviceable unto men, which may serve to put men in mind of this spiri­tuall teaching; for as God hath put such a nature into some beasts, that they cannot choose but o­bey [Page 157] being taught; there is a kind of necessity laid upon them by God in the very instinct of nature: so when the Spirit comes into the heart of a Christian, it openeth another light in the mind, which makes them to doe Gods will as hee tea­cheth them. And therefore the Apostle saith, That I need not to teach you to love, for you are taught 1 Thes. 4. 9. of God to love one another: that is, there is a kinde of necessity laide upon you: therefore you must needs love: I grant that sometimes a theefe may be in the high way, but it is for a booty; and a ho­ly man may be out of the way, he may have slipt aside the way; but here is the difference, the one A maine diffe­rence be­tweene a holy man, and a wicked man: sets himself of purpose to do evill, but the other is forced unto evill unwillingly, and you shall know the difference betweene these two in these things, if a holy man have gone besides the way, assoone as the passion or temptation is once past, hee will returne againe unto the right way, hee will not goe forward nor stand still, but hee will returne; but the other though in some sence he knowes it, and is told that he is off the rule, yet he cares not he will goe on forward: therefore examine, what fruits of the spirit doe you bring forth, and what way doe you delight in, are you in the way of ho­linesse? Doe you delight to pray, to heare, to re­ceive, doe you love God and Christ, and the Communion of Saints? then it is a signe that you have the spirit, but on the contrary if you follow drunkennesse, and uncleanenesse, and prophaning of the Sabbath and idlenesse, and goe on here­in, [Page 158] as in your way you had never the spirit. A­gaine, consider what are your walkes, that is, doe you follow your old evill haunts, now as fast as e­ver you did, it is a signe that you have not the spi­rit. Againe, thinke not it will excuse you to say, whatsoever your actions bee, yet you have good hearts, you must know that your hearts are much worse then your actions, as I said before; for if you had the spirit, it would not be idle in you, but as it makes the heart holy, so likewise it sends forth holy speeches, and actions unto the life. The working power of the Spirit is excellently set forth betwixt Eliah and Elizeus. In that story it is said, that Eliah cast his mantle about Elizeus, then presently Elizeus cryes out, let me goe first, and 1 King. 19. 19, 20, 21. take leave of my father, and then I will goe with thee. Eliah might have well reasoned thus with him, what have I done unto thee or what have I spoken unto thee, that you should thus reply unto me, as if I tyed thee to the contrary; said I any such a word unto thee, that thou must not goe: but there was a kinde of necessitie laid upon Elizeus by the Spirit to goe with him, and therefore hee brake out into these words, that is, the Spirit now entred into his heart, that he was not now his owne man, hee must goe whither the Spirit will have him, and doe what the Spirit bids him, and so we see in Acts 4. 20. when the Iewes came to Peter, and commanded that he should not Preach Christ unto them, he answereth, that hee cannot chuse but he must preach Christ: and in the begin­ning [Page 159] of the Chapter you shall see the reason of it, They had received the holy Ghost and they spake bold­ly: therefore you see that the Spirit is not idle, but he is marvelous working and operative, therefore examine what power you have, what actions you have, and what fruit you bring forth.

But you may say, that sometimes the spirit seemes to bee dead in the heart: therefore it is not Object. alwayes working.

To this I answer that the property of the spirit is alwayes to worke, and it doth alwayes worke, Answ. but he may sometimes withdraw his actions of growing, as when a temptation comes: and you are taken in it: there the spirit seemes to absent himselfe by with drawing his power, but notwith­standing he workes still, for at the instant, there is lusting, and labouring in you against it, and af­terwards hee gives you power to returne againe. Againe, it is not alwayes thus with you, but sometimes: thus much for this use.

The next use stands thus, if the holy Ghost strengthens us in the inward man, then let me ex­hort Vse 2. you above all things to seeke the Spirit, because it will doe so: what would a man desire either for the outward or inward man; if he have the spirit, he shall obtaine it, would a man be inabled to pray, would a man bee inabled to beare losses and crosses: would a man master particular lusts, is a man in bondage, and would bee set at liberty from sinne, is a man spiritually dead, and numbe, is a man spiritually affrighted with sinne? would a

[Page 161] ther they tooke away his strength; and it weakens us, because it drawes the affections away from God, but when the spirit comes, then it casts us into another frame; as appeares, if wee doe but compare these two places together, Iames 4. 5. with Act. 20. 22. Saint Iames saith, that the spirit Iames 4. 5. Acts 20. 22. lusteth after envy: it labours to carry us head long unto the committing of sinne, and to the doing of that which is evill; but then comes the sancti­fying spirit, and it stayes us and makes us to lust after good, that is, it binds up our hearts, and suf­fers us not to doe that which otherwayes wee would doe: therefore examine whether you are bound with another spirit that you doe not the e­vill that you would: then it is certaine that you have the holy spirit; Therefore Paul in the place before named said, that he was bound in the spirit for Ierusalem: as if he should say, the Spirit of God bound up my Spirit to goe, that I cannot o­therwise choose, therefore what doe you meane to breake my heart, doe you meane to hinder mee, I tell you there is a kind of necessity laid upon me by the spirit, and I must goe whatsoever doth be­fall me: for it is the office of the spirit to bind up our spirits, and therefore in Reuel. 1. 10. It is said, that Iohn was in the spirit: that is, he was compas­sed Revel. 1. 10. about with the spirit: he was in the spirit as a man is in Armour, it keepes I say our hearts in a spirituall disposition, that it shall not doe the evill that it would.

The second benefit that a Christian hath by the 2. Benefit. [Page 162] spirit, is this, it enables a Christian both to see and beleeve the things that otherwise hee would not beleeve. I gather it from that place of the Prophet, Isai. 6. 9. where it is said, seeing they should see, and not perceive, and hearing they should heare, and Isaiah 6. 9. not under stand: they saw but they wanted another sight, which is the sight of the spirit, and there­fore they cannot see: a man may have great sight in humane things by learning, and Philosophy, and the knowledge of Arts and Sciences, by these he may see both into naturall and spirituall things in some measure: but I say hee cannot see as hee should, except hee have added unto this another sight, which is the sight that the spirit brings; and therefore it is called the opening of the eyes, and the boring of the eares, and it is the same that St. Iohn speakes of, in Iohn 1. 5. That the light shone in Ioh. 1. 5. darkenesse, and the darkenesse comprehended it not: before a man have this sight of the spirit, what­soever he sees, yet it is with a great deale of darke­nesse, but when the spirit comes, it drives away this darkenesse, by giving us another eye to see thorow it. And the darkenesse comprehended it not, so that till a man have the spirit, he doth nei­ther truely see, nor beleeve. You cannot beleeve till you have the spirit, but when you have got the spirit, then you will beleeve in Christ. Wee preach Christ unto all and exhort you to beleeve, but what is the reason that some beleeve, and o­thers beleeve not, but because they doe not see; they want the spirit to shew them sinne, to hum­ble [Page 163] them, and Christ to comfort them: and there­fore Peter cals them purblind. As men that are purblind cannot see things a farre off, except they bee neere, so men without the spirit are but pur­blind, men that cannot see Christ, and Grace, and Salvation a farre off, as neere: but if they had the Spirit, then they would see them neere hand, that is, you would see a marvellous beauty in Christ, and holinesse: it is that which the Apostle speakes of, in 1 Cor. 2. 9. The eye hath not seene, &c. that is, 1 Cor. 2. 9. he saw them before, but he saw them not in that manner hee sees them now, they are represented unto him in another fashion. Againe, he sees them in another hue, hee sees another beauty in them, thus you see the sanctifying spirit openeth the eye of the understanding, to see more. A blind man might see if hee had but the faculty of seeing, so a spirituall blind man will see when hee hath the spirit.

The third benefit, that a Christian hath by the 3. Benefit. Spirit, is this, it breeds heavenly and spirituall ef­fects in the soule, as joy, and comfort, and the like: and therefore in Iohn 14. he is called the Comforter. First, I say, the Spirit will beget joy in the soule, Ioh. 14. 26. 1. and therefore saith Christ, hee will (speaking of the Spirit) lead you unto all peace, and joy in be­leeving: now I make a difference betweene joy and comfort thus; joy is unto the soule, as a wall is un­to a Citie, the wall doth compasse the Citie, and so is a defence for it, that is, it keeps pettie dan­gers out; so doth joy, it walles and fences the [Page 164] soule, and keepes out many enemies, that other­wise would destroy it. (2.) effect is comfort, and this I call a Bulwarke: because a Bulwarke is of 2. greater strength to beate backe, and keepe out any that shall besiege it, and makes the Citizens more secure; so comfort is the Bulwarke of the soule, a­gainst the greatest temptations and tryalls, it makes the soule secure, resting upon Christ. (3.) ef­fect, that the Spirit begets, is boldnesse, that is, 3. there is no true boldnesse without the Spirit: Let Adam witnesse it, aske him what boldnesse he had when hee hid himselfe from God, and what was the reason of it; but because he wanted the Spi­rit, and on the contrary, when the Disciples had received the Spirit, they spake with boldnesse. (4.) effect, that the Spirit begets, is, holy and hea­venly desires in the soule, therefore the Church in 4. the Canticles, when shee had got the Spirit, shee had bred in her loving desires after Christ, as in Canticles 1. 7. shee is marvellous inquisitive where Cant. 1. 7. to finde Christ; for what is the reason that there is in men such a want of holy desires: but because they have not this Spirit. (5.) effect, that the Spi­rit 5. begets is holy indignation, that is holy anger, it is an effect of the Spirit, and therefore the Apostle saith, in 2. Cor. 7. 11. what indignation or wrath, 2 Cor. 7. 11. this he speakes in the commendation of the Corin­thians, men will not be angry with sinne as evill, till they get the Spirit. (6.) effect of the Spirit, 6. is holy affections; it will make you to have hea­venly affections to God, to grace, to the Saints; [Page 165] therefore the Lord saith, Ezech. 36. 26. I will give you a new heart: carnall men, they may doe some­thing Ezek. 36. 26. to make their children reverence them, or to love them, in regard of some domination, they may proffer an object; but they cannot beget ho­ly affections, this is the onely worke of the Spirit thus to change the heart. (7.) effect of the Spirit, is this, it will purge the soule, it will cast out all 7. rubbish out of the soule; therefore the Lord saith, that he will purge the sonnes of Levi: as silver, Mal. 3. 3. that is, that they may be fit for the Priesthood, he will purge out of them by the Spirit, that which otherwise would make them unfit. And David of­ten in Psal. 51. vers. 2. 7. prayes that the Lord Psal. 51. 27. would purge him, wash him, and cleanse him from his sinne, and then after hee prayes, for the Verse 10. Verse 12. restoring of the Spirit, making the absence of the Spirit, the cause of his uncleannesse (8.) effect of the Spirit, is this, it kindles holy affections to good 8. in us. I said before, that the holy Spirit workes holy affections in us, but now I adde that hee kin­dleth those affections in us to good, and this is that which gives us great advantage against sinne, I say, wee have no small advantage of the divell, but great advantage, when the heart is full of heaven­ly affections, and that for these Reasons.

The first Reason is, because the more holy affe­ctions the better man, God accounts more of 1. Reason. him: a man is esteemed of God as hee hath, or hath not holy affections; a man is that which he is in his affections: a man is not a good man, be­cause [Page 166] he knowea much, but he is a holy man, be­cause he hath holy affections, that is, he is full of love to God, to Christ, and to the Saints.

The second Reason is, because holy affections, 2. Reason. they are a meanes, or a second cause of good, they are the cause of good actions, as for example: for a man to suffer for Christ, and yet not to doe it with holy affections, out of love unto Christ, it is nothing worth; therefore when the affections are right, they are drawne upward by the Spirit, both to doe, and to suffer.

The third Reason is, because holy affections, 3. Reason. they widen the soule, they make the soule large, for when holy affections are dead in you, the soule will begin to shrinke in; even as cloath that is not throughly made, when water falles upon, it will runne in, but if you stretch it, it will come to the same length againe; so when the Spirit comes and workes holy affections, they widen the soule and make it large and firme: therefore that you may have large hearts in praier, in meditation, labour to get the Spirit, that you may have holy affections kindled in you.

The fourth benefit, that a Christian hath by 4. Benefit. the Spirit is this, it will make the heart good, be­cause it is the proper worke of the holy Ghost, to sanctifle the heart, to cleanse and change, and so make it good; it is the worke of the Spirit to worke repentance in us, a thorow change in us: I call repentance a thorow change, because men for the most part mistake repentance, taking that for [Page 167] repentance which is no repentance, men thinke that if they be turned this way and that way, from this sinne and that sinne, though it be not from e­very sinne and evill way, that they have true re­pentance, but they are deceived; for repentance is a thorough change of the whole man, consisting both of soule and body, whereby the parts and faculties of both are turned a quite contrary way; the heart is turned out of the way of sinne, into the way of holinesse: now that a partiall turning is not repentance, I will make cleare by this com­parison: take any naturall thing, that is of an earth­ly substance, whose nature is to goe downeward, yet you may force it upwards by meanes that you may use; as for example, water you know is of an earthly substance, and the nature of it is to de­scend, yet you see by the force and strength of the Sunne, it is drawne upward; first, into vapors, and then congealed into ice and snow, and raine, and then it will not rest till it descend againe: but there is another ascent of the fire, and that is up­ward and not forced, but naturally doth ascend up: even so a carnall man may doe the same things that a spirituall man doth, hee may keepe downe some lust, and he may forsake some evill, he may forsake his drunkennesse and uncleannesse, and his old evill haunts, yea he may doe some good, but yet he doth not forsake the evill, neither doth he doe the good, by the power of the sanctifying Spirit, but by a naturall strength; if he doth a good action, it is by constraint, he is forced by some­thing

[Page 169] Spirit is a free agent, it workes freely of himselfe, therefore to whom it goes, it goes as a free gift. Now that the Spirit is a free agent, it appeares by this, that reason makes man to be a free agent, but it is the Spirit that gives reason, therefore the Spirit must needs be most free.

Thirdly, the Spirit must be a free gift, by his 3. carriage to them hee will save; hee might have chosen the elder and not the younger, hee might have chosen Esau and not Iacob; or if he would have chosen the younger, then hee might have brought him first out of the wombe, but he will not, because he is most free in his choice, he will save Iacob and cast off Esau; and so he might have chosen honourable and noble men, to have both preacht the Gospell, and to be all saved by the Gospell; he might have chosen them only, for sal­vation, but he will not, but the poore they shall receive the Gospell, he will make choice of them for salvation; he might have chosen Simon Magus, aswell as Simon Peter, but hee will not, therefore you see he is free.

Fourthly, the Spirit is free, which appeares by the paucitie of them he choses, he is at libertie, 4. he might have saved more, but this shows his free­dome, he is not tyed to one more then unto ano­ther, the winde bloweth where it listeth, Iohn 3. 8. hee calles when and whom he will: Let them Ioh. 3. 8. come in that my house may bee full: none shall come, no more, no lesse then I have chosen.

Fifthly, the Spirit is a free gift, which appeares 5. [Page 170] by the prosecution of his decree, both of Electi­on and Reprobation; nothing more free then the Spirit is; he might, as I said, have chosen Esau and not Iacob; for there cannot a reason be given, wherefore he should chuse the one, and not the o­ther, he will choose the wife and not the husband, hee will choose the husband and not the wife, hee will choose the childe and not the father, and hee will choose the father and not the childe: againe, he will choose this man and that woman, and not another man, or another woman; and what is the reason of it, surely there can be no reason given of it, but because the Spirit is free to choose and choose not: thus briefely I have shewed you that the Spirit is a free gift.

Is the spirit a free gift, and doth it worke freely, then let them consider this and tremble, that are Vse. not sanctified by the Spirit; and in whom the spi­rit hath not yet wrought his good worke, least they may seeme to be deprived. Againe, if the wind bloweth where it listeth, then it stands you upon, to doe as Millars are wont to doe, to watch the opportunity, and grind: if the Spirit doth blow upon you, if at any time the Spirit doth kindle any sparke of grace in you, take heed of neglecting the opportunity: doe not say in this case unto the spirit, as Festus said unto Paul: that you will heare him another time; but bee sure, if the spirit commands doe you runne, or if he cals be sure to answer him, least he call you no more. I have often told you, that there is a time when he [Page 171] will call you no more: therefore thinke with your selves what a time of darkenesse, and sorrow it will bee to you then, when with the five foolish Virgins, you shall be shut out of heaven and hap­pinesse: I say, there is a time when he will sweare that you shall not enter into his rest; and doe not onely labour and watch for the opportunity, to take the Spirit when it is offered, but labour to get the opportunity. Vse the meanes whereby you may get him, and for your helpe herein I will lay downe some meanes whereby you may get the spirit.

The first meanes to get the Spirit, is this, you must labour to know the Spirit: for what is the 1. Meanes. reason that men doe not receive the spirit, but be­cause they know him not: they doe not know him in his purity, in his free working, in his in­comprehensible greatnesse, in his increate holi­nesse; and therefore they put off the working of the Spirit. Men thinke that now their sinne in this kind is not so great as Simon Magus was; it is true say they, Simon Magus sinne was a great sinne, and worthy of punishment, because hee thought to have bought the Spirit with money; but if wee well consider mens dealings now with the Spirit, wee shall finde that the same sinne is committed now: I say, men thinke they doe not commit this sinne of Simon Magus, when indeed you doe; you know how great the sinne was in him, and what a judgement was inflicted by pronunciation against him, and your sinnes are as great and the same, but [Page 172] you know them not: and therefore let us compare them together, and you shall see that they are the same, and all one, and that in these three particulers.

First, Simon Magus thought that the Spirit 1. might have beene had at any time, for he neglected the meanes, and despised that, presuposing, that at any time with a small reward hee might get it of the Apostles; what shall I give thee, &c. Even so when you put off the spirit, is not your sinne, the same thinking that you may have him when you will, that you can have him at your pleasure to mortifie a strong lust, a sinne that you would be rid of: and for a sinne that is pleasing unto your nature, you can when you will subdue it, you can when you will forbeare it, and is not this one part of Simon Magus his sinne.

Secondly, Simon Magus thought it was in the power of men to give the Spirit; What shall I give 2. thee, Peter, for the spirit: and is not your sinne the same; doe not many men thinke, that it is in the power of men, to give the spirit when all the time of their life they will neglect the calling of the Spirit; but in some great affliction, when they lye upon their death beds, then they will send for the Minister, but not till then, as if it were in his pow­er to give the Spirit? O Sir, what shall I doe to be saved, can you tell mee of any hope of salvati­on, and the like.

Thirdly, Simon Magus, hee desired the spirit to a wrong end, namely, for his owne advantage, 3. That upon whomsoever I shall lay my hands, they may [Page 173] receive the holy Ghost; and doe not men do the like they desire to have the spirit, and they could wish with all their hearts, that they had him; but yet not for a right end, for Gods glory, but for some car­nall end of their owne, that they may be reputed thus and thus, but not to any other end. For know that a man may desire grace, but if the ayme of his desire be for his owne end, the desire is sinne, the same that Simon Magus was: therefore I beseech you deferre not, put not off the opportunity; and re­member what the Lord saith, Hebr. 3. 15. to day if yee will heare his voice harden not your hearts: this Heb. 3. 15. is the day; now you have the opportunitie, the candle is in your hands, and you may light your soule by it, the Word is neere you; Well, light your candles by it, you may now light them whilest the fire is here, but if you will not now, how will you when the candle is out, when you shall be either taken from the meanes, or else the meanes from you, therfore labour to know the spi­rit, and judge aright of him, if you would get him.

The second means to get the spirit is to beleeve, 2. Meanes. and the best meanes to get faith is to be consciona­ble and constant in hearing the Word preached; the preaching of the Word, is a meanes to get the spirit, and therefore the Apostle saith, re­ceived you the Spirit by the workes of the Law, or else by faith preached? Gal. 3. You may know whether Gal. 3. 2. you have the spirit or no by this, examine whether you have gotten faith by the preaching of the Word, our Saviour saith, that the tree is knowne by Matth. 12. 33. [Page 174] his fruit: the branch cannot beare fruit, except it receive vertue and strength from the roote; so if we get not faith in Christ, and be joyned with him, wee shall never get the spirit: therefore if you would get the spirit, you must get faith: for faith is the knitting and drawing grace, it will draw the spirit into the soule, and it will knit him fast unto the soule, that he can never depart away from it: faith will recover the Spirit if it seeme to want his power of working in the soule, it will returne him if he seeme to depart away, it will enlarge the heart if the spirit be scanted in it, it will widen the nar­row bottle of your hearts; and you know what Christ said unto the woman in the Gospell, So be it unto thee according unto thy faith; therefore if you would get the spirit, you must get faith in your hearts, if you would get a large measure of the spirit, then get a large measure of faith: for what is the reason that men thrive not in the spirit, but because they thrive not in faith.

The third meanes to get the spirit, is an earnest desire, joyned with prayer: to desire and pray ear­nestly 3. Meanes. for the spirit, is a meanes to get the spirit: an instance of this wee have in Elisha, servant to Eliah; he earnestly desires and prayes that the Spi­rit of Eliah his master might bee doubled upon him: not that hee meant that hee might have as­much more againe, but that hee might have a greater measure of the Spirit, then other of the Prophets; and hee did obtaine his desire, for hee was indued with a greater measure of the Spirit, [Page 175] then other of the Prophets were: even so if you would but desire and pray earnestly for the Spirit, you might get him. Salomon desired wisedome, 1 Kin. 3. 9, 10, 11, 12. and prayed for it, and he had it, and that in a larger measure, then those that went before him; so if you would pray for the spirit, you have his pro­mise, Luke 11. 13. That he will give the Holy Ghost Luk. 11. 13. unto them that aske him: and this hee doth speake by way of opposition, if you that are evill can give good things unto your children, then much more will God give you his Spirit; that is, if a man will bee importunate for grace, and the spi­rit, as a child will be unto his father for bread, then he cannot deny you.

But you will say, if hee were my father, and I his child, then it is true he would give me his spi­rit, Object. but alas he is not, for any thing I know, neither my father, nor I his child.

