2 KingsTHE FIRST LECTVRE VPON THE NINTH VERSE.

THE holy Ghost hath replenished the whole body of the Scriptures, The Scriptures full of rarities and wonders. with more strange and miracu­lous relations, then any pen of an humane writer could ever conceive, or comprehend. In which respect he may be called truly, the Father of Hi­stories. For why? Scarce we shall light upon any chapter in the history of the old or new Testa­ment, (yea some Prophecies) wherein some no­table monument of Gods extraordinary and miraculous power, either the bared arme and hand, or some finger of God, is not discovered. In some one Chapter perhaps, some two or three wonders offer themselves to our view, one upon another, of remarkeable note. Witnesse those un­heard of, and unparalled examples of the deluge, confusion of langua­ges, Gen. 7. Gen. 11. Gen. 22. Gen. 32. Gen. 42. Exod. 6.7.8. &c. Exod. 13 Iosh. 7.8. Iudg. 8. framing of the Arke, the birth and sacrificing of Isaak, the victory of Iacob wrestling with God, the preservation of the Church in the fa­mine, the ten plagues of Egypt, the wonderfull passage through the red sea and wildernesse to the holy land, the victories of Ioshua even by Rams horns and potsherds, Gedeons fleece, the conquest of Sifera, the Suns standing still, and returning ten degrees, Ionahs rescue from the Whale, and the Prophet Daniel from the Lions. And, for the new Testament, what is it, save a continued tenor of divine and miraculous operations of the Lord Jesus and his Apostles? So that we may perceive the holy Ghost to reigne in this kinde, and to take a kinde of felicity, to get out from naked and common discourse, to some rare and wonderfull expressi­on of the workes of God, his Revelations, visions, and strange acts in and for his Church. The cause why? And surely, if we shall enquire into the reason here­of; we shall finde, that the Lord hath in wisdome chosen this course, as well knowing the mould and frame of them he had then, 1 Our lumpish earthy mould. and hath now to deale withall: I meane both those Jewes, and us Gentiles, all the fonnes of Adam and the flesh. That is with cloddy, carnall, dead and sensuall creatures, stiffnecked and rebellious ones; wits and affecti­ons savouring nothing but the creature, or at least promises of meer tem­porall kinde, but as for matters of divinity and spirituall nature, utterly savourlesse. Contraries are cured by contraries: and if there be any thing able to raise and elevate muddy and loggish spirits from the dunghill, and from creeping heer below: it must be a divine streame of strange and unheard of accidents, administrations, and atcheivements, whereby the base heart of man (as the Angel in the smoke of the sacrifice) may [Page 3] rise up to heavenly and holy thoughts and affections. Hereby the dull and blunt sences the dead hearts of sinfull men are whetted up, (farre more then by ravishing musique) to Gods matters, and are taken off from the earth.

Moreover, the Lord hath bin faine to take the advantage of our base frame, 2 By sensible things God takes us at ad­vantage. (which is much amused and astonisht at the sight and hearsay of uncouth and strange matters:) to drive in thereby holy things, which else would be but flat notions, vanishing and comming to nothing: the tree which hath long lien sodding in the ditch, if it be once unsettled, may be carried home. Much harder is it to stir the sence and quicken the affecti­on, lying dead and in cool bloud, then to work a further and superior im­pression in it, being once raised. The spirit of a man, though it be corrupt and dead, yet being immortall, cannot so far forget it selfe (if once God quicken it) as to lay aside her nature altogether. Therefore the Lord mainly aimes at stirring of it up from her dead frame. No other reason can be given why Iohn Baptist came with such a hideous outside of apparrel, camels haire, course diet, Luke 3. and also with the extraordinary spi­rit of Elia: save that the people being taken at first by his guise and ha­bit, might be wrought upon the more easily by his Ministry, preparing and levelling their rough and high spirits for their Lord Jesus. And what other use had all those miracles wherewith the doctrine of Christ, and all the preaching of the Apostles were accompanied: save this, that by and with them as by Tunnels, the influence, power and authority of truth might enter and prevaile with the mindes and consciences of the hearers ere they were aware? That, they being amazed and convinced by the greatnesse of those signes and effects which attended and followed the word, might have no power nor spirit left in them to contradict him that spake thereby: but yeeld and beleeve the truth for the workes sake. The miracles themselves, the healing of a leper, the restoring of the lame, the raising up of the dead, the healing of the sicke; the doing of the workes, and benefiting of the persons, was not the issue and intent of the worker: but that the glory of that God, the grace of that spirit which wrought such wonders might soke and sinke into the soules of men, before and upon, whose eies and persons those miracles were discovered: That by this meane, conversion from Idols, and sinfull courses, unto the living God might be effected, through faith in the pro­mise. Witnesse that story of the woman of Samaria in the fourth of S. Iohn: To whom the Lord Jesus did so expresse himselfe, as to declare all the secrets of her heart, to convince her of all the villanies that ever she had committed in all her seven husbands time: and why? Surely that she having her loade of heart within her, might go into the City, & tell it her kindred and acquaintance, draw them to Christ himselfe, as being asto­nisht at his excellency; and being once within his compasse, might be easily pulled by his doctrine, to a further pitch of grace, and say, Now we beleeve not because of the wordes which thou hast spoken: but be­cause we have heard him speake himselfe.