To this I answer, suppose thou be not his child, in thy owne apprehension, yet looke backe unto Answ. the 8. verse. and see what Importunity doth, though hee would not open the doore, and give him that which he would have, yet in regard of the importunity of him that asketh, he will open and give him what he would have: thus doe you though you may have a deniall sometimes, no answer at all, or an angry answer, yet take no de­niall, and your importunity will at last prevaile with him: and to incourage you against former runnings out from God, the Apostle saith, that he giveth and upbraideth no man, Iames 1. 5. As no Iames 1. 5. [Page 176] man meriteth at Gods hand, so no man shall be upbraided with any failing to shame him; he gives unto all men that comes unto him, without ex­ceptions of person, without any gift freely, and reproaches no man, that is, he will not lay before him, either that which might hinder him from comming unto him, or him from receiving of him, he might doe both, but he will doe neither, and you know the promise; the Disciples, they must goe unto Ierusalem, and he will after a cer­taine Acts. 1. 4. time send the spirit, but they must waite for him, and this they did by constant prayer, and they had the promise made good unto them, for the holy Ghost came upon every one of them, in Acts 2. 4. so if you be constant in prayer, what Acts 2. 4. though for the present you get him not; yet, at last you shall have him; thus much for this meanes, if you would have the Spirit, you must pray and desire him earnestly.

The fourth meanes to get the Spirit, is to obey 4. Meanes. him; and this you doe, when you make him good entertainment, when you feed him with heavenly thoughts, and doe what he would have you to doe, but if you slight him, set light by him, and will not obey and be ruled by him, you will never get him, and this you doe when you resist, greive, and quench the spirit; you resist the spirit, when you resist that light which the spirit hath wrought in you, when you fight against it, against its reason and arguments, this is a great sinne; you grieve the spirit, when you mingle two contraries

PAVLS CONVERSION.

IN this verse wee have the first act of Pauls conversion from being a persecutor to bee an A­postle. In the words, there are two parts. The first is the man­ner of it: he trembled, and was a­stonished: Secondly, the ply­ablenesse of his will, and hee said, Lord what wilt thou have me to doe: but before wee come to any observations, we will open the words unto you.

[Trembling.] Trembling is an effect of feare, which feare is seated in the affecttive part of the soule: for when the understanding apprehends any [Page 180] thing, whether good or evill, then the affections come and apply it, either unto joy or sorrow.

Now the affections may bee considered either in regard of good or evill: in regard of good, and that either present which breedeth joy; or future, and to come, whence flowes desire: for desire is of some good, not present, but to come. Secondly, I say, the affections may bee considered in regard of evill, and that likewise either as present, which breeds sorrow, or to come whence flowes abo­mination, or an affection, by which wee flye and shunne this evill. Againe, if a man apprehends the good which is to come, as possible, though hard to be obtained, this breedeth hope. And so if the evill be apprehended as future, and hard to be shunned, it worketh feare. And this was Pauls feare, he apprehended affliction, as comming, and hard to be avoided; the Iudge as terrible, and that there was no way to escape, and therefore hee trembled. He was in a great perplexity and feare, after that the Lord had showne unto him a glimpse of his dreadfull power. Whence wee may see, That nothing will so much deject a sinner, as when hee sees the fearefull power of God. When Observati­on. there is a crevis opened unto him, whereby hee who is a sinner sees into the holinesse and the puri­ty of God, and the vilenesse of his owne nature, hence hee feares; and therefore it was that Adam feared, when he heard but the voyce of God in Gen. 3. 10. the Garden: and the Israelites could not indure the presence of God, because that it was terrible [Page 181] unto them. For they conceived as the Scripture speaketh, That no man could see God and live: that is, see him according to the excellent greatnesse of his power, and majesty, but it would utterly over­whelme them, so that there should no longer life remaine in them; whence was their feare.

[And astonished.] This is another effect of feare, or a further degree of it: hee apprehends such a sight of the power of God, and of his owne e­state, that is, this light did so shine into his soule, that hee was at a non-plus, not knowing what to doe, or how to escape. Now there are three things that make an astonishment: First, if the danger Three things cause Astonish­ment. bee sudden, for else it will not astonish, for that which is knowne before, will not cause astonish­ment. 1. Secondly, if it bee great, for a small evill wil not astonish a man, but when a man apprehends 2. a great evill present, then he is astonished at it. Thirdly, if it be inevitable: when a man is com­passed about with it, that he cannot get out; there 3. is no doore to escape, but he must needs abide it, hence proceeds an astonishment: thus it was with Paul. It was sudden, a light shoone; it was great for he persecuted Christ, for which he was struc­ken Acts 9. 4. downe; and it was inevitable, he saw no way to escape: it is hard for thee to kicke against the prickes, that is, it is in vaine for thee Paul to set thy Verse 5. selfe against me and prevaile, there will bee no re­sisting without great danger: thus when hee saw no way, by no shift to escape, then he was astoni­shed. I might note many doctrines from the words, [Page 182] but least I should be prevented in the maine, I will therefore omit them, and come unto the proper point intended by the holy Ghost, which is this.

That whosoever will receive Christ, and be ingraf­ted Doctrine. into him, and receive the Gospell as he ought to doe he must be first humbled: I say, it is necessary for the right receiving of Christ, that a Christian bee humbled. It is a necessary condition, because no man will receive Christ till then: till hee bee cast downe, Christ will not bee prized, grace will not be esteemed; and then hee will see a necessity of Christ and holinesse. Now that humiliation is of such necessity, wee will prove by Scripture, even by those phrases, by which this humiliation is set forth.

First, it is called a pricking of the heart, Acts 2. 37. And when they heard it, they were pricked in Acts 2. 37. their hearts; they had then broken hearts, they were thorowly humbled, and when it was thus with them, then they can inquire after Christ, what shall wee doe to be saved; and on the contrary, that which keepes men from Christ, is the want of sound humiliation, in Ezek. 36. 26. I will take a­way Ezech. 36. 26. the stony heart out of you, and I will give you a heart of flesh (that is) till I have made you sensi­ble of sinne you will not prize mee, that is, you will not doe it till you be humbled. Againe, con­sider that Christ came to this end, to revive the humble sinner, Esa. 61. 1. the spirit of the Lord is come upon mee, to preach glad tidings to the meeke, to Isai. 61. 1. binde up the broken hearted, hee that is not broken [Page 183] hearted and wounded with sinne, will not seeke to the Physician to be healed, Christ is no precious balme unto him. He feeles himselfe not a prisoner to sinne, and therefore cares not for the libertie that is in grace, because he is not broken hearted, but if he were thorowly humbled, it would be farre otherwise with him.

Secondly, it is called poore in spirit, in Matth. 2. Matth. 5. 3. 5. 3. those who are broken hearted and mourne for sinne, will seeke to be inriched by Christ, and therefore Christ promises to comfort these, in Esa. 61. 2. to comfort those that mourne: those that Isai. 61. 2. are are thus spiritually poore, and mourne for the want of grace, shall have comfort, because I am come to this end; the contrary to this you shall see, in Revel. 3. 17. the Laodiceans, they thought Revel. 3. 17. themselves to be rich wanting nothing, and there­fore they sought not after Christ, but thou art poore, and blind, and naked: the way to make thee to come unto mee, is to humble thee in the sight of thy spirituall povertie.

Thirdly, it is called a melting heart, that is, such a heart, as will take any impression of grace, this 3. we see in the 2. Chron. 34. 27. Because thy heart mel­ted 2 Chron. 34. 27. within thee, and thou humbledst thy selfe before me, that is, because thou wast thorowly humbled, and thy heart sensible of sinne, and of the Iudgements that I would bring upon thy people, therefore I have heard thy prayer: if thou hadst not beene humbled, thou couldest not have sought to have made thy peace with mee: so in Ier. 31. 19. after Ierem. 31. 19. [Page 184] that I turned, I repented and after that I was instru­cted, I smote upon my thigh, I was ashamed. So that till a man bee humbled, hee will not turne unto Christ, but when hee is humbled, then hee will seeke unto Christ and be ashamed of himselfe: the contrary to this we see, in Hosea 4. 16. Israel is like an untamed heiffer: viz. because shee was not hum­bled. Hosea 4. 16.

Fourthly, it is called a trembling at the Word, 4. Isai. 66. 2. and Iob 42. 5. 6. I have heard of thee by the hearing of the eare, therefore I abhorre my selfe, Isaiah 66. 2. Iob 42. 5. 6. &c. that is, when I heard thee in thy Word, it much humbled mee, and caused mee basely to e­steeme of my selfe, and highly to esteeme of thy favour. Prov. 28. 14. Blessed is the man that feareth alwayes: the contrary to this is hardnesse of heart, Prov. 28. 14. when the Word wants this effect to humble men, they feare not at all.

Now that this humiliation is a necessary con­dition, will appeare more apparantly and fully, if we doe but consider Gods dealing with men in all ages: I say, it is the course that God himselfe takes; first, to humble sinners. Thus he dealt with Adam, Gen. 3. 8. When he heard the voyce of God, he trembled and feared: and thus hee dealt with the Gen. 3. 8. children of Israel, hee showes unto them but a glimpse of his power at the delivering of the law, Exod. 20. 18. and they were much cast downe. Againe, this was the course that the Prophets used: when they came unto any people, you shall see they first pro­nounce the judgements of God against them: Thus [Page 185] and thus saith the Lord, &c. thorowly to humble them; and then after they preach of mercy, and the loving kindnesse of God, of the readinesse of God, to receive those unto mercy, that are tho­rowly humbled. Againe, this was the course that Iohn Baptist tooke, he came in the Spirit of Eliah: with sharpe words pronouncing heavy judge­ments against those that remained impenitent: and therefore Matth. 3. 7. he calles them, O gene­ration Matth. 3. 7. of Vipers, who hath forewarned you to flye from the wrath to come, &c. And all this to humble them, because hee knew they would never receive Christ, nor prize grace till they were humbled. Againe, this was the course that our Saviour tooke, in Ioh. 4. 31. with the woman of Samaria; first hee humbles her, and then he comforts her, Iohn 4. 31. that is, first he makes her confesse that shee was a sinner, and then shee beleeved; and therefore he saith; I am not come to call the righteous, but sinners to repentance, to wit, to make them see their sinnes, and be humbled for them, that so they may flie unto God for mercy. Againe, this was the course that the Apostle Peter tooke, Acts 2. 37. first he humbles them, and then after comforts them; so Paul Acts 24. 26. when hee preached of Iudge­ment Felix trembled; and so likewise in the three first Chapters to the Romanes, Paul preacheth mat­ter of humiliation: in the first Chapter, hee tax­eth them with their Idolatry, bringing unto their remembrances particular Iudgements, which the Lord inflicted upon them for it: in the second [Page 186] Chapter, hee brings them to the Law, in which they so much boasted of, and makes a compari­son betwixt the Gentiles and them; that howso­ever they thought hardly of the Gentiles, yet they were as bad as they were: and then he prooves in the third Chapter, that wee are justified by faith without the workes of the Law, and this he doth to humble them; and then in the rest of the Chap­ters hee preaches of Iustification and Reconci­liation by Christ; because men will not receive Christ, till they be humbled. And thus, I say, hu­miliation is the first step to happinesse, and the first beginning of grace and bringing to Christ; and therefore it is, that wee generally labour to hum­ble men in preaching of the Law, and then after perswade them by the promises to come unto Christ, because men care not for Christ, they e­steeme not of him; they finde no need of him, till they be humble: therefore if you would receive the Gospell and Christ offered in the Gospell; if you would be ingrafted into Christ, then you must labour to be humble. But for the more full ex­plaining of this thing, some questions are to bee answered, which will make plaine what this humi­liation is, and what a necessary condition it is unto salvation.

The first question is this, upon what ground, or for what reason is humiliation so necessary unto sal­vation. Quest. 1.

This will be the sooner answered, if we doe but consider; what is that which makes men keepe backe Answ. 1. [Page 187] from Christ, there are two hinderances that keepe men from Christ; the first is unbeleefe, and the second is a neglect of Christ: unbeleefe that was the sinne that kept men from Christ in the first age of the Church, in the Apostles times they beleeved not that they might bee saved, that is, they would not beleeve that the Messias was come in the flesh: but now in the se­cond estate of the Church, such unbeleefe is not the cause that keepes men from Christ, neither which wee labour most to convince men of, for they doe generally beleeve the Gospell, but our labour now, is, to draw men from the neglect of Christ: wee preach Christ generally unto all, that whosoever will, may re­ceive Christ; but men will not receive him, till they bee humbled, they thinke they stand in no need of Christ, they care not whether they have him or no: they prize him not, they looke upon him a farre off, they will not have him for the fetching: now Christ will never be received, till he be pri­zed above all things, and this men will not doe, till they be humble: humiliation if it be sound, will give a man such a sweet taste of Christ and holi­nesse, and such a bitter taste of sinne, that nothing will satisfie him but Christ: this will make his heart pant after grace, and when the heart is in this case, then Christ will be prized and not before: but this men will not I say doe, till they be hum­bled. It is true, God can come in the still and soft winde, that is, hee can give Christ and the Spirit without this condition, and he may likewise make men fit to receive the Gospell without it, but hee [Page 188] will not, therefore hee will come in the rough winds, that rends the rockes: hee will first hum­ble men, and make men fit to receive the Gospell, and Christ by the Gospell, before they shall have him, and therefore it is said, that the poore receive the Gospell, that is, those that are broken hearted receive Christ tendered in the Gospell, because they are thorowly humbled: for this cause also we Preach the Law to bring men to the sight of their sinnes that they may be humbled; and therefore it is called, a Schoole-master to bring us unto Christ; Gal. 3. 24. the Law showes unto men the sinfulnesse of their nature and their indisposition: I had not knowne sinne (faith Paul) but by the Law, that is, I had not Rom. 7. 7. knowne sinneas sinne, to humble mee, if I had not lookt into this Glasse; if I had not beene taught by this Master, and this is that which makes men flie unto the Citie of refuge, that is, they will not runne unto Christ till they be humbled: this wee see in the Prodigall, Luke 15. 16, 17. hee would never goe unto his father, till hee could see no Luk. 15. 16, 17. meanes to escape; and then hee takes a resolution to goe; so a sinner will never receive Christ nor the Gospell till he be humbled.

Now there is a two-fold neglect, the first is a totall, the second is a particular neglect.

First, I say, men neglect Christ totally, when they refuse all the offers of grace, when they will 1. not have Christ upon any condition: they will not speake when the spirit cals, they will not beleeve that they may be saved; these are the same with [Page 189] them in the Gospell, That were invited unto the marriage: they excuse themselves, they have other imployments, that they must looke unto; let Christ and grace goe where they will, both farmes and Oxen and wives must first bee looked after, that is, they minde earthly things more then Christ: and if Christ will not bee had without they loose the love of these, they will not come, they know the feast was ready, but they mind it not: and this is the condition of many men in the world, they will not come in within the lists of the Gospell, least they should be catcht with the hooke: though they generally beleeve, yet they will not out­wardly professe Christ: this is a fearefull condition if they continue in it, hee hath sworne that they shall never enter into his rest.

The second is a partiall neglect, and this is when they make a mixture both of the love of the 2. world, and of the love of Christ; they minde Christ, and grace, and holinesse, but they minde them not altogether, that is, they would bee con­tented to doe something for Christ, but they will not doe all things, it may bee they will forsake a little profit, or pleasure, or vaine glory, or cove­teousnesse, for Christ, but they will not forsake all. These are like the three grounds spoken of in the Gospell, the first ground received Christ, but they would not professe him: so many men will be con­tented to heare the Gospell, but they will not professe Christ, because they are not thorowly humbled, or if they doe chance to professe, yet they will not continue: the reason why the seede [...] [Page 180] [...] [Page 181] [Page] [...] [Page] [Page] [...] [Page 185] [...] [Page 186] [...] [Page 187] [...] [Page 188] [...] [Page 189] [Page 190] in the first ground, did not continue, was because the plow had not gone deepe enough, that is, they were not humbled.

The second ground went yet further; it not onely received the seed, but it sprung up with much hope of a fruitfull harvest; yet it continues not, it will not suffer for Christ: so many men will receive the Gospell, and joy in the profession of it, but they will not suffer for Christ: because they are not humble, that is, the plough went not deepe enough to humble them.

The third ground went yet further, it did not onely what the other did, but it did that which the other would not doe, that is, it would be con­tented to suffer for Christ, but yet it would not doe all things; hee would retaine some pleasure, and some profit: when any earthly thing, which his affections were glewed to, stood in competiti­on with Christ, he had rather loose Christ, then hee would loose all his pleasure in these earthly things, because he is not thorowly humbled: hu­miliation comes and takes all impedimouts away, plowes up the hardnesse of the heart, sets the affe­ctions on another object to delight in, checkes the will, opens the mind, awakeneth the conscience, that Christ is all to him in all things: and there­fore it is compared unto the good ground, that received the Word with an honest and good heart, the heart will not bee fit to receive that good, that will make it good till it bee plowed deepe and humbled, then the Word will grow, the heart [Page 191] must bee humbled before grace will grow: and therefore, this is the effect, that humiliation works when the heart is humbled: hee will not part with Christ for any thing in the world. There­fore you see upon what ground humiliation is ne­cessary, because men will not receive Christ till they be humbled.

The second question, is, whether humiliation is Answ. 2. simply, and absolutely necessary.

To this I answer, that it is not simply, and ab­solutely Quest. 2. necessary, for it is not a simple grace, and therefore not necessary on Gods part. But it is a condition required on our parts, because we will not receive Christ till we be humble. I say, it is not a simple grace, or simply necessary. For that which a man may exceede in, is not simply neces­sary: but a man or woman may have too much of it, that is, he may exceed in the measure, he may be over humble: and therefore Paul writes unto the Corinthians, 2 Cor. 2. 7. That they should comfort the incestious person, least hee should bee swallowed up of 2 Cor. 2. 7. griefe: now that which is a simple grace, a man cannot have too much of: hee cannot exceed in it; as for example, a man cannot have too much faith, or repentance, or love, sanctification, &c. but the more hee hath of these, the better: now, howsoever it is not simply necessary on Gods part, because hee can save men without it, yet it is a ne­cessary condition, on our parts: and in regard of us, because we will not receive Christ till we be humbled. And therefore it is, that we Preach the [Page 192] Gospell generally sometimes, sometimes with the condition, as in Matth. 11. 28. Come unto mee all that are weary and heavy laden, and I will ease you: Matth. 11. 28. till men doe feele sinne as a heavy burthen, they will not come unto Christ to bee cased of it. A­gaine, in Revel, 22. 17. whosoever is athirst, let him come and take of the water of Life freely: except Revel. 22. 17. they first be athirst, and finde they stand in need of Christ, they will not come unto him to be re­freshed. Againe, sometimes it is put without any condition, except faith: Revel. 22. and whosoever will, let him take of the water of Life freely, that is, whosoever hath a desire to come unto Christ, let him come and he shall have him without any ex­ception of persons or condition, Hee that belee­veth shall bee saved, and hee that beleeveth not shall bee damned: bring true, saving, purging, working Iustifying faith, and thou shalt have Christ and sal­vation: where there is no mention of humiliation. For there may wee know, be seedings, without plowing, and there may be plowing and yet no sowing, and sowing and no reaping, so I say, there may bee saving and sanctifying grace wrought in the heart without humiliation; and againe, there may be humiliation and no true grace at all, or ge­nerall graces, but not speciall and saving graces: but the way to make us fit to receive grace is to be humble. A man may be said to receive Christ by a common light of knowledge, and hereupon doe many things for Christ; but yet he will not take Christ for his King aswell as a Saviour, except he [Page 193] be humbled, hee will not take Christ so, as to be ruled by his Lawes, and to live under his Com­mands, he will not take him with losses and crosses, disgrace and reproach; till he be humbled, he will not indure reproach; he would be content to have Christ, but if Christ must cost him all that, then Christ and he must part, but when a man is tho­rowly humbled, then he will part with all things for Christ, nothing shall be so deare and precious unto him, as Christ will be, if any thing come in Competition with Christ, hee will refuse it for Christ; thus you see that humiliation is a necessa­ry condition on our parts, though not a simple grace.

The third Question, is this, whether there bee 3. Quest. any kinds of humiliation more then one.

To this I answer, that there is a two-fold sor­row: Answ. the first is a preparative sorrow; the second is a godly sorrow. The preparative sorrow, is nothing else but a sorrowing for sinne, as it cau­seth punishment, or a sorrowing for some Iudge­ment likely to insue, and pronounced against him, but this is not the true sorrow: a reprobate may have this sorrow, which shall never be saved, this was the sorrow of Iudas, and Cain, and Ahab: they sorrowed, but it was a false sorrow, only a worke of the flesh: it hath his originall from na­ture, its object punishment, and its end despaire: but the second is a godly sorrow, such as the Apo­stle speakes of, in 1 Corinth. 7. 7. that workes repen­tance 1 Cor. 7. 7. not to bee repented of, that is, it turnes the [Page 194] heart to God, it takes away that flintie disposition of nature, by the conveyance of grace; it makes the heart better, it brings it into a frame of obe­dience, it workes a willingnesse in it to good, so that the difference of them lyeth, in this; the one is outward, but the other is inward; the one is from grace, the other is from temporall things; the one is a worke of the flesh, the other is a worke of the sanctifying Spirit: the one will make a man flye unto Christ, because of our wants, (as in the exam­ple of the Publican: especially in the prodigall sonne, hee never seekes unto his father, till hee be thorowly humbled: then he concludes, I will goe unto my father:) the other will set and push a man further from God, this wee see in Cain and Iudas, their sorrow made them run away from God: but this godly sorrow or humiliation never rests till it bring a sinner into the presence of Christ; and when the soule is in Gods presence, then it will never rest, till Christ have made its peace with God: but as I said, the nature of the worldly sor­row, is to drive a man further from Christ. Adam had this sorrow: he runnes and hides himselfe. A carnall man will sorrow, either for some present Iudgement upon his person, or else upon his sub­stance, but yet it will not turne the heart, that will not worke a plyable disposition in the heart, to yeeld obedience out of love, in hatred to sinne; but on the contrary, that hardneth the heart the more, even as water hardneth Iron when it is hot, but this godly sorrow works other effects: therefore the [Page 195] Apostle saith, I was glad that you were sorrow­full, because it wrought repentance in you, that is, it changed your hearts: so much for this question.

The fourth question is this, whether there bee any difference betweene the godly sorrow, and 4. Quest. that which is false.

The first difference is in the object: the object of worldly sorrow, is the punishment of sinne, 1. the wrath of God, he lookes upon these without any relation to Christ: but the object of godly sorrow is sinne, as it stands in opposition with the love of God towards him in Christ, and how­soever a regenerate man lookes upon the punish­ment, yet in a different degree, not so much be­cause he feares punishment as that he should give his father such cause, to take such displeasure a­gainst him: but it is sinne that hee principally lookes upon. viz. that he hath displeased so good, so gracious a Father as God hath beene unto him, and this is that which workes humiliation in him: but the other sees the wrath of God, and hell, death, and that finall separation betweene him, and happinesse, and hereupon for feare of punish­ment he is humbled: Thus you see the difference in the objects.

The second difference is in the causes; the cause of the worldly sorrow, is either some judgement 2. present, either upon his person, or in his substance [Page 196] or in his family, or else it is some judgement that hee feares God will inflict upon him hereafter ei­ther in his riches, or in his credit and reputation amongst men: and therefore, for feare of these he is humbled.

But the cause of godly sorrow is the apprehen­sion of sinne, as it is contrary unto the nature, pu­rity and perfection of God, as also of Gods love towards a man; he hath an eye given him where­by he sees into the riches of Gods love unto him, and then reflects upon himselfe, and sees his car­riage towards God for such mercy, and finding no proportion betweene them, hence growes his sor­row that hee should thus requite God with sinne for mercy.

The third difference is in the effects, for as they 3. doe proceed not from one and the same ground: so they bring not forth the same, but contrary ef­fects, and they are three fold: First, worldly sor­row, it drawes the affections of the heart from God, because they see him as a judge, they cannot love him as a Father: he takes God to be his ene­my, and therefore doth what he can to flye from him, because he expects no good from him, this we see as before in Adam, Cain and Iudas: but the godly sorrow, it makes a man cleave faster unto Christ, to sticke faster unto grace, it whets the affections, to love Christ, to prize Christ more, it workes a willing readinesse in the soule to o­bey, it puts by that which would make him flye from Christ; Secondly, worldly sorrow, it hurts [Page 197] the body, it breeds diseases, it wasts and consumes the Intrailes, breeds and brings consumption of the body, it duls, and makes dead the soule, it takes away the rellish of spirituall things, it makes a man carelesse to good, it daules and makes a man unwilling unto any good. But the godly sorrow, it is the life of the soule, it is the health of the body, it quickneth the soule of man unto good, it puts a new life into it: it workes a readinesse in the will, and love in the affections to Christ, grace, and holinesse. Thirdly, worldly sorrow, it makes a man of a hot, and a fiery spirit, it stirres him up after evill, to reproach and disgrace his neighbour, it fils him full of hatred, revenge, and envy: but godly sorrow, it breeds another kind of Spirit in him, it makes him of a meeke, and a quiet spirit: wordly sorrow will not put up re­proach disgrace and wrong, but this will put up all injuries and wrongs, and whatsoever else hee meets withall for Christ: thus you see the diffe­rence betweene these.

The fifth question, is this, how shall I know 5. Quest. whether my sorrow be a godly sorrow or no.

First, I say, you shall know it by the Ingredi­ents: for first they have not onely the sence of 1. punishment, which is common unto the worldly sorrow: for I say, howsoever it is the property of worldly sorrow to apprehend punishment, yet it [Page 198] is likewise required of godly sorrow, to be sensi­ble of punishment; but there is another light put into him, whereby hee sees into the uncleanenesse of sinne: he sees sinne in its owne dye, not onely sinne, to bee sinne, but sinne to bee vile; and here­upon he will not content himselfe with mercy, un­lesse he may have grace? but the other cares not if he may be free from punishment, whether hee hath strength against corruption or no.

Secondly, you shall know it by the continuance 2. of it: godly sorrow is constant, but worldly sor­row is but a passion of the mind; it changes, it lasts not, though for the present it may be violent and strong, and worke much outwardly, yet it comes but by fits, and continues not; like a land flood, which violently for the present over-flowes the banckes, but it will away againe, it is not alwayes thus: but the godly sorrow is like a spring that still keepes his running, it is not dryed up, but runnes still, it is not so violent as the other, but it is more sure: you shall have it still running both Winter and Summer, wet and dry, in hot and cold, earely and late; so this godly sorrow is the same in a regenerate man still, take him when you will, he is still sorrowing for sinne, this godly sor­row it stands like the center of the earth, which removes not, but still remaines.

Thirdly, you shall know it by the successe, and 3. event of it, it will turne the heart unto Christ, it will make the heart stand more firme in grace, it will turne the whole frame of the soule unto God [Page 199] like the Loadstone, that will not rest till it hath toucht the Iron; or as the needle touched, will not stand till it touch the North-pole: So it is with this godly sorrow, when a man hath received but a touch of the spirit, he will never rest till he hath toucht Christ: till he be at peace with him, no­thing will satisfie him till Christ come into the Soule, till Christ be his: nothing will make him to remove that confidence, and trust, that hee hath in Christ, all things shall goe for Christ. But the worldly sorrow hath another successe: namely, to flye faster away from God; as I have showed in Iudas and Caine. And thus much for this que­stion.

The sixt question is this, seeing the object of godly sorrow is sinne; whether there be any de­grees 6. Quest. of this godly sorrow.

To this I answer, that howsoever sinne is the chiefest cause of godly sorrow, yet notwithstan­ding Answ. it admits of degrees, there are divers degrees according unto the apprehension of the thing conceived: some sorrow more, and some lesse ac­cording to the proportion of grace received, eve­ry one in one degree or other, but the cause in eve­ry one, is properly sinne, but these degrees of sor­row proceed from a three-fold cause. First, be­cause God will give more grace unto one, then un­to another; where he doth intend to make a great building of grace, there hee will lay a deepe foun­dation of godly sorrow: and on the contrary, where he doth intend to bestow lesse grace, there a [Page 200] lesser foundation will serve: as in a temporall building; no wise man will lay a great foundati­on to a little house, but will proportion it accor­ding to his building. Secondly, because he seemes to love some above others, hee expresses himselfe more unto some then unto others: now where God will expresse a large measure of love, there hee will worke a great measure of godly sorrow; as a father loves that childe best that hee beats most. Thirdly, because some have a greater measure of knowledge then others, some have received a greater measure of illumination then others: now there is nothing more forceable to make a man humble, then to be spiritually inlightned; so long as a man or woman doth not come unto the true knowledge of sinne, and the excellencies that are in Christ and grace, he will never be humbled.

The seventh question, is this, what is the least measure of humiliation. 7. Quest.

To this I answer, the least measure of humilia­tion necessary, is that which makes a man beleeve Answ. in Christ: viz. makes him to flye unto him, and to prize Christ above all things: as the Prodigall, he did not at the first goe unto his father, but hee considered of it, and when hee sees no way to e­scape, then he saith, I will goe unto my father; so a Christian that hath the least measure of humilia­tion and godly sorrow, it will make him to flye unto Christ; the least measure will give him such a sight of sinne, and such a glimpse of glory, that hee will prize it above all things, it will shew him [Page 201] that there is no way to escape hell, but by going unto Christ; that nothing will satisfie for sin, but the blood of Christ, nothing so excellent as grace and holinesse is: it will tell him, that he that will bee Christs Disciple, must doe these two things. First, he must deny himselfe, he must renounce all trust and confidence in any thing for salvation without Christ: and hee must deny all abilitie to worke that which is good without the Spirit. Se­condly, he must take up the crosse, that is, he must suffer what God will have him, either in his name, or body, or goods; this is the last measure requi­site, without which thou wilt not receive Christ; and thus much for this last question.

Is it so, that humiliation is so necessary, to the Vse. right receiving of Christ and the Gospell, this should teach us to consider our condition and e­state, whether we have this condition in us or no: let every man by this try his condition, whether he hath received Christ or no, and this must not be outwardly but inwardly, not a sorrow in shew, but in substance; and thinke not that a little sob­bing and sighing will serve the turne, a little rin­ging of the hands, a few teares, and a little hanging downe of the head; but it must be a deepe humilia­tion, such a humiliation that proceeds from the spirit: in Romanes 8. 15. you have not received the spirit againe to feare, but the spirit of Adoption: you Rom. 8. 15. once had a slavish feare, a feare contrary unto this true feare, which was the spirit of bondage; but you shall not have it againe: but that humiliation [Page 202] shall proceed from another ground; namely, from the spirit of Adoption, whereby you shall feare him, not as a Iudge, but as a Father: therefore let every man enter into his owne heart: and see whe­ther this condition bee in him, or no, and thinke not to come unto Christ, or to bee ingrafted into Christ without it: for as I said, howsoever it is not simply necessary, on Gods part; yet it is ne­cessary on our parts, because wee will not receive Christ, and the Gospell, till we be thorowly hum­bled. And that you may see the necessity of this duty of humiliation: I will shew you in five par­ticulars, that a man cannot receive the Gospell ex­cept he be humbled.

First, a man or woman must be humble, or else he will not receive Iesus Christ. To receive Iesus 1. Christ, is the first act of the Gospell: and there­fore we preach the Gospell generally unto all, that whosoever will, may have Christ: but you must first receive him, and this you will not doe till you be humbled; till yee thinke you stand in need of Christ, till then, you will thinke the worke too great, and wages too small; as for example, A woman must first receive her husband, and bee united unto him, before shee can bee made partaker, either of his riches, or honour: so before a Christian can bee made partaker of the benefits of Christ, he must deny himselfe, and cleave wholly unto Christ: and re­ceive him so, as to be ruled by him, and to suffer for him.

But some men will say, this is too much, what Object. [Page 203] must I so receive Christ, that I must forsake all things for him?

To this I answer, it is no marvaile though thou thinke so, because thou art not as yet humbled, Answ. but if thou wert humbled, thou wouldest never sticke at any thing; when a man is humbled, hee is then in the condition, that hee should bee, both to deny himselfe take up the crosse, and to follow Christ: when a man is humbled, then he cares not to bee trampled under foote for Christ: to suffer disgrace, reproach and shame for Christ, but till then, a man will not; somethings a man will doe, but not this: therefore it is necessary to the recei­ving of the Gospell, that a man be humble.

Secondly, to receive the Gospell is to enter­taine Christ into the soule; hee that entertaines 2. Christ so, must retaine him, and continue with him; he must not take Christ for a day, or a yeere, but he must take Christ, as a woman doth her hus­band, for terme of life: nay, after life, and that in such a manner with such a holy demeanor of him­selfe, that he may not give the least occasion of e­vill that may be to Christ. You must take heed of grieving the spirit, and you must resist the workes of the devill; if you contract with Christ, you must takeheed of despising him, take heed of gi­ving the Spirit a non-plus. And you must continue in all estates, and keepe as the Apostle saith, your profession without wavering? I say, howsoever a man may practise, and promise, and doe much for Christ, yet except hee bee humbled, hee will not [Page 204] hold out: and therefore we see in many, that there are bubbles of grace; as if they would retaine Christ, and continue with him, they doe some­thing, but they doe not persevere to the end, like those in Hebr. 6. 5. that have tasted, that is, pro­fessed, but fall away: and this was the fault of the three grounds, they received the Gospell, but they continued not; Christ entred not into them deepe enough. Now the difference of the foure grounds, was humiliation; every ground was plowed, but none plowed to purpose, but the fourth ground: when there is but an outward show of holinesse in a man, it will not keepe his colour alwayes, it may glister and carry a shew of the right stampe, but when it comes to tryall it is but counterfeit, but when the sanctifying Spirit comes, and toucheth the heart of a Christian, and hee is thorowly humbled, hee will never loose his beauty; hee is Gold, try him how you will.

Thirdly, to receive the Gospell, is to take Christ, and to part with all things for Christ, ma­king 3. him his chiefest joy, prizing him so, that hee will loose any thing for him, like that wise Mar­chant in the Gospell; which when he had found the Iewell, went and sold all that hee had, and bought it: there must be a prizing of Christ above a mans selfe, hee must part with all things in the world, with husband and wife, with father and mother, with brother and sister, with friends, with honour, and riches, pleasure, and all things else, [Page 205] and account Christ more then all things: now this a man will not doe, till he be humbled.

But you will say, What must I forsake father and mother, and wife for Christ, or else I cannot Object. have him? this is a hard thing, the worke is too great, there is not sure such need of Christ or grace, or at the least, Christ will not impose such a burthen upon mee.

I answer, yea; you must forsake all these things: if you will not, you shall never have him; this was Answ. the fault of the second ground, there was both a receiving, and a rejoycing in Christ, and this was a good propertie, but yet there was not joy e­nough; because there was not humiliation enough, the plow had not gone deepe enough, and there­fore it was that they continued not, some things he would doe, but not all things for Christ, but when the heart is humbled, that is, when the plow hath gone deepe enough in humbling a man; then hee will and not till then, make Christ his chie­fest joy.

Fourthly, to receive the Gospell, is to trust in Christ wholly, to depend upon him both for 4. grace and salvation, and every thing else that is good: he will labour to know the length, and the height, the depth, and the breadth of the riches of Christ, he will looke still unto the preciousnesse of Christ, because he will not have his minde ex­ercised about vaine and foolish things, and this no man will doe, till he be humbled; no man will see his need till he be humbled, hee feares nothing, he [Page 206] thinks he stands in need of nothing, but when a man is brought to see hell, hee will cry for Christ and grace, then hee will prize things according to their worth, then he will see such excellencies in Christ, that he never saw in any thing else; such an infinitenesse of puritie and holinesse, such aboun­dance of sanctification and redemption, such joy, such glory, and such pleasure, such love, such con­tent, as is not in any thing else; now he will deny the world, profit, or pleasure, or any thing else, and seeke, depend, and trust wholly in Christ.

Fifthly, to receive the Gospell, is, to doe and suffer what is commanded him, as Paul in this 5. place, Lord, what wilt thou have mee to doe? as if he should say; I am ready both to doe and suffer whatsoever thou wilt have mee, and Paul was as good as his word, as appeared by those reproches and sufferings that hee bare for Christ, alwayes making ready to lay downe his life for Christ, now such a disposition no man will have, such a thing no man will doe till he be first humbled. Yet as I said, a man may doe some things as the dead hand of the Dyall, it may perhaps point right at one stroke without the help of the master-wheeles, but to goe round and misse none it cannot; so a carnall man may hit upon some good dutie, that God commands and refraine some sinne, that God forbids, but to goe thorow he cannot, to take up reproach and disgrace, to lose his credit, to for­sake his friends, to lose honour, and riches, and pleasure, this he will not doe, till he be humbled; [Page 207] therefore labour to see the necessitie of this dutie of humiliation, or else you will not doe all things for Christ, and labour to get the degrees of it, and withall get the degrees of grace, and that will in­crease spirituall sorrow, and degrees of sorrow, makes degrees of joy: a man or woman that ne­ver sorrowes, or never had the degrees of sorrow, never truly rejoyced in Christ, for as the spirit workes grace, and grace workes true humiliation, so true humiliation works joy; therefore you see it is necessary: againe there will be no suffering for Christ, till there bee rejoycing in Christ; a man will not either doe any thing, or suffer any thing for that thing, that he cannot delight in, therefore labour to be humbled.

Now to helpe you in this worke, I will lay downe some meanes, by which you may come un­to 1. Meanes. this humiliation of spirit.

The first meanes to get this humiliation, is to get the Iudgement rectified, because men cannot see sinne, nor know it till then; and men will not be humble, so long as they remaine ignorant, but when the judgement is rectified, then hee knowes sinne to be the greatest evill; Againe, a man will not sorrow, till he have a fit object for sorrow, as a blind man cannot see any object, so a naturall man is a blind man, and hee must have new eye sight, before hee can see sinne to sorrow for it, as sinne; and this is the rectifying of the judgement; but when the judgement is rectified, then it will sor­row for sinne, and that in these respects.

[Page 208] First, because sinne is of its owne nature evill, because it is contrary unto the nature of good; and 1. of its owne nature, is an enemy unto God. The Philosopher saith, if God bee the chiefest good, then sinne is the chiefest evill; from whence wee may thus argue, that which is most contrary to God, is the greatest evill, but sinne is most con­trary unto God; therefore it is the greatest evill: and the reason is because sinne is that which makes the creature most odious unto God. No crea­ture, or thing, so contrary unto the nature of men, as sinne is unto God, nothing makes God to loath the creature but sinne, all the imperfections, and blemishes, and diseases, and infirmities of the crea­ture, makes not God to loath it, if there be not a mixture of sinne with it, because they are not con­trary unto God: they fight not against God, but sinne fights against the purity and holinesse of God; and therefore Gods hatred of the creature, is onely a hatred for sinne.

Secondly, to us it is the greatest evill: the argu­ment stands thus, that which deprives us of the 2. greatest good, is the greatest evill: but this sinne doth, Ergo. for it doth deprive us of all things that are good, but especially of two things, wher­in standeth our chiefest good. As first it deprives us of the best outward good, which is God: as the Prophet saith, Your sinnes separate betweene you, and your God: and they keepe good things from you; of Isal. 59. 2. all other good, especially they hinder the com­ming of grace into your hearts. Now what grea­ter [Page 209] evill can there be, then this, to keepe both God and his Grace from us. Secondly, it deprives us of the chiefest good within us; as for example: First, it deformes the beautie and strength of the inward man: Secondly, it weakens that grace that is within, that is, it makes us unable to resist evill; this is the nature of sinne.

Thirdly, if you cannot see it in these, then come unto the effects that it workes, and it will appeare 3. to be the greatest evill. First, it turnes all the fa­culties and parts of the soule & body to evill, and is the breeder of all distemperature, as feare and horrour in the soule. Secondly, it brings all the evill that doth befall a man in this life, they all come by sinne; all shame, reproach, povertie, dis­grace, punishment, comes by sinne; now if you will but consider sinne in these, you will see it to be evill; but especially, you shall see the evill of sinne in a distressed conscience: what feare, what amazement, what astonishment, and despaire, what sorrow, what anguish of heart is there? as upon Iudas; no restitution will serve, no comfort will worke, no perswasion will prevaile: thus if you looke upon sinne it will appeare the greatest evill.

Fourthly, sinne is the greatest evill, if you con­sider 4. the medicine that must come to heale it, Christ must lay downe his glory for a time, hee must abase himselfe, hee must come from heaven to earth, he must take our nature upon him, and humble himselfe unto a cursed death, before sinne can be healed, now put them altogether: sinne is [Page 210] evill by nature: Againe it is evill, because it de­prives us of the greatest good, both within us, and without us, it is the cause of all diseases, shame, and reproach; such an evill that nothing will heale, but the blood of Christ: looke upon sinne thus cloathed, and it will appeare the greatest e­vill: Make conscience therefore of little sinnes, for they bring great evils; though the sands of the Seas be but little, yet a many heaped together, make a great burthen; so sinne though but in an idle word, thought, or behaviour, seeme to be but a little sinne, yet lay many of them together, and they will breake the soule, and make it barren, and unfit to good; if a man owe but little debts, yet if they be many, if he looke and cast them up in the totall, hee will finde himselfe presently to bee but a bankerupt; so it is with sinne, what though the sinne be but a little sinne, yet give this a little vent, put it to action, and this sinne will proove a great sinne; give once consent, and in time it will be a raigning sinne: and when it is thus, then it turnes the soule into evill, sets it on a rage, impri­sons it, makes it to obey, and to be a slave to Sa­than, now what greater evill can there bee then sinne: thus much for the first meanes to get the Iudgement rectified, which will see sinne, so as to humble it.

The second meanes to be humbled is this, you 2. Meanes. must labour to make your hearts fit to be humble, and that you may doe this, you must doe these things.

[Page 211] First, you must labour to get some sense of holi­nesse, that is, you must get the heart in a frame of grace, for except a man get the spirit, he will not be humbled, but when there is holinesse bred in the heart, then he will see sinne to be humble, hee will see sinne out of his place. Take any heavy thing, especially water, and in its place, it is not heavy, but let it be remooved out of its place and it will be a heavy burthen; even so will sinne bee unto you, when you have once gotten the spirit, you will then see sinne out of his place, and to be a heavy burthen, that you will not willingly beare it, but you will stoope under it, and therefore the more holinesse that any man gets, the more will be his sight of sinne; and where there is most sight of sinne, there will be most griefe for sinne, and this griefe is alwayes accompanied with this hu­miliation that I speake of; and where there is the greatest humiliation for sinne, there is the greatest doore of mercy opened; where there is most sence of sinne, there the heart is best fitted for grace, and in this case, the more tender of conscience, the better Christian.

Secondly, if you would be fit to bee humble, 2. consider another thing, which is the punishment of sinne, if you continue in sinne, you shall be damned, deprived of glory: you were once good, consi­der now, wherein your happinesse consists, con­sider that you have an immortall soule, and that you must be called to an account; the serious con­siderations of these things, will make you to bee [Page 212] humble: Nebuchadnezzar when he is brought to be like a beast, then he confesseth that the Lord is God, and humbles himselfe, even so should wee. Againe, doe but consider that all things are in the hands of God, and that every one of you in par­ticular are; and that he is able presently to dispose of you, as he will. Againe, consider that God is alwayes every where, that hee sees all things, and that he will judge all men, and that a day of judge­ment, a day of departure to judgement is appoin­ted unto all: consider also the severity of the Iudge, the sentence that hee will pronounce the punishment that he will inflict; the eternity of the time; I say, if men would but consider these things wishly, they would not goe on in sinne, as they doe: but the want of consideration of these things keepes men from Christ. For if the adul­terer would but consider what the Scripture saith: that no adulterer shall be saved, or if the covetous man, or drunkard, &c. that wholly devotes them­selves unto evill would but consider that in 1 Cor. 1 Cor. 6. 9. 6. 9. that none of these should inherit the Kingdome of God, they would not goe on in sinne as they doe. Againe, if they did but consider that all sinne ends in paine, that every act sinne wounds the soule, it would surely make them humble, this is that which the Lord complaines of in Deut. 32. to 29. verse: O that my people were wise, that they Deut. 32. to 29. verse. would but consider with themselves, viz. their sinnes, their afflictions, my love in their deliveran­ces; that is, O that they would but looke backe [Page 213] unto the former account and see what they have done; for my love, it would cause them to be hum­ble: Dolour is the reluctancy of the will, now the Will will not strive till there bee a change wrought, neither will a man be humbled truly, till there be a thorow change in the soule; therefore labour after holinesse, and get both a sence of ho­linesse, and a sence of sinne, and this will hum­ble you.

The third meanes to get humiliation is applica­tion, you must apply both what you have recei­ved, 3. Meanes. and what you have paid together, and then cast up the account: first consider what you have received from God, and what you doe presently enioy; and then consider what have I paid, what have I done, how have I demeaned my selfe, what obedience have I yeilded, what thankes have I re­turned? Againe consider the excellency that is in grace, and then consider sinne, that it is evill by nature, that it is evill to me, that it brings forth e­vill effects, except you thus wisely apply it, it will not humble you, you will not feele sinne, or e­steeme it as a burthen, because you will not see it out of its place. It will be as a heavy burthen at the foote, which though never so heavy, yet it is not felt, it will not hurt a man so long, as it lyeth there; even so sinne will not be a burthen unto the soule, till it be applyed unto the soule by the spirit, but when it is applyed, then it will bee like a bur­then upon the backe, which a man will quickely be weary of, sinne will then clogge a regenerate [Page 214] soule, and humble him, and this wisedome wee may learne of the divell himselfe, when hee will bring a man unto despaire, hee will still hold out before a man his sinnes, and that with aggravati­on of them, that so he may come unto the sight of them: and then he will hold out the Iustice, and purity of God, that he will not let sinne goe un­punished, that he shall not be saved, that so a Chri­stian may be out of measure dejected: and thus a Christian should doe if hee will bee humbled, let him still set sinne before him, and that not only in the generall, but also to apply it in particular unto the conscience; and especially, in cases of relapse, for as figures added to Ciphers doe make the to­tall the more, so relapse in sinne is a great sinne, and a particular notice of them, will cause great hu­miliation.

Againe, let man set before him sinnes against knowledge, or great sins; and this will be a meanes to humble you, for what is the sinne against the holy Ghost, but sinning against knowledge upon an obstinate will in despight of God and the Spi­rit: and that the sinne of knowledge is a great sinne appeares in Acts 17. 30. At the time of their igno­rance Acts 17. 30. God wincked; that is, so long as you wanted the meanes of knowledge, both of knowing mee and my Spirit, I little regarded it, I wincked at it, that is, I esteemed it not so great, but past it o­ver; but now the cause is altered, since I came in my owne person, and preacht unto you: now I will not wincke at your sinne as before, I will not [Page 215] passe it over as I did before; but I will behold you in another manner. After the knowledge of sinne to fall into it, and then not to bee humbled, is to slight a sinne, and to slight a sinne after the committing of it, ismore dangerous then the sinne it selfe, wounds the soule more, provokes Gods wrath against a man the more; as a servant after a fault committed, when his Master tels him of it, if he shall then slight it, as not regarding it, the slighting of it, incenses his Master more against him, then the fault it selfe; therefore if you would be humbled, apply sinne unto the soule, and come from the generall, unto particular sinnes, especial­ly fasten your hearts upon great sinnes: that rule in Logicke holds true, that generalls worke not, but particulars are prevalent: As I said before, when sinne lyeth like a burthen at the foote, it hurts not, but when it is laid upon the shoulders, then it hurteth: saving knowledge breakes the heart, and humbles the soule: on the contrary ig­norance hardens more and more: this wee see in Ioh. 4. in the woman of Canaan, the reason where­fore she received not Christ, was, because she wan­ted Iohn 4. knowledge, to know her owne estate; generall conference, and exhortations to receive Christ will not serve till Christ comes in particular unto her, and tels her in plaine words, that she is an harlot; untill then, shee little regarded him, then shee can bestirre her selfe, then shee can confesse, and bee humbled: and thus hee dealt with Paul in this place, Paul why persecutest thou mee, and thus hee Acts 9. 4. [Page 216] dealt with Adam, what hast thou done, hast thou Gen. 3. 11. eaten, &c? thus he dealt with Peter, Iohn 21. 15. &c. Lovest thou mee, feed, feed, feed, &c: the re­membrance of particular sinnes wrought a gene­rall Iohn 21. 15. change in them, and mightily humbled them: therefore, if you would be humbled, apply par­ticular failings, and exclude none, and God will not exclude thee: you know that which will take a great staine out of a garment, will surely take out a lesser: even so feare not, but if God hath given thee a heart to see some great sinne, and the assurance of the pardon of that sinne, hee will forgive thee all sinnes: thus much for the third meanes.

The fourth meanes, to get humiliation, is this, 4. Meanes. we must labour to bring things unto a propinqui­ty, that is, let vs looke upon sinne past, as present, and so neere at hand: for this is our folly, wee looke upon sinne, great way off, and that is the reason, that sinne is so little regarded of us, be­cause we cannot, as we might, see how odious it is: the Philosopher saith, that things a great way off, are as if they were not, they doe not hurt us, and this is the cause why men are not humbled: ex­perience proves this, you know death is the terri­blest thing in the world, but yet because we looke upon it a farre off: therefore it is, that it doth not affright us now: to helpe you to bring things to a propinquity, that you may be humbled, you must observe these two rules.

First, I say, you must looke upon things that 1. [Page 217] are past as present: consider that the sinne that is past is as great a sinne as ever it was, though it seeme afarre off, that is, committed long agoe: it is mans weakenesse to thinke otherwise of sinne; a malefactor that hath committed a foule fact a long while agoe, if his pardon be not sued out, hee may be condemned for that fact, though there hath beene a long time betweene the fact and the execu­tion: so, what if thou hast not committed a sinne a great while, yet if thou sue not out thy pardon, God will iudge thee for that sinne, as presently committed: looke then upon sinne as present, and it will humble thee; this Iob did, I possessed the sinnes of my youth; that is, though they were a long time agoe committed, yet he lookt upon them as present; and this wrought humiliation in him: and thus it was with Dauid Psal. 51. My sinnes are euer before me: that is, they are all seene of me as fresh, Psal. 51. though neuer so old, as if I had now presently com­mitted them.

Secondly, you must looke upon things to come as present, bring things within the compasse of a 2. spirituall understanding, or else you will not bee humbled; look vpon the wrath of God as present, looke upon death as present, looke upon the britle­nesse of thy nature, that thou art in the hand of the potter: consider how soone the buble may be blowne out, looke upon salvation and damnation with an equall eye, consider your selues now as if you were to appeare and make up your accounts before God. Consider what you would doe if you [Page 218] should now goe into eternity, consider the presence of God amongst you, which one day you shall see in another manner. Doe as Saylors doe, when they see a storme a farre off, they prepare and esteeme ofit as present: Thus should euery Christian doe, looke upon euery thing as present; for what is the reason that sin is not auoided of many, that they sin and remaine as stones without sence, but because they doe not apprehend sinne and the punishment thereof as present; they looke not vpon the wrath of God as present, nor on death and hell as pre­sent: Belshazzar, so long as he looked vpon sinne a far off, it neuer mooued him, but when he saw the present hand writing, that humbled him: Things apprehended as present make a deepe impres­sion in the heart, either of ioy if good, or of feare if euill, and therefore if men would but looke vpon sinne, and the wrath of God, and death, and eter­nall life, as present, they would be humbled.

The fifth meanes to get humiliation is this, you must labour to remooue these excuses, by which 5. Meanes. men labour to keepe off this blow of the Gospell, they are loth to be hit, and therfore they labour to shelter and hide themselues, because they would not see themselues in such a case as they are in, lest they should be humbled, which, on the contrary, if they would but let the Gospel haue his full force at their consciences, it wold worke this effect to humble them: But, I say, it is a hard matter to perswade men to see sinnes as present, and a hard matter to perswade men to bee humble, and con­sequently, [Page 219] a difficult thing it is, to make them to beare this blow of the Gospell, and to perswade them, that humiliation is a necessary condition to salvation, and the right receiving of Christ: there­fore you must labour to remoove the excuses that men make for themselves, before they will bee humbled; which excuses, or rather deceits, are these following.

1. The first pretence is this, We do good as well 1. Deceit. Object. as the best, we ballance our sinnes, we heare, we receive, we give almes, we pray; in a word, wee doe all things that Christians ought to doe: there­fore we are truly humbled, what need wee more to humble our selves.

To this I answer, Well, what if you doe pray, Answ. what if you doe give almes, and heare the word, and receive the Sacrament: though these actions simply in themselves are good, yet they may bee nothing worth unto thee, unlesse thy heart bee right: yea unlesse thine heart be right, these acti­ons, as they are thine, and proceed from thee, will be found sinnes before God, and so in stead of a blessing may bring a curse upon thee: viz. be­cause thou usest holy things in an unholy maner to a wrong end. For if thy heart be bad, that is, e­stranged from God, through infidelitie and unbe­leefe, whatsoever thy heart meets withall, it makes it unrighteous, and so puts the tincture of poyson upon it, because it is not Gods end, that thou aymest at, in the doing of these, but thy owne end: Now it is not only the action, but the end of the [Page 220] action that makes it acceptable and dischargeth a Christian in the performance of it. Wee know Silver will not goe currant, though it bee ne­ver so good, except the Kings stampe be upon it: now the end of the action puts the stampe on the action, and makes it goe currant with God for a holy action: therefore you that brag of your actions looke unto the end of your actions; for unlesse the end bee good, the actions are but as counterfeit coyne, that every man will refuse, that knowes it: and you your selves will be esteemed of God, but as cooseners are of men, worthy to be put to death: though the same actions in another are acceptable to God, because the sinne is taken a­way that poisons them. So that as a poisonsome stocke turnes the sweet drops of dew that falles upon it unto poyson, which yet causeth other trees to bee fruitfull; such are unregenerate men, conti­nuing in their old sinne without repentance. Those things that are good in themselves being perfor­med by them, are turned into poyson unto them, though being performed by a holy man, they are as a sweet odor that makes him more acceptable unto God: besides, if you doe but examine, you shall find that it is not so much you that doe them but some noble quality in you: it is either some na­turall parts of learning or policy, or else some na­turall disposition to be kind and loving and meeke, &c. nature without sanctifying, or renewing grace will bring forth such fruit: many things you know for a time will hold sent, that rather hurt then doe [Page 221] good: so these actions that are performed with­out the spirit, though they may carry a sent, and smell well, yet they hurt the soule, because they make you to rest onely in the outward action: but if you would doe good, and have your actions ac­ceptable unto God, then labour to get regenerate hearts, because otherwise you will not please God. Iehu, performed a good action, but yet he is bran­ded for it; if the end be not good, the action is not good to you: and therefore let no man rest in the outward action, but remember what the Lord ac­counts of the actions of wicked men. He that kil­leth Isaiah 66. 3. an Oxe is as if hee slue a man, he that sacrificeth a lambe, as if he cut off a dogges head, he that offereth an oblation, as if he offered swines blood, he that burneth Incence, as if he blessed an Idoll, &c. There was no­thing so contrary and odious unto God in his wor­ship under the law, as these were by which he sets forth the actions of wicked men; therefore let not this excuse hinder you from being humble, be­cause you doe good.

Secondly, the second deceit or pretence is this, 2. Deceit. Object. they say they have as good meanings as the best whatsoeuer they may speake; and they have as good harts as the best, whatsoeuer they doe: and therefore they are humble enough, that is, they neede no more humiliation.

To this I answer briefely, you lye; for if your Answ. actions be naught, your heart is worse, and if your speeches bee rotten, your meaning is farre worse then either thy action or thy speech: if your [Page 222] speeches bee rotten and smell of hell, and yet say that you meane better, or that your meaning is bet­ter then you outwardly expresse, it is false: for we say, that if wee see sparkes of fire come out of the chimney, we conclude that the fire within is farre greater; so if thy speeches and actions be bad, thy meaning is worse, there is a greater fire within: actions are but the fruits of the heart, or branches that proceed from it. Now in a naturall plant wee say, that if the fruit bee bitter, the root is much more bitter, because the cause is alwaies greater then the effect: euen so, if thou hast naughty spee­ches and actions, if there be bitternesse in them, thy meaning hath much more bitternesse in it, be­cause it is the root from which these spring; there­fore let not your good meaning keepe you from being humble.

Thirdly, the third pretence is this, they say, it is 3. Deceit. Object. their nature to bee thus and thus; they haue a na­turall inclination vnto some particular sinne, and therefore they thinke that God will bee merci­full unto them in that thing, and they neede not to be humbled.

To this I answer, that this pretence of yours ag­gravates Answ. your sinne the more, for the more inclina­tion that there is in your nature unto any particu­lar sinne, the greater is the sinne; for inclination with consent, is more odious unto God then a vi­olent lust not consented unto, which may some­times breake out in a regenerate man without full consent: the more inclination, the more cause of [Page 223] humiliation; this did David, hee adds unto his sins his inclination to sinne, to aggrauate them the more, and to humble him the more, as if the in­clination gaue a greater strok upon his conscience, then the action it selfe, as in Psal. 51. I was borne in iniquity, and in sinne did my mother conceiue me, that Psal. 51. 5. is, that which makes my sin the more heynous and offensiue unto God, is this, because it proceeds from a naturall inclination of my corrupt nature, it was borne with him, and it grew up with him, and this was that that troubled him, and thus it is with every regenerate man.

Secondly, to this I answer, that when a man hath Answ. any inclination unto any sinne, there is not such an inclination, but it is or may bee restrayned by the minde; but if the mind giue consent, then like woade it adds unto the colour, and makes the sin the more inexcusable, because there is no reluctan­cie in the will against it, but yeelds it strength unto the inclination: therefore if you doe thus, you add transgression unto the sinne; take heede of plucking away your strength, in resisting your naturall incli­nations; for know, that it is one thing to be beset with sinne, and another thing to consent unto it: therefore let your inclination of nature be, as it is, a cause to humble you, and not to keepe you from humiliation.

The fourth deceit or pretence is from their con­ditions, which keepe them from beeing humble, 4. Deceit. Object. especially in the younger sort, who thinke them­selues in such condition that they haue a kinde of [Page 224] priviledge and neede not to bee humble, therefore the wise man Eccl. 11. well knowing the folly of youth, and what a vaine thing it will bee to re­claime Eccles. 11. 9. them from their sinnes, saith; Reioyce, O young man in thy youth, as if hee should say; for you young men it will bee a vaine thing for mee to speake unto you, you will not forgoe your plea­sures and your lusts and bee humbled; therefore for your parts reioyce, that is, take your fill, goe on in that course that you will not bee reclay­med from, But yet remember that for all these things you must come to iudgement: that is, you shall bee called to an account for all your vaine and sinfull pleasures and humbled for them, if not humble.

To this I answer, for any man to thinke that hee may have excuse for sinnes because hee is in Answ. such or such a condition except they bee sinnes of infirmity, hee is a foole, hee never knew for what end hee came into the world; (for example) Is thy condition greater then others? art thou richer or more honourable, or wise, or more beau­tifull or strong then others are? thou hast the greater cause to serve God, and bee humble, and that for these reasons.

First, because you haue more accounts to make up then others have; and againe, you haue more 1. Reason. wages then others have, and therefore you are more inexcusable, if you be negligent and carelesse: where much is given, there much shall be required: you are bound with greater bonds, and therefore [Page 225] your forfeits are much greater if you breake with God: if a Master giue great wages vnto his ser­vant, it will bee but a vaine excuse, a false rea­soning, if hee should thence conclude, that there­fore he may be more carelesse then others; nay ra­ther he should conclude the contrary, that because my Master doth thus and thus for me, therefore I ought to be more careful and diligent then others: and if it be thus before men, how can you imagine that this will excuse you before God.

Secondly, you had more neede to bee humble, because your knowledge is, or should be the more: 2. Reason. and therfore in Ier. 5. 5. saith God, I will goe into Ier. 5. 5. the house of the great men, for they know my name; that is, they have more time to get knowledge then others haue that are in meaner conditions; they haue not such meanes, such time, such op­portunitie to get knowledge as you haue; they have many outward hinderances which you have not; but these have broken the yoke, wherefore a Lyon shall slay them, and that is, because they be ignorant I will not excuse them, I will take a strict account of them, because they ought to know me better then others that have not the like meanes; that are not freed from the distracting cares of the world as they were: therefore let all in high places labour to excell in grace, and abound above others in spirituall knowledge, and take an exam­ple from the Nobles of Berea; as they were more honorable then others in regard of place, so they were above others in regard of grace; they searcht [Page 226] the Scripture, they abounded in spirituall know­ledge.

Thidly, consider that as your wages are more, and your talents are more, and your accounts are 3. Reason. more, so likewise your iudgements shall bee more, if you be an example either of euill to others, or e­vill to your selfe: I say the greater you are in place, the greater should be your care, because the grea­ter is your sinne: Inferiors depend upon superiors; consider I pray, if you bee eminent in place, what a good example from you will doe unto others that are under you; and on the contrary, what e­vill will follow from being carlesse and prophane: they will marke you for an example to euill: there­fore you see that the greater conditions that you are in, the more cause you haue to be humble.

The sixt meanes to get humiliation is this, you must be earnest with God to get the spirit; for this 6. Meanes. makes the law effectuall: the flesh profiteth no­thing, Ioh. 6. 3. it is the spirit that quickneth; the law and the letter of the law will not worke grace in you no more then the flesh will, except the spirit goe with it: It is the spirit that alwaies enlighteneth the minde and workes a change in the whole man, and puts new habits on the faculties, and objects sit for those habits: and here now appeares the diffe­rence betweene the Law and the Gospell; nothing will make a man truely humble without the spirit. If the Lord should speake unto you this day as he spake heere to Paul, yet if the spirit did not shine into your hearts, it would not bee effectuall to [Page 227] humble you: it is not the word, but the spirit in the word that is able to change you, and make you new creatures, I say, if Eliah should preach unto you, or one in the spirit of Eliah, hee would never humble you; except the spirit accompany it, it will be but like the shaking of the earth unto the Iay­ler, Acts 16. but it must bee the spirit that changes your hearts: but when the spirit comes and gives but a glimps of that light in the soule, then hee can cry to Paul, Sirs, what shall wee doe to bee saued? Felix at the preaching of Iudgement can tremble, but it is the spirit that opened Ly­dias hart to beleeue; I say, if you had Paul, and Eliah, and Iohn Baptist that came in the spirit of Eliah, yet it were nothing worth if you get not the spirit: therefore be ye earnest with God to get the spirit, and never rest till you finde him in your soule: and remember that there was a time when the Angel stirred the water at the Poole of Bethesda, that they that first stepped in were healed of what disease soeuer they had: So there is a time when the Lord turnes, and when the spirit mooues the heart to good: let vs make vse of this opportunity, and strike while the Iron is hott, and grinde while the the windes blow, and watch euery opportu­nitie because the spirit will come and mooue the heart, as the Angel did the water, that so wee may first steppe in and bee healed: there­fore if you would get humiliation, bee earnest for the spirit; and you may haue him for asking, [Page 228] it is Christs promise to give him, if you want him, it is because you doe not aske him; aske there­fore Luke. 11. 13. that you may have him, and be humbled.

The 7 ^th meanes is this, that as we must get the spirit, so we must adde the word: it is true that the spirit is the only meanes to make us humble, it is 7. Meanes. the efficient meanes, without which nothing will humble us, it is as true also of the word: because the spirit makes the word, as the instrumentall meanes to humble us, and therefore if you would be humble, you must joyne with the Spirit the Word, and that you may have the word effectual­ly to humble you, you must doe these things.

First, you must labour to get the saving know­ledge of the word, because it is the meanes to humble you, that is, the Word with the Spirit in­lightens 1. the soule: for as a man that is in the darke, cannot see any thing till hee have a candle, so he that is ignorant of the Word, he is in darknesse and cannot see his sinnes in such a manner, as to hum­ble him: or as a man cannot see the motes that are in the house, till the Sunne shine into the house, though they were in the house before; so hee that hath not the saving knowledge of the Word in his heart, cannot see the severall windings and twinings, and corners, & corruptions of his heart, till by the Spirit he come unto the saving know­ledge of the Word. Ahab saw not the chariots and Horsemen of Israel which Micha saw, because he was Ignorant of the Word; and therefore the Lord saith, Ierem. 31. 34. they shall know mee from Ier. 31. 34. [Page 229] the greatest unto the least, they thinke they do know me, but indeede they doe not, but then they shall know me; that is, when I haue giuen them my spi­rit, and by the spirit they haue attained unto the true knowledge of the word, then they shall know me; they knew me before, and they knew sinne be­fore, but now they shall know sinne by the word in another manner then they did: so Paul, Rom. 7. Rom. 7. 7. saith, I knew sinne by the law, that is, I knew sinne be­fore, but now I know sinne by the word in ano­ther manner then I did; I saw it, but not with that hew as I did, before the law had made mee to see things in another colour then afore: Labour, as to get the spirit so to get the sauing knowledge of the word: The Apostle saith 1 Cor. 2. 10. that the spi­rit 1. Cor. 2. 10. searcheth the deepe things of God; now these things are showne unto us by the word, they are plainely discouered unto the soule in another manner then before: Knowledge workes a deepe impression unto the soule of a Christian, and searcheth into the corruptions of the heart, into the diuers lusts of the flesh, findes them poysonable and hence is humbled, for where there is the greatest know­ledge, there is the greatest light, and where there is the greatest light, there is most filth seene; and where there is most corruption seene, there is grea­test cause of humiliation; therefore that the word may humble you, labour to abound in knowledge.

Secondly, as you must know the word, so you must receiue the word as the word of God; if you will haue the word to humble you, you must re­ceive [Page 230] it as Gods Word and from God; for if it doe come unto you, and be not received of you as the Word of God, but as the word of man, it will neither enlighten you nor humble you: this is the difference betweene the word that is received, as from God; and the Word, that is received as from men: if you receive it as from God, it will worke effectually in you, it will make you to renounce the world, it will worke feare and humiliation in you; but if it come as the word of man, it will be slighted by you, it will take no solide roote in you, it will wither and bring forth no fruite in you: and therefore the Apostle rejoyces in the Thessalonians 2. Thessalonians 2. vers. 18. that they received the Word of God from him, not as the word of 2 Thes. 2. 18. man, but as it was indeed the Word of God; and therefore it was, that it wrought those gracious effects in them as it did, so that no Church was so commended of Paul, no Church so eminent in grace, as this Church of the Thes­salonians was. And so Adam in the garden when hee heard the voyce of God, then he fea­red; because when the Word comes as from God, then it comes with a force upon the con­science, then it humbles and casts downe a sin­ner, in Micha 5. vers. 4. the Spirit saith, And hee shall stand and feed in the strength of the Lord, Micah. 5. 4. and in the Majestie of the name of God, that is, hee shall speake so as if God spake himselfe, and with such a Majestie, that hee shall con­vince [Page 231] the conscience, this was spoken of Christ, and Christ did fulfill the prophecie; and there­fore the Iewes confesse, that no man spake as this man spake; and in another place, it is said that Hee spake as one having Authoritie, Mat­thew 7. vers. 28. 29. Now no man speakes with Matth. 28. 30. authoritie, whether hee bee an Embassadour or Constable or any other officer, but onely when hee speakes in the name of the King, and uses his name, then hee comes with authoritie, his words take effect: so doth the Word, when it comes and is received by us as from God, then it workes upon us. Let us now examine our selves how wee have received the Word, whe­ther it hath come unto us with authoritie or no; if it hath, then wee shall bee humbled by it, but if otherwayes, it will not hum­ble us.

Thirdly, if you would have the Word effe­ctuall, 3. to humble you, you must apply it, bring it home unto the conscience; otherwise it will not humble you, as the preciousest medecine will not heale till it bee applyed unto the sore, so the Word will not heale the brachs and brui­ses of the soule, till it be applyed unto the con­science, for howsoever wee account of it, or though it bee in its owne nature, a two edged sword, yet except you strike, it will not hurt, except you apply it, it will not heale the soule, by cutting of sinne and corruption from the heart: therefore this is your worke to apply it, [Page 232] when wee haue done our parts in preaching the Word, if you will receiue benefit by the Word in making it your owne, so as it may bee vnto you the power of God vnto your saluation, then apply it, and so doing it will make you humble, and re­ceiue Christ: now that you may attaine unto this, and that the Word by application may be effectu­all to humble you, obserue thesethree Rules which I will lay downe for your helpe herein.

The first Rule is this, As you must get know­ledge 1. Rule. before you will bee humble, so now in the first place, you must not deferre or put it off; when God doth giue you a sight of sinne, it will be your wisedome to apply the medicine presently whilest the wound is greene, the Word will have a greater power of working then, then it will have after­wards: if it in this case be deferred, it will gather corruption, it will put you to more paine and charge; it is good therefore not to deferre humili­ation, or put off the working of the Spirit in this case; but if the Spirit giue thee a sight of sinne, pre­sently apply it vnto the Soule, and that so much the rather, because the labour will bee lesse, the paine lesse, and the danger lesse. When a bone is out of ioynt, it is good setting it whilest it is hot, no man will deferre it; in such a case the defer­ing of it will be with much more griefe: so when the heart is put out of loue with sinne, if you then presently apply the Word unto it, it will humble and change you, but if you defer, it will be a hard and difficult thing to bring the heart unto repen­tance: [Page 233] to bring it unto a good frame and soft dis­position: Againe therefore consider this, and make good use of the opportunity: the Apostle gives the reason why it is so hard to bring the heart unto a fit temper againe, Heb. 3. 13. Take heed, saith he, that you be not hardned through the deceitfulnes of Heb. 3. 13. sinne: there is a deceit in every sinne, which if you looke not unto it, will beguile you; if you doe not put out the sparke, it will be a harder thing for you to put out the flame, to stoppe the passage of sinne; but you will be like unto those, Rom. 2. 5. that have hearts that cannot repent, hearts past Rom. 2. 5. grace; therefore take heed of quenching the spi­rit, and this we doe when wee put off repentance, and humiliation, when we are by the spirit brought unto a sight of our sinnes.

The second rule is this, as in the first place, we must not put off the worke of the spirit, so in the 2. Rule. second place, we must not make too much haste out of it: you must not thinke that a little humiliati­on will serve the turne, a little sorrow, a few teares, or a few sighes; but you must continue in it, and it must remaine in you: the contrary unto this, is that sorrow which the Lord reproves in the people of Israel, Isaiah, 8. 6. Is this the fast that I have chosen that men should hang downe their heads like a bulrush Isaiah 58. 6. for a day: they were affected with sinne, and it wrought some effect in them, but it did not conti­nue, it was but a for a time, it lasted not, and there­fore it was that the Lord hated it: you must let sorrow breed in our hearts, you must let it stil con­tinue [Page 234] with you, or else it will not humble you: the nature of the bulrush is, for a time to hang downe the head, when it is over-prest with water, but when it is dry, then it lifts up it selfe againe; so there are many, that for a time will hang downe their heads, and seeme to have this true sorrow, but it is but when some judgement is upon them, then they can humble themselves, and cry and weepe: but when it is removed, that is, when they are freed from the judgement, they are lifted up, their humiliation is gone, now that you may have this humiliation, to continue with you, you must doe as the Apostle exhorts you, Iames 4. 8. you must purge your hearts: that is, you must purge hy­pocrisie away that deceives you in the matter of humiliation, and if you aske how you shall keepe your hearts humble, hee tels you how, Let, saith he, your joy be turned into mourning: that is, keepe a taste of sinne, and the displeasure of God in your hearts, and this will humble you; therefore you must continue in sorrow: this was that which was commanded the people of Israel, Levit. 16. 29. You shall humble your selves, and doe no worke at all: Levit. 16. 29. they must separate themselves from all such workes on that day, which may bee a meanes to keepe them from humiliation: for the object, being holden long on the faculty, it will at last humble us; for our nature is like the fire if matter be not upplyed unto it, it will goe out, so if we keepe not a sence of sinne, humiliation, and sorrow in our heart, it will dye. Therefore you must take [Page 235] paines with your hearts, and set sinne still before you, Davids sinne was ever before him, and Paul was ever humble in remembring his sinnes: there­fore let this humiliation and godly sorrow bee in you, not like a land flood, but like a spring; this sorrow must still be running and springing and flowing or else you will not remaine humble: I confesse, it is true that they that have received the spirit, have not the spirit of bondage to feare, that is, to sorrow hopelesse, but yet they have received such a spirit that keepes them still in awe, that keepes them still in this sorrow, that keepes them still in feare; but yet the evill that is in the sorrow and feare is taken away, because of a mixture of spirituall joy, hope, and confidence, that they have wrought in them by the spirit.

The third is this, you must proportion your 3. Rule. humiliation according unto your sinnes; if your sinnes have beene great sinnes, then your humilia­tion must be a deepe humiliation: this wee see in Manasses, as his sinne was exceeding great, so his humiliation was exceeding great: it wrought in him a great measure of humiliation, and so Peters sinne was great, and his humiliation was great, for as the sinne is greater or lesser, so the humiliation should be greater or lesser, because the greater the sinnes are, the greater shall bee the judgement for them: and therefore when you can passe over your sinnes, as little sinnes, it is a signe that you are not humbled, for if you were, you would then other­wise conceive of sinne: now where there is great [Page 236] sinnes forgiven, there will be great love, as the woman in the Gospell, she loved much: that is, she had many sinnes forgiven her, therefore shee ex­prest much humiliation and love unto Christ. A­gaine, let every man labour to feele their sinnes the more, that they may love Christ the more; for that which the affections are most affected with, that the understanding apprehends most, and then the bent of the will followes, and a man may, if he will, come unto this to see sinne in himselfe, in such a manner as to humble him, and make him to love God the more. As a man that hath a de­sire to see the Prince in a multitude, hee will ever fasten his eye unto him: so if a man would but fasten his understanding and minde upon sinne, he would at last see it to humble him, and this did David in the sinne of Vriah he brought his sinne unto this, that it was ever before him, no sinne humbled him as this did: And thus much for the meanes of getting humiliation.

Is it so that humiliation is so necessary a condition on our parts, though as I said before, it is not sim­ply Vse. necessary on Gods part, neither a simple grace because there is no promise that follows it, but the promise is made without exception of persons, or conditions generally unto all, Whosoever will, let him come and take of the water of life freely, that is, without any antecedent condition (faith excepted): yet as I said, except we be humble, we will not come in and receive Christ, and without Christ, there is no meanes to bee saved, and this [Page 237] we will not doe till we be humble, therefore it be­hoves you to examine your selves, whether you have this condition in you or no: and now, that I may make you willing to examine your selves (for except you be willing you will not) consider these three things to moove you hereunto.

The first motive is this, consider that all that 1. Motive. you doe till you bee humble is lost labour; you heare in vaine, you reade in vaine, you receive in vaine, you pray in vaine, you give almes in vaine, till you be truly humbled. Psal. 51. 17. the sacri­fices Psal. 51. 17. of God are a broken and contrite heart, all the prayers that a man makes, all the almes that hee gives, all the holy duties that he doth performe, if they doe not proceed from a truely humbled soule, they are unsavory things, and that for these reasons.

I. Reason. The first reason is this, because a broken heart, is the altar on which we must offer; 2. Reason. whatsoever we offer up to God, they are not such as God accepts of, if they be not offered up upon this altar, for the sacrifices of God are a broken heart, a truly humbled soule: for as in the time of the Law, the Priest was to offer up sacrifices for the people in all humilitie, so Christ in the Gos­pell on the Crosse with a broken and a contrite spirit, offered a sacrifice for all his children, and makes them acceptable unto God, yet except the heart be humble, he will not accept of a sinner.

II. Reason. The second reason is added in Isaiah 66. 2. hee will dwell in a broken and a contrite spi­rit, I. Reason. Isaiah 66. 2. [Page 238] a humble soule is a fit habitation for the spirit, now the spirit dwels in the heart as the sunne in a house, by communicating his grace unto the soule; where he will come into, and where the spirit will dwell, there he doth certainly love, and no sooner doth he dwell in the heart, but he will fill the heart full of holinesse; and on the contrary, he will not come neere a proud heart: therefore if e­ver you would have the spirit to dwell in you, you must get humble hearts.

III. Reason. The third reason is, because except a man have a broken heart, he will not be constant 3. Reason. with Christ, he will serve him but by halves and fits, and not constantly, now and then, as passion rules him; but when a man is truly humbled, hee will keepe close unto Christ: now a man that is unstable, God doth not esteeme of as a friend, he doth not esteem him as a friend that is unstable, because he knowes not how to depend upon him, hee stands now with him, but whether he will when he shall need, whether he will hold close to him or no he knowes not, and therefore the Apo­stle saith, that the unstable heart shall receive no­thing of God, Iames 1. 7, 8. God will not accept Iames 1. 7. 8. of any thing that he doth, thus you see all is lost labour, till you be humbled, men are unwilling to loose their labour in any thing, but much more in this, if they had hearts to beleeve it.

The second motive is this, because whatsoever profession a man makes in religion, it is nothing 2. Motive. worth, till a man be humble, for what is the rea­son, [Page 239] that men doe not hold out in their profession but fall away and loose their first love, but because they were not throughly humbled: for pride of heart smothereth that forme of seeming grace at last, that the corruption and hollow heartednesse that was in them is made apparent unto all: now that your profession is nothing worth, without humiliation, till you be humble is cleere by these reasons.

The first reason is this, except you bee truely humbled, you wil wither: you will not hold out 1. Reason. in your profession, this was the quality of the first ground, the plow had not gone deepe enough: they were not throughly humbled, there was seed sowne, an open profession of Christ, but it lasted not, the house was builded, but the foundation was not deepe enough, that which should have kept the house from falling, was wanting, and that made it to fall; so it is with men, because they want this humiliation: therefore their profession and they doe not continue, but part willingly, one from another: they will doe somethings, but not all things, and they will forgoe somethings, but not all things: and therefore our Saviour saith, Luke 14. He that will not for sake all for my sake, is not worthy of mee: he is not worth the saving that prizes not mee above all things whatsoever, and a man will not prize Christ, nor forsake all things for Christ, till he be humbled.

The second reason is this, because till a man be 2. Reason. cut off, that is, till he be humbled, hee will not [Page 204] grow strong in Christ, but hee will grow upon some ledgiments of his owne, hee will rest upon some thing of his owne: but when hee is truely humbled, and so cut off and ingrafted into Christ, he will grow peremptory in the profession of Christ, depend wholly upon Christ for grace and salvation and every thing else; hee will apply strong resolutions unto himselfe to doe good; he will not for sake Christ and loose the sweetnesse that he hath in Christ, for all the profits, pleasures, and delights in the world: and hence hee will draw such vertue from Christ that will make him withstand all losses, and crosses, reproches, and dis­grace that hee shall meete withall, that will seeke to disjoynt him from Christ; but this vertue none can draw from Christ till he be humbled; you will not grow strong til you be humbled: for felt weak­nesse to good, is the way to strengthen grace.

The third Reason is this, till a man be humbled, hee sowes his seed amongst thornes, hee sowes a­mongst 3. Reason. his lusts, that chokes and destroyes what­ever good duty he doth performe; you know men will not sow their seede among thornes, because as the place is unfruitfull, so it is unseasonable; men would be accounted unwise men in doing so: so it is with men that are not humbled, they sow many holy actions amongst their lusts, and therefore it is that they remaine poore in grace; till a man bee truely humbled, sinne is not mortified, and eve­rie unmortified lust is a thorne to every seede of grace in the heart, hinders the growth of it, burde­neth [Page 241] the heart and weakneth grace, and therefore the Prophet saith, in Ier. 4. 3. that they sowed their Iere. 4. 3. seed amongst thornes, and therefore it was, that it prospered not, it tooke away all the goodnesse of their actions, because they were mingled with their lusts; mingle lusts and grace together, and you will never grow fruitfull in good.

The third Motive is this, because except a man 3. Motive. be humbled, he cannot have any sound comfort; for howsoever, as I said, it is not a simple grace, yet it is so necessary a condition, that except we be humbled, we will not receive Christ, nor come un­to him; now all joy and comfort lyeth in the re­ceiving of Christ, and Christs accepting of you: Consider what comfort Cain and Iudas, and others had, that did not receive Christ; and againe, consi­der the comfort that Peter and Paul, and Mary Magdalen had in receiving of Christ, and then consider whether they had not this condition, and were not throughly humbled or no; it is true, the other were humbled, but it was not the humiliati­on of the spirit, which is a worke of the spirit, but it was a worke of the flesh: now if our com­fort stands in receiving of Christ, and if we will not receive Christ, till wee bee humbled, then it stands us upon to examine our selves, whe­ther this condition bee in us or no, or whether we have received Christ with this condition or no, if you have not, you may suspect your selves, that you are neither Christs, nor Christ yours, for this is the first steppe unto Christ, [Page 242] he that is truly humbled is in the right way to sal­vation: now if a man were to goe a journey, and were directed to goe by such a hedge, or such a Wind-mill, it stands him upon to marke diligent­ly, whether he hath gone by such a place or not, that so he may know whether hee bee in the right way to his journeys end; so it should be with you. I haue told you that if you be saved, you must be humble; that is, if you would goe unto heaven, you must goe this way, you must turne at humi­liation; if you misse this crooke, the further you goe on in this way of yours, the further you goe from the right way to saluation and happi­nesse.

But here a question may arise, that is, you may demaund what sorrow or humiliation this is, 1. Quest. that is so necessarie to the right receiving of Christ.

To this I answer, consider that there is a turbu­bulent kind of sorrow, which is not this sorrow Answ. which is required for the receiving of Christ: I call that a turbulent sorrow which ends in despaire, that the children of wrath are possest withall, such as Iudas, and Cain, and Achitophel; but this is not the sorrow, that I would have to be in you, but there is another kind of sorrow, which is a sad and deepe apprehension of sin, when a man sees sin in such a hue, with such a wadde, so contrary unto God, so contrary unto his good, that hereupon he so sor­roweth for sinne, that hee seekes unto Christ, both as a father to helpe, and a Physician to heale: [Page 243] yet we say not, that this alone is proper unto the godly, for many times they have both; sometimes the best of Gods children have horrors of consci­ence, and are affrighted with hell, so that for the present, they apprehend not Christ, but thinke themselves to bee vessels of wrath: againe many have them not, and yet are truly humbled, and therefore we may say of these, as the father said unto his two sonnes in the Gospell: those that have this first kinde of sorrow, say in their pas­sion, they will doe thus and thus, and yet will not; againe, others that have it not, though for the present, they will not doe thus and thus, that is, though they be not humble as others are, yet they will goe and continue with Christ, and doe what he commands them.

And here another question ariseth, whether this turbulent kinde of sorrow be of absolute necessi­tie, 2. Quest. that is, whether to the right receiving of Christ, it is necessary that Christians have this kind of sorrow.

To this I answer; first, that it is not the grea­test turbulent sorrow that breakes the heart Answ. and mollifies and softens it, but there is ano­ther sorrow, which I call a tempered sorrow, and that sorrow hath in it both a sight of hell, and a sight of heaven, a sight of sinne, and a sight of grace in Christ which farre exceedes this sor­row; for as it is with joy, the greatest joy is not expressed by laughter, for that is the greatest joy that is the joy of the inward man, so it is not the [Page 244] greatest griefe that is expressed by teares, and as it is not the greatest fire that makes the most crack­ling and noyse, nor that the deepest water that makes the most roaring, so is it not the greatest griefe or sorrow that expresseth it selfe by this tur­bulent passion of the mind; but the greatest griefe is nothing when a sinner apprehends sinne within, and sees it in its owne colour, then it humbles him.

Secondly, to this I answer, that there are de­grees of this sorrow, and this ariseth from the na­ture 2. Answ. of men, some men are of a more hardier na­ture then others; and againe some are of a more softer and tenderer disposition: for example, some mens flesh will heale sooner then others, though the wound bee the same; so some haue more sof­ter and gentle natures, and therefore sooner wrought upon: againe some God intendes to build a greater worke upon, and therefore hee humbles them the more: againe, some hee will season aboue others, and therefore will hum­ble them the more, that so they may bee fit for it.

Thirdly, to this I answer, that although all 3. Answ. haue not the like measure of sorrow, neither the same apprehension of sin that others have, (& ther­fore are not so much cast downe in such a manner as others are) yet it is not because they are not humble at all; but because the condition followes it so close, that it hath not power to worke that effect in them, which it doth in others, that [Page 245] see the same condition a farre off, or not at all; they apprehend Christ by faith, and see reconcilia­tion through him; and therefore are not so deiected as others that see him not thus: and therefore bee not discouraged, though thou finde that thy humiliation bee not so great as others, the things may bee the same; and the apprehension the same, but Christ, the condition of thy peace is apprehended neere thee by faith; and this qualifies the tempest of the soule, but Christ is not seene of the other as a Sauiour: and this makes the difference; as for example, there are two men set upon by robbers, the one sees no helpe, or no way to escape; and hereupon hee is marvelously afflicted and astonished because hee findes himfelfe vnable to resist or make his partie good with them: but the other man be­set with robbers, sees another neere hand that will stand close to him; and thereupon hee trusts, hopes, and depends upon the man to helpe him, this man sees the danger aswell as the other and feares, but his feare is not a distracted feare, neither is it so great as the other, because it is mixed with joy and confidence, in that he sees a way to escape, yet he feares the same that the other feares, and is truly humbled, and thankfull unto him that saves him from the danger: thus it is with many Chri­stians, they that haue a turbulent kinde of sor­row, see death, and hell, and sinne, and damnation; but hee sees Christ so farre off, that hee cannot depend upon Christ as a Saviour, and hence for the [Page 246] present is marvellously cast downe, but hee that hath the mixed sorrow spoken of, sees the same in the same manner, but withall hee apprehends Christ as a helper, as a Saviour; and here upon is not so much dejected and cast do wne, as the other and yet notwithstanding is as truely humbled and thankfull as the other: therefore labour to get a heart sensible of sinne, that is, labour to know sinne, and the evill of it, and withall labour to see Christ, or else you will bee over-frighted with them: as a man that is in prison for treason, or a great fact, hee knowes before what sentence the Iudge and Iury will passe upon him, but he cares not, if before he have got the Kings pardon: so if you know sinne, and know the punishment of sinne, but know not Christ, you will have no comfort in your knowledge: labour therefore to get the holy Ghost, for it is the worke of the holy Ghost to convince the world of sinne. Iohn 16. 9. Iohn 16. 9. a man is no sooner convicted, but there will be a change wrought in him: for a man is then convict, when hee is overcome every way, and thus the holy Ghost will convince you of sinne: seeke what way you will to keepe off the stroke of the Spirit, yet you shall not be able, and this stroke shall humble you, if you belong unto God, as it did Paul in this place.

But you will say, how shall I know whether I am truely humbled or no? For your better helpe, I will lay downe some signes by which you may examine your selves, and then accordingly you may judge of your estates.

[Page 247] The first signe whereby you shall know whether you bee thorowly humbled or no, is this, if you 1. Signe. love much, it is a signe that you are thorowly humbled: this we see in the woman in the Gospel, and it is Christs commendation of her, that shee loved much, that is, she was sensible of that which Christ had done for her; therefore her love to Christ was exceeding great, no labour too great, nothing too precious for Christ, and this we see in Paul also, Christ did much for Paul, and Paul thought nothing too good for Christ: therefore peremptorily he concludes that he is ready, not onely to suffer, but to dye for Christ: seeing Christ saved my soule from hell, and that by such a price of so much worth, as his owne blood was, how can I then thinke that my life is too much for Christ? therefore examine your selves, exa­mine your humiliation by your love, if you love him not above all things, if you prize him not a­bove all things, you were not as yet truely hum­bled: and that I may perswade you to love Christ, and grace, and holinesse above all things consider these two motives.

The first motive is this, consider the goodnesse of the thing that I perswade you unto: the good­nesse 1. Motive. and excellency, that is in the things of the world, makes men to love them: men will not love any thing, except they see some excellency in it, or at least wise esteeme it so, but if it be excel­lent, then it winnes their love: so it will be with you in this, if you see into the excellency that is [Page 248] in Christ, and grace, it will winne your love, you will prize him above all things: no man will prize a Iewell till hee know the worth of it, so no man will prize Christ as excellent till hee know him: therefore labour to bring your hearts unto such a frame, that you may see that excellency that is in Christ, which you cannot see in any thing else, and then you will love him above all things.

The second motive to perswade you, is this, that this good you see in Christ is yours, if you 2. Motive. be his: now that which makes a man to love any thing that he hath property and right in, is this, because it is his owne, and if you aske him where­fore he loves his wife, or his child, or his goods, hee will answer, because they are mine owne: so till a man make Christ his owne, he will not love him above all things, but when hee is once come to this, that Christ is his owne, then he will prize Christ above all things, and love him above all things; (mine owne) hath a great force, that is a part of my selfe; so when Christ is your owne, when you have made Christ a part of your selves, then you will love him, and prize, and esteeme of him, as you doe of your selves: and you will as unwillingly part with him, as with the noblest member of your body; therefore examine your humiliation by your love: I say, not so much by the greatnesse of your humiliation, as by your love, the effect of it: examine your love by your prizing of Christ, and grace, and goe through all the workes of love, 1 Cor. 13. it is patient, it suf­fereth 1. Cor. 13: [Page 249] much, it envieth not, it seeks not his owne: thus examine, whether you can patiently endure reproach, and shame, and disgrace for Christ; ex­amine whether you can rather loose your right, then by getting of it, dishonour the Gospell: ex­amine whether you doe not murmure or repine at the prosperity of others, when your selves are in a meaner condition; examine whether you bee gentle, meeke, and easie to bee intreated of your inferiours, or equals; if you can doe these things, and that from this ground, because the love of God in Christ constraines you, it is a signe that you are truely humbled.

The second signe whereby you shall know whe­ther 2. Signe. you bee truely humbled or no, is this: exa­mine whether you tremble at the Word, when it is preached: it is the signe that God himselfe gives, Isaiah 66. 2. I will be with him that trembleth at my Isaiah 66. 2. Word: hee whom the Word hath humbled, in whom it hath wrought this effect, even to make conscience of all his wayes, that labours to see e­very turning of his heart, and feares his corrupti­ons, that they will master the worke of grace in him; this man is truely humbled. Eccles 9. 1. I Eccles. 6. 1. considered in my heart, that the righteous, and the wise, and their workes are in the hands of God, &c. That is, his heart is taken up with a solid care of offending God: he will not trust himselfe, or his heart with any thing, he sees and feares God, both in his power and holinesse: hee feares the threat­ning of the Word, and hee is affected with the [Page 250] promises of the Gospell. Onely by the way take this caveat with you: it may bee you feare the Word, but take heed that it bee a right feare, for in this feare there are two things. First, there is the fire of the coale; and then secondly, there is the filth of the coale. Now it is a great fault of many men, they are more affrighted with the fire of the coale, then with the filth of the coale; sinne troubles them more, because of the wrath of God, and hell, and damnation, which by the Word they apprehend, then because of the defile­ment that comes by sinne, that defiles the beauty of the soule: therefore by this you shall certaine­ly know whether you be throughly humbled or no; examine, what is your carriage towards the Word, when it convinceth you of sinne, are you then strucken with an astonishment, and amaze­ment, and doth this sorrow continue upon your hearts, or else when your are reproved of sinne, and you find your selves guilty, doe you onely sigh and sob, and grieve a little, but anone your hearts begins to slight them: is it thus with you, then it is a sure signe, that you were never thorow­ly humbled; for as it is with a disease, wee say a man is not healed, till he bee healed at the roote: so a man is not truely humbled till the Word worke this effect in him; namely, to make sinne a burthen unto him; howsoever there may bee a a salve made that will cure the wound, skin it o­ver, yet it will not continue, but breake out againe; so though men oftentimes may seeme to bee hum­bled [Page 251] by the Word, yet the truth is, they deceive themselves; the disease of their soules was never throughly healed, it may be some mercy skin'd it over, and hee thought he had beene healed, but it breakes out againe; hee respects not the threat­nings of the Word, but he goes unto evill com­pany againe, he will prophane the Sabbath, and sweare, and be drunke againe; if it bee thus with you, you were never truely humbled, for if you were, you would tremble at the Word: what shall we say, doe you tremble at the Word, when you are no more mooved at it, then the seates you sit on? we may preach the Law, and damnation, and spend our selves, and yet it will not worke upon you this effect, as to humble you: but till then, never say that you are humbled, and by this there­fore examine your selves.

The third Signe, whereby a man may know, 3. Signe. whether he be truly humbled or no, is this, exa­mine how you stand affected to the Word, when it comes in the evidence of the Spirit, for as you are affected to the Word, so you are more or lesse humbled, if you feele a sweetnesse in the Word, a saving power in it, it is a signe, that you are truly humbled; and on the contrary, if the word be an unsavoury thing unto you, if you cannot love it alone for it selfe, it is a signe that you are not hum­bled: now in the word, there are two things; Meate, and Medicine.

First, I say, there is meate, a man that is not 1. humble, never loves and affects Christ nor the [Page 252] Word; because hee is full, and wee know that a man that hath a full stomacke will set light by the daintiest dish, when as hee that is hungry will feed upon courser fare. So it is with a man that is humble, he hungers and thirsts after Christ, pri­zeth the Word at a high rate, because it reveales Christ unto him, hee esteemes the Word not with eloquence, but alone, the best; when it comes in the demonstration and evidence of the Spirit, when it is purely Preached, when it comes as pure milke without mixture, then it is sweet unto him: but a man that is not humble, hee will not prize Christ, neither relish the Word when it comes in the evidence of the Spirit, when it is purely prea­ched, but he must have something joyned with it: as a man that is full, who cares not for eating Grapes, and therefore stands looking and gazing on them; or as a man that is not a thirst, hee will gaze more on the graving of the cup, then hee will desire to drinke that which is in the cup; when as the hungry, or thirsty man, he will not so much gaze on the Grape, or respect the outside of the cup, as to eate and to drinke: so a truly humbled man, he will not regard eloquence and wit in the Word, this is unto him but as a graven cup, that will not satisfie him, but the pure word alone, is that which will satisfie him, and nourish him up in grace: A man that is not humble, is like a sieve that looseth thorow it all that is good, but keeps nothing but motes and durt: when he comes unto the word, if there be any thing that may fit his [Page 253] humour, that he will hold; which is nothing but vanitie and nourisheth not: but for that which is able to feed the soule, and make him wise in all spirituall wisedome, which is the application, both of the threatnings, and the promises unto the soule, this he lets goe as not worth the keeping: and this is the reason, why men remaine so barren and fruitlesse, because they doe not retaine that, or love that which would make them fruitfull in ho­linesse: these men are like children that cry for bookes, not because they have a desire to learne, but because they may turne over some gaudy or gilded letters; so these men, they come to Church, and they heare, and they receive the Sacraments, and they reade the Word, but not to learne to be edified by them, but to play with some golden letters, to heare the folly and foolishnesse of him that preacheth himselfe and not Christ, or for fashion sake, or for some other by-respect, but not to this end, that they may bee builded up in grace.

The second part of the Word, is the Medicine part, the healing part; for as there is power in the 2. Word to fill the soule full of grace, so there is an­other power in the Word to heale the breaches and wounds in the soule: now hee that will finde this saving power in the Word, he must be hum­ble, he must finde and feele himselfe sicke of sinne unto death, then the Word hath this power to save and to heale, but if a man doe not finde himselfe spiritually sicke, the Word will never [Page 254] heale him; but it will be a quite contrary medi­cine, rather a destroying medicine then a healing medicine, it will be unto him, like as the Sun is to him that hath sore eyes, the more the Sun shines, the more offensiue it is unto him, and the greater paine it puts him unto. So it is with a man that is not humble and sicke of sinne, the more the Word lights upon his sinne, the more hee stormes and strives against it: it is with him, as it is with a man that is sicke; when men are sicke, then every thing troubles them, then they will be humble; so when men are spiritually sicke, then sinne troubles them: it is with them, as it was with Absolon and David, there was a rumour of warre, before there was true warre: so it is with men in this case, they have a kinde of warre in themselves, they seele sinne, and are affrighted with it, but the warre is not true, it is but a counterfeit warre, a feigned warre, because it is betweene the conscience and hell, and not be­tweene the flesh and the spirit, therefore examine your selves by this, whether you be truly hum­bled or no.

The fourth signe whereby you shall know whe­ther 4. Signe. you bee throughly humbled or no, is this; when a man is little in his owne eyes, when hee thinkes himselfe worthy to be destroyed, this wee see to bee the true property of a humbled soule, in Ezek. 36. 37. Eze. 36. Then shall you remember your own euill waïes, and your doings that were not good, and shall loath your selves in your owne sight for your iniquities, they shall so remember them, that they shall [Page 255] think them selues worthy to be destroied; for then, and not till then, is a man truely humbled. Lam. 3. 22. saith the Church, It is thy mercy that wee are Lam. 3. 22. not consumed; as if shee should say, I am wor­thy to be destroyed, and therefore it is a great mer­cy in thee to saue me: now if a man bee humbled, he will be patient, milde, and gentle, and louing, he will patiently vndergoe reproach and shame for Christ, and loue them that show no true loue unto him; on the contrary, you may see if a man bee not humbled, then he is proud and impatient, collericke and angry: Danid was humble in the matter of Vriah, and Eli was humbled when hee heard the judgement that was threatned against his house, It is the Lord, saith he, 1. Sam. 3. Let him doe what is good in his owne eyes; that is, I am 1 Sam. 3. 18. worthy of it, let come what will come: but if your hearts rise with pride and impatience, your hearts are not truely humbled and broken, for hee that is the humblest man is least in his owne eyes: sinne will breake the heart of a holy man, and humble him; but if you be not humbled, your hearts will remaine stiffe and stubborne, that is, they will not yeeld: therefore the more humility that a man gets, the more is his heart broken with sinne, the lesse hee esteemes of himselfe: therefore examine your selves whether you bee little or great in your owne eyes, and accordingly judge of your selves.

The fift Signe, whereby you may know, whe­ther you be throughly humbled or no, is this, exa­mine 5. Signe. your obedience unto Christ, if the soule be [Page 256] humbled, it will yeild generall obedience unto God. True humiliation will breed obedience in you: now if you finde that you yeeld no obedi­ence unto God, but you will notwithstanding pro­phane the Sabbath, and be drunke, and game, it is because you were never truly humbled, for if you were, you would yeeld obedience: humiliation fits the soule for obedience, makes it of a plyable disposition, and that for these reasons.

The first reason is, because humiliation makes 1. Reason. a man to see God, in his holinesse and power: he that before respected not God, when he comes to this to see the power of God will submit him­selfe: an example of this wee have in Belchazer, that feared the Lord after he was throughly hum­bled: but when a holy man with the power of God, sees the purity and perfection that is in God, this humbles him more, and that also in regard of his owne basnesse, and vilenesse, and hence pro­perly the obedience of a holy man proceeds. O­bedience depends upon humiliation. As with men when a man or woman sees the power of a superiour, and that he is under his power, then hee becomes humble and obedient.

The second reason is, because humiliation makes a man to desire the favour of God: now 2. Reason. you know, a man that desires the favour of any man, he will doe any thing that may please him, he will yeild obedience unto all things, to all his demands, to all his requests, no labour and paine is too great for to take for him, because he seekes his [Page 257] favour, so it is with a Christian, he will doe any thing, or suffer any thing for Christ, that may please him, because he seekes his favour, to have familiarity, and inward acquaintance with God.

The third reason is, because humiliation makes 3. Reason. a man to choose God to be his Master, to be ruled by his lawes, to live under his commands, and to obey him in all things: and this is true obedience when a Christian chooses God, and grace, above all things in the world, otherwise it will not bee free obedience; as a servant that serves a wicked master, he obeyes him, but it is forc't obedience, because hee cannot otherwise choose, for if he could have his will, he would not serve him: but when a Christian chooses God to bee his Master, he will thinke nothing too much for him, he will doe his will freely in all things.

The fourth reason is, because humiliation 4. Reason. breakes, and tames the stubbornenesse of our na­ture, and makes it gentle and plyable (I speake all this while of the humiliation of the spirit) unto good: as a young horse, or a young heifer, when they are broken become tame, and gentle; so a man that is truely humbled, that hath the stub­bornenesse and perversnesse of nature broken in him, hee will then yeild obedience unto God. For example, take a man that is troubled in con­science; who more humble, who more willing to be reconciled, who more willing to obey then he? or take a man that is broken in estate, though hee was proud and high minded before, yet now hee [Page 258] will be humble, and labour by all obedience, and submission to raise his estate; for humiliation will breake the heart of all, but withall it sostens the heart of a holy Man: this we see in Paul. Acts 21. 13. When the Iewes would have perswaded him Act. 21. 13. from going to Ierusalem: he answers them, What doe you meane to breake my heart? Wherefore doe you weaken my desire? Pauls heart was set in him to suffer many things for Christ; and therefore whatsoever hee meets withall that sought to per­swade him to the contrary, it pierc't him unto the heart: if you then be truely humbled, the stub­bornenesse of your nature is tamed.

The fift Reason is, because where there is true humiliation, there is willingnes of minde, and you 5. Reason. know a willing minde will suffer any thing for Christ, and till then no man will: when a man is willing to doe a thing, that which hinders him pinches him; but a man that is humble is willing to doe any thing, or suffer any thing for Christ; he will obey Christ in every thing, because hee sees and feeles the burthen of sinne; and againe, hee knowes the vertue and excellencie of Christ, and prizeth him aboue all things, sets him at a high rate, and lightly esteemes and sets by, either profit or pleasure: What is the reason that men will not obey? but because they value their lusts at a higher rate then they doe Christ; and this is because they are not humbled, they are not able to fadome the length and the breadth, the height and the depth of the excellencies that are in Christ; but it is o­therwise [Page 259] with a regenerate man; nothing so deere and precious unto him as Christ is, hee will loose all things, and part with all things, before he will part with Christ, hee will yeeld free obedience unto Christ, because hee is throughly humbled.

The sixt signe whereby you shall know whether 6. Signe. you be truely humbled or no, is this, examine how you stand affected with worldly pleasures, world­ly profits, & worldly joyes: are these delightsome to you, doe you make these your onely delight and joy; then it is a signe that you were never as yet throughly humbled, because sinne as yet is not a burthen unto you; for if a man apprehend sinne deepely, if he sees sinne as it is sinne, contrary unto the nature, puritie, and holinesse of, God hee will not minde earthly things so highly or principally as to rejoyce in them only; therefore examine your hearts how you stand affected with the things of the world: and therefore the Apostle saith, Let him that is great in the world bee low in his owne eyes: Iames 1. he that is truely humble, he will prize Christ, and grace, and holinesse, as the greatest and most pre­cious and excellent things in the world: as for ex­ample, a man that is sicke, when he is sicke then he will take no pleasure in any earthly thing, because hee is humble; but if you tell him that Christ is mercifull, that he will receive humble sinners unto fauour, he delights in nothing so much, nothing is so excellent unto him as this; but when he is well againe, then hee delights in the world againe, and the reason is because he was never truely humbled, [Page 260] but prizes the world, & takes more pleasure in the things of the world, then he doth in grace: but it is otherwise with an humbled soule, that is truely humbled; and it will delight more in Christ, and grace, and holinesse, then in all the pleasures and profits in the world: therefore examine your selves whether you are more affected with the world or with grace, and accordingly you may judge of your estates, whether you bee truely humbled or no: and thus much for this meanes, and for this point, we now proceed unto that which followes.

And hee said Lord, what wilt thou haue mee to doe?

The point is this, That sin is in it self full of griefe and bitternesse, and men shall finde it so, sooner or lat­ter. Doctrine. I gather it thus, Paul was affrighted with his sinne and trembled at it, it appeared unto him in an ugly shape; hence he cryes out, Lord what wilt thou have me to doe? that is, I am in a straight, I can­not tell how to be freed from sinne, and I will doe any thing, or suffer any thing for thee so I may be freed from sinne: now I see sinne with griefe to be a bitter thing: And so Adam saw the bitternesse of sinne when hee hid himselfe from God in the Garden; and so Dauid saw the bitternesse of sinne when he made the 51. Psal. How earnestly prayes hee to be freed from it, to haue the sting of it taken away, to feele the favour of God againe, which then he felt not? Now that sinne is thus, we will prove it unto you.

First, I say, that sinne is full of griefe and bit­ternesse, [Page 261] the Prophet calles it bitter, in Ierem. 2. 19. Know, saith he, that which thou hast done is bitter and Ierem. 2. 19. evill, that is, you shall find it bitter: nay it is bitter now, if you taste it; and it is alwayes so, though you doe not alwayes feele it so; as the Serpent al­wayes hath a sting, though hee doe not alwayes use it, so though sinne doth not alwayes appeare bitter unto you, yet it is, and it appeares not bit­ter oftentimes to some, because it doth not use its sting alwayes; but sinne is bitter, because it is the cause of all afflictions: I say, sinne is the sting and edge of every affliction, take sinne from the affliction, and affliction will be but a bulke with­out a burthen, or as a Serpent without a sting, or a sword without an edge: and on the contrary, no­thing is bitter, nor hurts, if sinne be remooved: Paul had a good conscience, because sinne was not joyned with it, and therefore the afflictions, im­prisonments, and reproaches, that he met withall did not hurt him, they had no sting in them, in 1. Cor. 15. 56. saith the Apostle, The sting of death is sinne, and the strength of sinne is the Law. That 1 Cor. 15. 56. which gives a sting unto death is sinne, and that which gives a sting unto sinne is the Law; for if it were not for the Law, there would be no sinne, and if it were not for sin, there would not be any sting or bitternesse in death. Therefore sinne cannot choose, but in its owne nature bee exceeding bit­ter and evill: and therefore esteeme how you will of sinne, now; but if once you come to know God in his power and greatnesse, then you shall [Page 262] know sinne to be bitter and evill: and the reason is, because sinne makes us to see God, as a Iudge ready to cast us into hell, out of his presence, and utterly to destroy us: What was the reason, that Paul was so affrighted and astonished in this place? but because hee saw God in his power, and holi­nesse; and sinne contrary unto the pure nature of God: And what was the reason that the Iaylor was so affrighted? was it because the prison doores were opened? no, but because hee apprehended a wonderfull power in God; there was a glimpse of the power of God, that shone into his heart, and this was that which so affrighted him: so you see that the more that any man sees into the power and Majestie of God, the more bitter will sinne be unto the soule: as wee see in Iudas, he saw the wrath of God, and then sinne became bitter unto him: now there is a time when God beares the bur­then of his children, and keepes it off from them; else with Iudas they would sinke under them: a­gaine, sometimes hee doth not lay it upon them, but they lay it upon themselves; but if God lay it on, they shall see sinne to be a bitter thing.

Secondly, as sinne is bitter, so it shall appeare to be so, unto all men sooner or later, and that for 2. these reasons.

The first Reason, is, because otherwise God should loose his glory; I doe not say, that this glo­ry 1. Reason. shall be taken away: for nothing neither sinne nor Sathan shall take away Gods glory; because all things worke for his glory: neither can any [Page 263] thing adde unto his glory, but I say, if God should not make sinne bitter unto men, sooner or later, his glory should be suspended for a time; and there­fore it is usuall with the Lord to prefixe unto ma­ny threatnings his owne name: the Prophets use it frequently after that they have pronounced Iudgement against rebellious sinners, then they adde Thus saith the Lord, and you shall know that I am the Lord, that is, because you will rebell a­gainst mee, therefore you shall know that sinne is a bitter and terrible thing, because I will not have my glory suspended, therefore you shall bee pu­nished, that you may know sinne to bee a bitter thing.

The second reason is, because every sinne is the breach of a just law: now God will have the o­bedience 2. Reason. of every creature framed according to his law, and all their actions must bee squared by this rule. And the law is this, Doe this and live; if thou doe it not, thou shall dye: So that the Law is an Injunctive Law, that injoynes either a man to doe or to suffer the penalty: that is, jn­joynes punishment to follow the breach of it: so that if a man breake the Law, then hee shall bee sure to bee punished. For God is zealous of his Law, and hee will not passe a sinner in the breach of it without satisfaction, because every injun­ctive Law, as it binds to obedience, so it binds the disobedient unto punishment.

The third reason is, because of the Iustice of 3. Reason. God: if he should not punish sinners when they [Page 264] sinne, if hee should not make them to feele that sinne is bitter, sooner or latter, he should not be God: therefore saith Abraham, shall not the God of all the earth doe right? Gen. 18. that is, spare the good but punish the wicked: it is equity that hee should doe so. And indeed if men punish offen­ders that breake the just Lawes of their Prince, (and it is equity for men to doe so, otherwise there would be no order in the world, nor no rectitude amongst men:) how much more shall God? For all the rectitude that is in the creature, comes from God: and therefore this being equity with men to punish offenders, surely it is justice in God to punish sinners: it is his nature, for Iustice in God is God himselfe.

But you will say, it doth not appeare so, that Object. God doth punish offenders, for we see wicked men prosper in their wickednesse, and they have no bonds in their death, as Iob saith; they feele sinne not so bitter as you say it is, when on the contrary the godly suffer much.

To this I answer, that mens Iudgement is con­trary to the wisedome of God in this thing; God Answ. knowes better how, and when, and where to take offenders then men can: therefore though God doth suspend execution awhile; yet it is not be­cause they shall escape unpunished, but for these reasons.

The first reason is this, he suspends the execu­tion 1. Reason. of punishment for a time, because the time of punishment is not as yet come. You know the [Page 265] Crowne is not wonne till the race be runne out to the end, so in this the full time is not come; sinne is not ripe enough, but when it is full ripe, then he will lance them, and this was the cause that the Lord did not punish the Amorites, because their sinnes was not full: it was not come unto the full Gen. 15. pitch, sinne is growing all the time of a mans life: it is like fruit, it is sooner ripe in some then in o­thers, and that is the reason that some goe a long time in sinne, and yet are not punished; when others are taken in the very fact: there is a bound and stint set unto every mans sinne, thither hee shall goe, and no further: and therefore the Apostle saith, Rom. 2. 5. that some are kept till the revelation Rom. 2. 5. of Gods just Iudgement, till he reveale himselfe in his just Iudgement; this time is not yet come, and therefore it is, that they are not cut off. Againe the Apostle saith in another place: What if God will suffer with great patience, the vessels of wrath Rom. 9. 22. fitted for destruction? that is, what if God will beare with some a great while, and punish some presently? What doth it advantage them, have they cause to boast themselves, or rather were it not farre better for them to bee cut off presently, then to bee spared a while, and then to have the judgement the greater? therefore when God will make his power knowne to men, hee will suffer them with great patience, that hee may give the greater stroke: it is true, men cannot conceive how God can beare, and be so patient towards wicked men: but you must know that He is full of pati­ence: [Page 266] it is his nature, he is patience it selfe, though patience be a quality in us, yet it is not so in God, it is his essence.

The second reason is this, hee beares long with wicked men, for the propagation, and increase of 2. Reason. mankind: for if hee should punish men as fast as they offend, and deserve death, how should the Church increase, how should the Church stand, this were to overthrow and weaken his owne power; but God is wise and knowes better how to turne the evill intentions and deeds of men, for the good of his Church: as for example, if a Captaine upon some generall fault committed by his souldiers, if hee should execute all offenders, this were the way to destroy his Army, and so ex­pose himselfe unto the hands of his enemies, there­fore he takes but a few, here one, and there one, to make the rest to take heed they fall not againe: thus doth God, hee doth not inflict punishment, that is, present death upon all sinners; but takes here and there one, to make them palpable exam­ples unto the rest; as wee see daily, how the Lord meets with the sins of men, then when they least thinke of sinne or God.

The third reason, why God doth patiently beare with offenders, is this, He doth it for the good of some 3. Reason. that are yet to be called, and therfore you know what the Lord said unto the husbandman in the Gos­pell, when he would have pluckt up the tares, let them alone, saith hee, untill the harvest: yet how­soever this comparison doth not alwayes hold [Page 267] true, for he did not forbeare the plucking of them up, expecting any change, but only least in pluck­ing up them, hee should hurt the good seed; for tares will never be wheate, so they that are repro­bated, will never convert: yet it holds good in this, hee lets tares grow, that is, he beares patient­ly with wicked men, even with those that as yet seeme to be so, because as yet they have not ex­prest the fruits of their conversion; and therefore for this reason doth God forbeare long to punish the wicked, lest hee should destroy the seed of the righteous.

The fourth Reason, Why God suffereth long, is this, that he may try the heart, how it will carry it 4. Reason. selfe towards him; not that hee knowes not the heart before, but that the heart may now know, that the Lord is patient, when hee shall consider how patiently God hath dealt with him, and how long he hath borne with him; for this makes men more inexcusable before God, and more ashamed of themselves, when they shall call to minde, what time, what opportunitie, what occasion they have had to good, how they might have stored themselves with grace, and made their peace with him, and then how many sinnes they have com­mitted time after time, and then what checks of conscience after, to reclaime them; I say, if men did but consider this, they could not but say, that God is patient.

The fift Reason, is this, although they be not 5. Reason. afflicted as other men are, yet it is not, because [Page 268] they are therefore not afflicted at all, for indeed they are afflicted with the greatest afflictions that can be; other mens afflictions may seeme to bee greater, but yet not so, but are lesser, whatso­ever they may seeme to bee, and that in these respects.

1. Respect, Because wicked men, they loose the spirit, God denies them grace, and that is the 1. Respect. greatest affliction that God can lay upon any sin­ner, namely, to deny grace; this was the affliction that God laid upon Saul, it had beene better for Saul that a thousand judgements had befalne him, then to have lost the spirit, the favour of God. Now wicked men they loose the favour of God, they loose the obtaining of saving grace, therefore whatsoever they seeme to be, yet the truth is, they are more afflicted then other men.

2. Respect, The prosperitie of wicked men, is a punishment; for that which slayes men, is a punish­ment; 2. Respect. but this the prosperity of wicked men doth, fit them for destruction, and therefore the Wise man saith, Proverb. 1. 32. that prosperitie and ease Prov. 1. 32. slaies the wicked, that is, the more they prosper and thrive, and rejoyce in their lusts, the greater stabb doth sinne give them at the heart, and the more irrecoverably are they smitten; therefore they have no cause to brag of their prosperitie.

3. Respect, Is this because they may wither and 3. Respect. die in their sinnes, and that is a great punishment; for because they are not afflicted as other men are, therefore it is, that their superfluous branches of [Page 269] lust, and covetousnesse, and pride, are not lopt off, for afflictions lop these off, which hinder the growth of saving grace, as you know the super­fluous branches of any tree, hinder the growth of the other branches, if they be not cut off they will make them to wither and die; thus it is with wic­ked men, because they are not afflicted, they be­gin to wither and grow cold unto good. The bo­dy doth not so much wither with age, as the in­ward man doth by these lusts, theybreed a con­sumption in the soule, that will not be recovered.

4. Respect, Againe, though we see them not af­flicted, 4. Respect. yet they have many afflictions which wee know not: even as the godly have many inward joyes and comforts in their hearts, which wicked men never felt, so wicked men have many strong feares in their hearts, and many sudden flashes of the fire of hell in their soules, much hollownesse in their hearts, much sorrow mingled with their carnall joyes, and often affrighted with the jawes of death, and arrested with horrors of conscience, though outwardly they seeme to the world, to be the joyfullest and happiest men in the world, yet the truth is, they are the most miserable and sor­rowfull men in the world, for as the inward joy is farre greater then the outward joy, so the in­ward sorrow is farre greater then the outward sor­row alone: thus you see the point prooved.

The use of this should teach us not to delude Vse. our selves in the matter of afflictions; in afflicti­ons we are ready to conclude, because our afflicti­ons [Page 270] are greater then others, that therefore we are greater sinners; but here you see the contrary, the greatest sinners are not alwayes outwardly the greatest afflicted, for God uses a great deale of difference in afflictions, some hee afflicts young, he takes them when they are greene; others he lets them goe a long on the score, till they be old, yet he will meete with all at last, either sooner, or lat­ter; therefore thinke not that thou art a greater sinner, or that thy sinnes are greater then other mens are, or that God loves thee lesse, because of thy outward afflictions: remember what the Lord said unto the Iewes. Luk. 13. 2. 3. Thinke not, saith hee, that the Galileans on whom the Tower of Luke 13. 2. 3. Shiloim fell, were greater sinners then you, or others sinners: thinke not because judgement was in that manner infflicted upon them, that they were grea­ter sinners: or that their sinnes were greater, and did exceed others: but except you repent, yee shall all likewise perish; I will meete with you, and you shall know that your sinnes are as great as theirs was; and so looke upon every sinne that God hath punished, presently, and the sinne is as great still, as ever it was: as for example the sinne of lying. Acts 5. Ananias and Saphira they lyed, and you see what a judgement was inflicted upon them, be­cause Acts 5. they had lyed to the holy Ghost: even a­gainst that light which the holy Ghost had revea­led unto them, and yet you must know that a lye is not the sinne of the holy Ghost; for any rege­nerate man, that is in the covenant, may through [Page 271] infirmitie speake an untruth, and yet not sinne the sinne against the holy Ghost; but I say, the sinne of lying is now as great as ever it was, and he that infflicted that judgement upon them, may infflict the like upon thee: yet you must know that this sinne is not greater then other sinnes; but because men might take heed of this sinne for the time to come, he made them examples. Againe in Levit. Levit. 10. 1, 2, 3. 10. 1, 2, 3. they that offered strange fire in the time of the law they were strucken with death, not that this was a greater sinne then any now, but to teach men reverently to draw neere unto God; when we have to doe with any of the ordinances of God to use them reverently, and to come with reverent hearts unto them. Againe, let us con­sider what judgements have befalne lyers, and theeves, and prophaneners of the Sabbath, and drunkards, and luxurious persons, and cozeners, and gamesters; that if wee be the like, the same judgements may befall us, as hath befalne them; let us set these as examples, to take heed of the like sinnes; as the Apostle saith, 1 Cor. 10. 11. These things fell upon them for our example, &c. That wee 1 Cor. 10. 11. should not lust as some of them lusted, &c. Now if sinne bee as dangerous unto the soule as ever it was, it should teach us to take heed of commit­ting the least evill: And that I may the better pre­vaile with you to forsake sinne, consider these motives.

The first motive to move you to forsake sinne, is this, because sinne will make you ashamed; Rom. 1. Motive. [Page 272] 6. 21. What fruit had you then in those things where­of Rom. 5. 21. Sinne maketh ashamed. you are now ashamed: what will it availe you to doe that thing, that afterwards will shame you? for though the roote of every sinne seeme to bee sweet, yet the fruit of it is bitter, that is, both shame, and sorrow, and death: and againe, on the other side, though the roote of every act of god­linesse be a little hard, and bitter to the flesh, yet the fruite of it, is, honour and glory: And therefore the Prophet saith, Iere. 2. 19. that to sinne against God, is an evill thing and bitter, how sweet soever Iere. 2. 19. it may seeme unto you: let this therefore move you to hate sinne, because it will make you a­shamed.

The second motive, to move you to forsake sinne, is this, because if you sinne, God will beate 2. Motive. you: though election be sure, yet you shall not e­scape correction, which shall be more bitter unto you, then the sweetest sinne, Heb. 12. 6. Hee scour­geth every sonne whom hee receiveth: if thou bee Heb. 12. 6. Gods sonne, thou must make account to feele Gods rod. The Lord correcteth his children, when they sinne, for these two reasons.

The first reason is, because sinne is sinne with God, in whom soever it is, and he will be sure to 1. Reason. scourge him in whom it is; if thou runne out he will fetch thee in, with his crooke; and the sweeter the sinne was, the bitterer will the scourging bee. Rev. 3. 19. Whom I love I rebuke and chasten; that is, I will doe it without exception of persons. Revel. 3. 19. a Pet. 1. 4. Iudgement must begin at the house of God. 2 Pet. 1. 4. [Page 273] Prov. 11. 31. Behold the righteous shall be recompen­sed, or rewarded in this life, how much more the Prov. 11. 31. sinner; if a holy man sinne hee shall bee afflicted, then much more a wicked man. And againe, he that soweth iniquity, shall reape affliction: hee that sinneth, must expect the rodde, and it must needs be so, because Gods children draw the neerest un­to him, and he hath said, that hee will bee sanctified of those that draw neere unto him, Levit. 10. 3. Levit. 10. 3. therefore for the keeping of them cleane, they must be scowred, when they grow foule and rusty; they must bee cast into the furnace, when they ga­ther drosse.

The second reason is, because his children are 2. Reason. the Temples of the holy Ghost, wherein God delights to dwell; and therefore he will not suf­fer any uncleanenesse to abide in them long, but will quickely sweepe it out, with the beesome of affliction, as in Revel. 2. 5. Remember therefore from Revel. 1. 5. whence thou art falne, and repent, and doe thy first workes, or else I will come unto thee quickely.

Ey, but I feele nothing for the present. 1. Object.

I answer; yet after, though not now, thou shalt surely feele it, and in that thing that thou lovest Answ. most, which of all other, thou wouldest not bee crost in, as David in his Absolon, and Moses in his going into Canaan: for that is Gods manner; if Israel loath Manna, God will make it to come out at their nostrils. And so thou shalt surely feele thy sinne, what ever it be, in the end: for as in the misdemeanor of youth, we sow the seeds of after­diseases, [Page 274] though not presently felt. So godly men in their runnings out, sow the seeds of after-affli­ctions, though for a while that harvest appeareth not above ground: see it in David, in Salomon, in Asa, in Vzziah, whether all they smarted not for it in the end; and the longer it is deferred, the more will come together: as those that are sicke seldome, are sicke to purpose when it commeth, because many humours lye heaped together, and lye insensible a-while, and then breake forth at once; so when thou hast heaped a great many of sinnes together, the judgements of God will break out to purpose against thee, so that thou shalt feele the weight of them all.

Ey, but I am healthfull, and rich, and strong; and mee thinkes, afflictions are not neere me. 2. Object.

This is answered in 2. Corinth. 10. 12. faith the Apostle, Wee are not of the number of them, that Answ. compare themselves with themselves, and commend 2 Cor. 10. 12. themselves; for they that doe thus are unwise: for as the hiding of the Sunne, brings darkenesse in a moment, so in an instant, God can turne all up­side downe, and will doe it on a sudden, when you thinke your selves safest.

I will commit it but once, if I might but com­mit it but once, I could desire to commit it no 3. Object. more.

Remember, David numbred the people but once, and committed adultery but once, Sichem Answ. and Dinah committed fornication but once, Am­mon committed adultery but once, Reuben went up [Page 275] to his fathers bed but once, Saul offered sacrifice against the Commandement of God but once, Moses feared but once at the waters of strife. Io­siah disobeyed God, in going to warre without a warrant but once; Nadab and Abihu offered strange fire but once: those two thousand three hundred Num. 25. 3. which were slaine for committing fornication, the same day they were destroyed; (it is likely there­fore they did it but once) yet upon them and upon all these, the Iudgements of God were very hea­vy, for once falling; therefore sinne not once.

Ey, but I am a regenerate man, and in the state 4. Obiect. of grace; and therefore God will deale tenderly with mee.

So, first, were most of these named before, yet Answ. God spared them not: secondly, againe thou shalt the rather be sharplier dealt withall, because one that draweth neere unto him in profession, must be more cleane then others: thirdly, Iob was in the state of grace, yet quickly mooved, for hec knew he could not escape, as it is in Iob 31. 2. to the 23. verse, in which hee concludes, that the wrath of God was a terror to him, and by reason of his Highnesse, he could not indure: so also in 1. Pet. 1. 17. though hee bee a Father, yet without respects hee judgeth all men, therefore thinke not 1 Pet. 1. 17. to escape, if thou sinne, because thou art a sonne, but rather expect to be beaten the more.

But I may recover by repentance. 5. Obiect.

I answer, It is more then thou knowst, and that for this reason, because repentance is Gods gift, e­very Answ. [Page 276] very time when it is renewed; if it be then his gift, and in his power, then it is not thine, nor in thy power to repent: in Ioh. 3. 8. the winde bloweth where it listeth; and it is certaine, when wee have once past limites modestiae, wee are in praecipitio: wee cannot stay our selves till wee come unto the bottome of the hill, except God stayes us: David and Salomon, thought they could have gone so farre, that they might have reclaymed themselves, but they were deceived; if thou cannot keepe thy soule pure before thou hast committed sinne, how wilt thou doe to cast it out, when it is once in? e­very sinne hardeneth the heart, and weakeneth the strength of the inward man.

But many have escaped punishment; and so 6. Object. shall I.

I answer, never any escaped, but they had it ei­ther Answ. inward or outward, sooner or later, though they have beene Gods dearest children: Heb. 12. 29. even our God is a consuming fire, that is, he is Heb. 12. 29. zealous of his glory, to burne up and purge out by afflictions, the corruptions of his children: and in 1. Pet. 1. 17. every one to whom he is a Father, 1 Pet. 1. 17. shall be judged, that is, afflicted without respect of persons, according unto their works: so Iob 34. 11. hee rewards men according to their workes: Iob 34. 11. only this must be added, the more wee judge our selves, and the deeper we goe in humiliation, the lesser God will afflict us. David humbled himselfe so farre that God sent him word, that all his sins were pardoned. Yet what measure of affliction [Page 277] David did need, that his heart might bee more broken, that he shall have; and every one else that belongs unto God: so Ahabs fained humiliation did deferre, and lessen his punishment; I say, lessen it onely, for notwithstanding he was slaine. Eze­chiah tasted of some afflictions, yet because hee humbled himselfe, a great showre of Gods ven­geance fell not upon him; humiliation is a meanes to breake the shower, and still the winde, and calme the waves of the wrath of God.

The third motive to move you to hate sinne, is 3. Motive. this, because sinne will take away your excellen­cy; even as a starre that falleth to the earth looseth his brightnesse, so when one that hath beene for­ward in religion, falleth to earthly and carnall de­lights, then all his beauty, dignity, and excellency vanisheth: Gen. 49. 4. it is Iacobs last speech unto Ruben, Thou hast lost thy excellency, thou art become Gen. 49. 4. as weake as water, because he had defiled his fathers bed: nothing will take away a mans excellency but sinne; afflictions, disgrace, imprisonment, or the like doe not hurt a man; nay he may shine the more for these: as the torch appeareth the brigh­ter, the darker the night is: so if a Christian keepes his uprightnesse he will shine still bright, let men doc or say what they can; but it is sinne that ble­misheth, and taketh away our dignity, and excel­lency; when a man keepes his uprightnesse, hee walkes in his strength, but when he descends unto any vanity, or folly; it is his impotency and weak­nesse: therefore if you would not loose your ex­cellency, [Page 278] you must loose your sinnes.

The fourth Motive to moove you to hate sinne, is this, because the least sinne violateth the peace 4. Motive. of conscience, which is as tender as the apple of the eye; and you know the least mote that is, trou­bles it: sinne will fret and grieve the conscience, it will inrage and disquiet it: if a good conscience be a continuall feast, what a losse is it to want it in time of health; but in time of sickenesse and affli­ctions how bitter will it bee to want it? If a man admits but of the least evill thing, though but an occasion of evill, reluctante Conscientia, that is, against his conscience, it doth not onely take away a mans peace, but it galleth and vexeth him excee­dingly: for sinnes in a mans conscience are like thornes in a mans feete, though all were pluckt out but one, yet that one is enough to trouble and grieve him: on the contrary, see what comfort Paul had from a good conscience when he was in prison: and what sorrow Adam had in Paradise from an evill conscience: let this moove you to hate sinne.

The fifth Motive to moove you to hate sinne, 5. Motive. is, because sinne will bring upon you all manner of miseries: all the miseries and afflictions that wee taste of here, are measured out to us for sinnes committed; and on the contrary, all the comforts, peace of conscience, prosperitie, and inward joy, are all continued to us according unto the pure­nesse of our hearts and wayes: as in Psal. 18. 23. Psal. 18. 23. 24. 24. I was also upright, saith David, before him, and I [Page 279] kept my selfe from mine iniquitie, therefore hath the Lord recompensed mee according to my uprightnesse: according to the cleannesse of my hands in his eyes sight: and then in the 25, & 26. verses, both parts are clearely expressed, that he will walke more fro­wardly with you, as you walke more frowardly with him: and againe, as you walke more purely with him, so he will show himselfe more graci­ous and loving unto you: as for example, goe tho­row all the Iudges of Israel, and you shall see this true; looke to Gedeon, one sinne was the destructi­on of him and his house: looke to Sampson, that sinne of fornication, brought upon him shame, im­prisonment, and death.

Againe, goe through all the Kings of Iudah, and you shall see that they prospered so long, as they prospered in grace, and when they fell into sinne, then presently they fell into misery, looke to David, to Salomon, to Rehoboam, Ahab, to Asa, Manasses, &c. Againe, looke amongst the Corin­thians, some were sicke, and weake, amongst them for not receiving the Sacrament worthily, so all sicknesses in body, breaches in estate, ill han­sels in businesses, troubles from enemies, griefes from wives, children, and friends, they all even now in our dayes proceed from the sinnes, which you have committed. Againe, as I said, all the prosperity, whether it bee outward in riches, or honour, or wife, or children, or friends; or in­ward, the saving graces of the spirit, they all pro­ceed from your uprightnesse of heart. And needs [Page 280] it must be so, because if God be the Governour of all the world; then it must needs bee best with them that serve him best, and worst with them that offend him worst: this rule must bee under­stood of the Saints to comfort them, and not of wicked men; for they want afflictions, and enjoy prosperitie in Iudgement: but with the godly it is not so, therefore they are like to taste of both in this life, according to their thriving in sinne, and going backward in holinesse; let this moove you to hate sinne, that you may escape these mi­series.

The sixt Motive, to moove you to hate sinne, is, because sinne is a vaine thing, it can yeeld us 6. Motive. no true comfort or content; and this we may see in the vanitie and changeablenesse of earthly things, when we make them our onely joy, how soone are wee deprived of them? for indeed, what is our portion, or what can yeeld us any sound and solid joy and comfort, but God and Christ? and so Iob reasoneth in Iob 31. 2. what portion shall Iob 31. 2. I have with God Almighty? it is no small porti­on, but a great portion to have Communion with Him, to be sure of Him for a refuge in all trou­bles, a Counseller in all duties, a helper in all wants to stand by us, when all else forsake us: he that knoweth the sweete consolations of the spi­rit, will account sinne and the world but a vaine thing; I say, no man that knowes the sweetnesse there is in the Communion with God, will loose it for all the pleasures of sinne. Iob 14. hee show­eth [Page 281] the vanity of earthly things; some conceive the comforts of the Spirit but a vaine thing, but this is, because they never tasted of the sweetnesse of the spirit: there is no man but he hath something that he resteth his heart upon, as the Psalmist saith, Some trust in Princes, some in riches, others in their friends, but it is God that is the strength and prop of every sanctified mans heart, on which every holy man and woman resteth; now take from any man that which is his prop and stay, and his heart sinketh and dyeth in him like a stone: so will the heart of a childe of God, when the assurance of the favour of God is taken away by sinne: therefore as the favour of God is sweeter then life it selfe unto him, so the very interrupti­on and suspending of it, is as bitter as death: and therefore in this regard, sinne is to be hated.

The seventh Motive, to moove you to hate 7. Motive. sinne, is, because sinne is restles, if you doe but Sinne restles. truly consider the restlesnesse of the heart, till it be sanctified, it will make you to hate sinne: the heart is restlesse, till it bee set in a good frame of grace. Sinne is unto the soule, as a disease in unto the body; a man that is bodily sicke will never be at rest, till he be well: so a regenerate man is never at rest till sinne be healed in him; wicked­nesse is of a restlesse nature, according unto that measure it is found in any, as the Prophet saith, in Isaiah 57. 20, 21. where he compares the heart of wicked men unto the raging Sea, that still is in Isai. 57. 20. 21. motion, purging and cleansing it selfe; so a holy [Page 282] man is not at rest, whilest his heart is not cleansed from his sinnes: let this therefore moove you to hate sinne, because it is restlesse.

The eighth Motive, to moove you to hate sinne, is, because sinne is not acquainted with God, it 8. Motive. hath no familiaritie with him, it is not accusto­med to stand, or be in his presence; it stands in such termes with him, that the sinner dares not looke upon God, or draw neere him without shame and feare: no wicked man dares doe thus, so long as any uncleannesse cleaveth unto him in any degree. But grace breeds an holy acquain­tance with God, and doth beget in the heart a kinde of noble friendship and familiaritie with God, which will make a holy man to abhorre sinne as a base thing, which beseemeth not that purenesse of that friendship which hee hath with Christ: hence is that speech of Ezra, in Ezra 9. Ezra 9. 6. O my God, I blush and am ashamed to lift up my face to thee, my God; for my iniquities are gone, &c. that is, because of my sinne, I am ashamed to have any familiaritie with thee.

The ninth motive, to move you to hate sinne, 9. Motive. is, because if you live in sinne God will show you no mercy: you shall find him not as a father, but as a Iudge. The mercy and kindnesse of God is a great and effectuall motive which God often u­ses in Scripture, to move us from sinne; thus the Lord dealt with David, in 2 Sam. 12. 7, 8. I gave 2 Sam. 12. 7, 8. thee thy Masters daughter, and I made thee King in his steed, and if this had beene too little, I could [Page 283] have done much more, wherefore then hast thou done thus and thus, &c. Againe, in Micah 6. 4. 5, Micah 6. 4, 5, 6, 7. 6, 7. O my people, what have I done unto you, remem­ber what I did for you, when I brought you out of the land of Egypt; remember what Balack King of Moab consulted, and what Balaam the sonne of Beor answe­red him, from Sittim unto Gilgall, &c. Againe, in Deut. 32. 6. Doe you thus requite the Lord, O foo­lish people and unwise: is not hee thy father that hath Deut. 32. 6. made thee, and fashioned thee; that hath bought and established thee, &c. Gods dealing with us, being soundly considered, how often hee hath spared us, and borne with us, how much hee hath loved us, and done for us, is enough to breake the heart of a regenerate man, and make him to hate sinne.

The tenth motive, to move you to hate sinne, is, because sinne makes you to breake your cove­nants 10. Mo­tive. with God: and therefore the remembrance of our covenants with God, is enough to con­found us, and give an edge unto our sorrowes for sinnes past, and confirme us in our resoluti­ons exceedingly for the time to come: what shall wee mocke God, saith the holy Man? will hee hold him guiltlesse that taketh his name in vaine? and will hee not surely require our vowes at our hands? Yes, certainely hee will, and that spee­dily: if wee use to breake our covenants often, and begin to forget them, and the Genealogy of them: therefore let this move you to hate sinne; that you may keepe your covenants with God, [Page 284] and so escape those judgements, which otherwise will light upon you.

The eleventh motive, to move you to hate sin, is, because sinne is a theefe: it will rob you of your 11. Mo­tive. pretiousest Iewell, and best thing you have in the Sinne is a theife. world, which is your assurance of election: for what is the reason that many have such heart­qualmes, and pinches, and doubts, and feares, whether they bee God's or no, but because they let some lust or other enter into their hearts, which stirres up the musty corners of the heart, and so makes a foule smell in the soule, which if they had beene carefull before, they might have prevented. Now how great a comfort it is to bee assured, that hee is one of Gods elect, hee that hath felt it knowes what it is, though hee cannot expresse it; but if you have not felt it, you will not beleeve it, though you should bee told it: to bee assured of the love of God, and that all the priviledges in Christ, and that all the promises in Scripture belong unto a man; it is such a joy as will raise the heart, basely to esteeme of all earthly things, and to walke in Paradice as it were, and to rejoyce continually in the medita­tion, and assurance of those things, which are appointed unto the elect in the Booke of God; besides, not to feare death, not to be moved with any Tyranny, or evill tidings, but to bee like a square stone that stands eeven upon his owne bottome, in whatsoever estate hee is cast. But all his assurance, joy, and comfort is lost, if [Page 285] the heart bee but impure, and unholy towards God. Wherefore let this moove you to hate sinne.

The twelfth motive, to move you to hate sinne, 12. Mo­tive. is, because sinne is the greatest tyrant that God hath. The consideration what a tyrant lust is, would make you affraid of sinne, if you did but know what vexation it would put you unto: from which tyranny you shall never bee freed, till you come to give peremptory denialls unto it in every thing: for when strong lusts possesse your hearts, they lead you about, distract you, and weary you. Now what greater enemy can any man have then hee, that drawes away the heart of his spouse after him, from her owne hus­band? What greater enemy can any chaste wo­man have, then hee that entises her to folly, and to make her his whoore: beloved, sinne drawes away your hearts and affections from God: you are, or you ought to bee Christs Spouse, then thinke with your selves, whether sinne be not an enemy both unto Christ, and unto your selves: It is true, it may be it will promise you to make satisfaction, but performe nothing; for while they are yet living and quicke in us, wee are in this straight; either wee resist them, or not resist them: if we resist them, they paine us, and weary us out with importunitie: but if we resist them not, then we put fewell unto the fire, and so make it the greater: and when the lust hath gotten more strength, then it must have more satisfaction, and [Page 286] when that is done, yet more will be desired; as the fire the bigger it growes, the more fewell it re­quires to feed it, and so there will bee no end: but it will grow, in infinitum, infinitely, till it hath drawne you into perdition: therefore there is no way, but to put it cleane out, and to quench every sparke; to give no fewell to it at all, nor so much as to gaze upon unmeete objects, else shall you never be free from the vexation and tyranny of it: but rather sinke deeper and deeper, like a man in a quick-sand. Let this moove you to hate sinne.

The thirteenth motive, to move you to hate sinne, is, because sinne will make you to come 13. Mo­tive. weeping home, if ever you come; but if you do not come home, then, as the Apostle saith, your damnation sleepeth not; the longer you goe, the neerer you are to hell, and further from God. And therefore it is better for you to come wee­ping at last, then not at all; and who went ever out from God, that sometimes had injoyed fel­lowship with him, but they have come home by the weeping crosse: for in this case God com­monly drives them home with stormes, if they bee such as belong unto him. Hence the wayes of the Saints are said to bee hedged in with thornes; if they keepe the right way, it is smooth and plaine, but if they step aside, they will meete with thornes that will pricke and gall them: the Scripture is full of examples: in David, in Salomon, in Manasses, in Paul, in Peter. Let this moove you to hate sinne.

[Page 287] The fourteenth Motive, to moove you to hate sinne, is, because you can never have any true con­tent, 14. Mo­tive. so long as you love sinne and live in it: as for example; Let a man but looke backe unto former times before hee was called, and see whe­ther he ever found so much contentment in any thing, as he doth now, if his heart be perfect to­wards God, when hee walkes more exactly with him. Againe, whether it hath not beene weari­some and restlesse, to have his heart drawne forth to vanitie, and led up and downe with divers lusts: This was Davids practice, I remembred my sorrowings in the night, and in the times of old, what joy I was wont to finde in thee: every man would live a contented life, and it is wearisome unto nature to live in discontent; now that you may have true content, hate sinne.

The fifteenth motive, to move you to hate sinne, is, because sinne will at the last, whether 15. Mo­tive. you will or no, make you to confesse, and say, that you have done very foolishly; I say, never any man committed sinne, but it brought him in the end to say, as David said, in 2 Sam. 24. 10. I 2 Sam. 24. 10. have done very foolishly: and, to expresse this, that speech of Salomon is most excellent, Eccles. 7. 15. I set my selfe to know the wickednesse of folly, and Eccles. 7. 25. the foolishnesse of madnesse; as if hee could not sufficiently, or easily expresse it, that sinne will make a man to see, that there is nothing but folly in sinne at last: and in 1 Tim. 6. 9. sinne is called, 1 Tim. 6. 9. foolishnesse: hence then, it is extreame folly to [Page 288] commit the least sinne; it is good to oppose this conclusion against all the reasons of Satan, That wee will not sinne, because it will bee our folly: and if wee cannot answer in particulers, let us answer him in the generall, that we will not yeild to any. It may bee, hee will tell you, that you shall gaine some profit, or pleasure, or sweet­nesse, or commodity by sinning: but if you can bring your hearts, not to beleeve this, you will never doe it; and say, the Scripture tels us, that it is extreame folly to doe so, and we shall find it to be so, therefore we will not: Let this move you to hare sinne.

The sixteenth motive, to move you to hate sinne, is, because sinne will take you away from 16. Mo­tive. God, and God from you; and therefore that must needs bee an evill thing, and worthy to bee hated of you, that will deprive you of God; it is the terriblest thing in the world, to have God taken away from a man: that which makes a man to loose any thing that he loves, is hated of him; as for example, a man that loves and respects his credit, he had rather loose any thing then that; it is a great griefe unto him, to be disgraced: to a rich man that loves his riches, it is a griefe to part with them, and therefore he doth hate a theife: so it is the slaying of the soule to part with God; a holy man had rather part with wife and children, riches, pleasures, and friends, and life it selfe, then part with God; and therefore it is, that in every regenerate man, there is bred by the spirit a loa­thing [Page 289] of all sinne: if you would not then part with God, hate sinne; God and Mammon can­not abide together no more then light and darke­nesse.

Now if these will not move you to hate sinne, then consider some motives to move you to hate it in regard of God.

First, consider that God doth take notice of 1. Motive. all that you doe, he sees into the secret corners of your hearts, and makes a diligent search: I know thy thoughts a farre off, (saith God) and hee knowes the intent of your hearts. Revel. 3. 8. I know your workes, and patience, and so forth, I Revel. 3. 8. take notice of them, I knew them before you did act them; therefore in every action that thou goest about, say, now God sees me what I am doing, and hee knowes what I intend to doe: it stands me upon to carry my selfe uprightly in this action, least he meete with me: for he is a God of pure eyes, and cannot beare with evill in his owne. You know what hee said unto Nathaniel, Iohn 1. 48. I knew thee, before I saw thee: that is, thou 1 Ioh. 48. marvailest how I came to know thee, but marvell not, for I did not onely know thee, but I also know thy heart; therefore consider this, that God sees you, and takes notice of your actions and thoughts. Againe, consider that so much sinne, so much seed, and the more seed, the grea­ter harvest; the more sinne, the more punishment: therefore labour to hate sinne.

Secondly, consider that when God doth strike 2. Motive. [Page 290] for sinne, his wrath is exceeding bitter and terri­ble: for if it were not for the wrath of God that followeth sinne, afflictions would not bee so bitter: and therefore the Lord saith unto the Church. Rev. 2. 10. Feare none of those things which thou shalt suffer: that is, feare them not, for that Revel. 2. 10. which makes them terrible, shall not be mingled with them, which is my wrath: for it is not affli­ctions that are bitter, but sinne in the afflictions that makes them bitter, therefore let this make you to hate sinne, that you may escape the wrath, and vengeance of God.

Thirdly, consider that the longer God stayes from afflicting of sinners; the greater and terri­bler 3. Motive. shall the stroke be when it comes, and there­fore it were better for thee, that hast no interest in Christ, that hee would strike presently, then deferre it longer, that so thy punishment may bee the lesser: in Amos 5. saith God, I will strike at once, and I will not strike the second time, that is, when I doe strike, I will strike so that I shall not need to strike the second time, and thus the Lord said unto Eli: in 1. Sam. 3. vers. 12. When I begin I will make an end, and this is the greatest punishment that the Lord can inflict against any sinner; it is as if he should have said, I will not begin to afflict them and then cease, and give them space of repentance, but I will make an end, that is, I will doe it in a moment, on a sud­den; I will but make one worke of it, I will be­gin, and I will finish it in an instant, and this we [Page 291] see the Lord did upon Hephni and Phineas: there­fore let this moove you to hate sinne. Thus much for this point.

The point is this, that Christ is exceeding mer­cifull, and exceeding ready to speake mercy unto those that are truly humbled.

I gather it thus, Paul was here strucken downe with an apprehension of sinne, and being thus exceedingly humbled in the sight of his sinnes, Christ meets him upon the plyablenesse of his will, with a word of comfort, (Arise): this word is full of comfort, for it is as if hee should have said, Paul bee not too much dejected and cast downe at the apprehension of thy sinnes, as if there were not aboundant mercie in mee to par­don it, but arise, that is, goe, and I will shew thee what thou shalt doe, to save thine owne soule; and it shall be told thee, what thou shalt doe for mee, but feare not, bee of good comfort: now that Christ is full of mercy, we will proove it by Scrip­ture, Matth. 11. 28. Come unto mee all that are weary and heavy laden, and I will ease you: in these words, there are three things. First, the conditi­ons of the persons that must come, and those are such as are weary and heavy laden. The second thing is the qualification of the persons that are truly weary, and heavy laden: first, they must bee meeke: secondly, they must be lowly: the third thing is, the patterne or teacher of them, and that [Page 292] is Christ; the best, the holiest, and wisest Tea­cher in the world: learne of Mee, I am ready to teach all, and to upbraid no man: and then in the last place, the thing that they must doe; they must take Christs yoke, and so they shall be rid of their burthen; the summe of it is this, if you bee wea­ry and heavy laden with your sinnes, and have a desire to be eased, it is no more, but come unto Christ, and hee will ease you: that is, if you bee heavy laden with sinne, Christ is ready to take off your burthen, and to put upon them the easie yoke of obedience and holinesse. Againe, in Esa. 57. I dwell in the high and mightie place, with him also, that is of a contrite and broken spirit, that is, there is but two places that God delights to dwell in, the one is in heaven, and the other place is, in a humbled heart: now surely, hee will not dwell there where he loves not; for to dwell notes a speciall presence with them, that is, hee will not onely dwell in the heart, but hee will make his presence to comfort the heart; and a­gaine, in Esa. 66. I will bee neere unto them that are humble, and that tremble at my words; that is, I will take a speciall care of them that are humble: this readinesse of Christ to receive sinners, is excel­lently set forth in the parable of the Prodigall: How readily did the father receive a rebellious childe; even so ready, and much more ready is Christ to receive sinners that are humbled: an ex­ample we have in David, how ready was God to pardon Davids great sinne, when he had humbled [Page 293] himselfe; and the same we see in Peter, and so here in Paul. The reasons of this point are these.

The first reason is, because mercy pleaseth him, 1. Reason. as it is in Micha: I will pardon your transgressions, because mercy pleaseth mee, that is, he delights to shew mercy to sinners, and what man will not wil­lingly doe any thing that pleaseth him.

The second reason is, because mercy is naturall 2. Reason. unto God, that is, it is his nature, for although mer­cy be a qualitie in us, yet it is a nature in God, and what man will not willingly doe any thing that is agreeable unto his nature.

The third reason is, because God is rich in mercy; a man that is rich, he will not respect the giving of 3. Reason. a small gift; but he will give liberally & bountiful­ly, and it is for his credit to doe thus: now if it be thus with men, then how much more with God, because he is the Store-house, & hath the fountaine in himself; and therfore it stands with his honor to give liberally, to be rich in mercy to his children.

The fourth reason is, because God is our Father, and you know a father hath a tender affection over 4. Reason. his children, and if it be thus with men, then it is much more with God towards his children; thou needst not to feare the missing of his mercy, if thou be one of Gods children.

The consideration of this, that God is excee­ding mercifull, should draw us close unto God, 1. Vse. that is, is God mercifull, then let us run unto him; this hoping of mercy, should winne us to come unto him; for what is that which makes a Traytor, [Page 294] or a Malefactor after Hue and cry, to come in and lay downe the armes of Rebellion, but the Pro­clamation of mercy? and in hope of this he comes in; Therefore when you heare that Christ is ex­ceeding mercifull, then come in: only lay downe the armes of rebellion, and you shall finde mercy.

Object. Oh but saith some, I would willingly come unto Christ, but alas, my sinnes are so ma­ny, Object. and so great, that I feare Christ will not re­ceive mee.

Answ. To this I answer; what if thy sinnes be exceeding great and many, yet they are not Infi­nite, Answ. that is, they doe not exceed the price payed for them. But God is Infinite in mercy, and there­fore exceeds all thy sinnes. Againe, consider the a­bilitie and power of God, he is able to make thee cleane, and purge thee from all iniquitie; and there­fore feare not the greatnesse of thy sinnes: only la­bour to finde the condition, faith, in thee: and then come and take of Christ freely.

Secondly, if God be exceeding mercifull, then let men take heed, that they wrong not them­selves 2. Vse. in regard of salvation by the neglect of those meanes, whereby grace is got: that is, let men be humble, and then let them know, that Christ is mercifull: And that you may not put off repentance, and the getting of grace, consider these particulars.

The first thing is this, take the time and oppor­tunitie when grace is offered, that is, it will bee 1. Helpe. good for you to strike while the Iron is hot, [Page 295] and grinde while the winde blowes, and saile when there is a faire gale; so it is good to follow the spirit in its motion: for as there is a time when the spirit is offered, so there is a time when the spirit may not be got, and therefore it is, that this time is so insisted upon so often in Hebr. 3. To day if yee will heare his voyce, &c. that is, there is a time when God will not be found of us, though wee would give a world to have but one motion of the spirit againe, one moment of repentance, one offer of grace, but you shall not: well then, now you have the time and opportunity, that is, the day of salvation; I offer you Christ and sal­vation, and you may have him if you will but re­ceive him, that is, if you will but suffer him to rule in your hearts, if you will but acknowledge him to bee your Lord and King; you shall have him whatsoever thou art, or hast beene for the time past; onely if you will be a new man for the time to come: but if you will not receive Christ now, but refuse him, there shall a time come, when thou wouldest receive him, but then thou shalt not. Remember the five foolish Virgins, Matth. 25. They were shut out of the marriage cham­ber, and so maist thou, if thou now refuse him.

Secondly, consider that repentance is not in 2. Helpe. thine owne power, that is, it is a turning of the heart and casting of a man into a new mould, the setting of the heart the right way, and withall know, that there is a false repentance: Cain and Esau, and Iudas repented, as well as Paul and Peter [Page 296] and David, but the one proceeded from the Spi­rit, and the other from the flesh: it must be sound repentance, if it be acceptable: now this no man can doe of his owne power and strength, except there bee a supernaturall worke of grace in the soule. There are two causes why God doth afflict his children; First, God afflicts his children, be­cause of some scandall, I speake now of Gods children, and thus David was afflicted, because he gave a just occasion of scandall in the matter of Vriah; therefore God afflicts him: Secondly, to weane them from the world, because God knowes till they be humble, and basely esteeme of them­selves, and the world, they will not prize Christ, or grace; but when they are throughly humbled then they will come in and take Christ; and there­fore it is, that wee preach Christ generally unto all, that whosoever will come and take him, may have him: and therefore this is the question that wee move and propound unto all men, whether they will receive Christ, that is, whether they will take him above all things for better or worse, to bee their Lord, Master, and King; if they will thus receive him, they shall have him: it is no matter, as I said, what a man is, or what a man was, onely if he will be another man for the time to come; and therefore it is false preaching, to say, they must come thus, and thus, as if Christ were purchast with our owne gift; but we preach Christ freely, without any condition, without any exceptions of persons, Whosoever will let [Page 297] him come and take of the Water of life freely, as in Revel. 21. And that Christ is thus ready to re­ceive humbled sinners, you may see in his readi­nesse to receive all manner of people, whilest hee was on the earth, with severall diseases: hee put none away that came unto him. Againe, consider that if Christ should not bee mercifull, then the end of his Redemption should be lost: for where­fore came he but to show mercy unto sinners? A­gaine, consider how ready he is to receive sinners, from the mouth of his Ministers. 2 Corinth. 5. 20. Now then wee are Embassadors for Christ; as though God did beseech you by us, wee pray you in Christs stead, be yee reconciled to God: that is, wee use all the perswasions, and motives that we can; wee ex­hort, rebuke, instruct you, and all to this end to make you willing to receive Christ; nay wee doe not onely beseech you, but with those in the Gos­pel, we compell you to come in, that is, wee per­swade you often against your wils, to receive Christ. Now the things that keepes men from Christ is this; they say, that they are not fit to come to Christ, and therefore they will not come: but men are deceived, for there is no other fitting condition required of us by God; onely be­leeve, and you shall be saved, that is, if you have but a desire to come to Christ, you may have him: as for example, if there should be a generall proclamation made by the King, for all offenders let their crimes bee what they will; that whosoe­ver will come in, and lay downe his armes of re­bellion [Page 298] and acknowledge him to bee Supreme, shall have pardon; it may bee there is some offen­ders that have greater crimes then others, and o­thers lesse, whatsoever difference there be, it mat­ters not if they will but come in, they shall have pardon: so I say unto you, if you will come in, it matters not what your sinnes were, or are; Christ here hath made a generall proclamation, that whosoever will come in, shall have mercy; there­fore feare not what your sinnes bee, onely get a willing heart to part with sinne, and cleave fast unto Christ, and Christ will not forsake you. In the time of the law every seventh yeere, there was a Iubilee, wherein every servant was made free from his Master; but if any refused then, then he was to be bored thorow the eares, and to serve his Master for ever: beloved, now is the yeere of Iubilee, you may now bee free men in Christ, if you will but receive Christ; but if you will not then you shall bee markt for the devill, and serve him for ever: therefore, as Pyrrhus said unto his servants, he that will freely goe with me unto the battell, let him come; so I say unto you, if you will freely come in unto Christ, come, and Christ will receive you; but if you will not, Christ will not have you to goe with him, that is, you shall not: but this you will not doe till you bee hum­bled; and therefore labour to get humiliation, and then whatsoever your sinnes are, you shall bee saved, if you will but receive Christ. Therefore examine your selves in what a frame your hearts [Page 299] stand in; if so bee you finde that your hearts are hardned (as the Apostle saith) that is, such as cannot repent, it will be a difficult thing for you to receive Christ; that is, if you have put the spi­rit by his proper worke, and have hardned your hearts from his feare, it will be a hard matter for you to get the spirit of repentance; the Apostle cals men in this estate, like Trees twice pluckt up by the rootes, Iude verse 12. that is, it will bee a hard matter to make them to grow againe, and be fruitfull: but if you be thorow­ly humbled, Christ is exceeding mercifull and ready to re­ceive you unto fa­vour.

Imprimatur.

Rob. Austine. Iuly 30. 1633.