This should teach us a wide difference between Gods word and the writings, and stories of Heathens; Vse of in­struct. who to get themselves a name among men, and to sute the eloquence of their stile, either Greeke or Latine Po­ets [Page 4] and Historians, have stuffed their writings with abundance of rarities and wonders, for the procuring admiration of men, and appetite of Rea­ders, Branch 1 curious of Novelties: But alas! their relations being justly suspiti­ous, Heathen sto­ries unlike the Scripture. and for the most part fabulous and vaine, savoring of mans base spirit, and lying invention, doe as much dishonour their fidelity, as they magnifie their language and skill in contriving; they doe but Ape the Scriptures, and steale away the minds of Students; who, although they may lawfully further themselves by the tongue and phrase, yet ought to take heed how they bee taken too farre with them, as some profane wits have beene, who have not stuck to scorne some writers of Scrip­ture, in comparison of this or that Heathen writers. No, give all their due, but reserve that preeminence of worth to the Scriptures, which they deserve; being as much beyond the most exact writer of Story for their Antiquity, purity, Majesty, and authority, as the Sunne is above the poo­rest starre in the firmament.

Branch 2 And secondly, this observation might leave much instruction with us, if we were willing to embrace it. And first it might set a glasse before our eyes to behold in our nature, that wofull insensiblenesse and unper­ceiving of holy things. Rom. 8.6.7. The carnall man (saith Saint Paul) conceiveth not the things of God, neither yet can do: they are spiritually discerned by the power of another principle. I say not that this course of miracles, or wonderfull effects is able to overcome this stupor of our understan­ding: no, there must be a further progresse of the spirit of grace to effect that: yet this externall and remote preparative may be enough to convince us what a spirit of old Adam dwels in us, and what a curse lyes upon our nature, for the resisting of that light of truth which was put into us in our creation. And that is the losse not only of actuall light, but even of disposition to apprehend the truths which are offred us, for the cure of our disease. Our faculty to understand is still left in us, so that we are not meere blockes and beetles: But in matters of God, so originally are we blunted and dulled in our spirits and sences, so disabled, and so dis­guized, so deeply also implunged into a life of sence and sottish sensuality, that the mysteries of God are quite above us. As the nature of sensible creatures in kind, exceeds the vegetable, and the reasonable goes beyond them, so that each of them wants a faculty to reach the others object: so doth the mystery of God, of Christ, of grace, exceed the understan­ding of a meere reasonable creature. I shall meete with a better ground of opening this point after: here only let this suffice to abase us, and hold us downe before God, as degenerate and miserable creatures in respect of this our incapablenesse of holy things. Jewes strange­ly insensible of Gods mira­cles. We can cry out of the Jewes, whom the Scriptures were written unto, for that they were so dull and slow of heart to conceive the matters of God, his workes and wayes, when as yet they were beaten into every sence as it were with hammers of extraordinary and divine Prophecies, Visions, miracles, and waies of revealing. Oh! say men; doubtlesse had we seene the standing up of the sea on both sides, dry in the midst, the returne of the waters upon the E­gyptians, the gushing forth of water from a Rock, and the bringing in of such a number of quailes: how would we have acknowledged the power and Majesty of God? Had we seene the Law given by Angels with ter­rors [Page 5] and fire: had we beheld with our eyes the person of Iohn (a miracle without miracles) and the wonders which Christ and the Apostles ad­ded to their Sermons: how would we have beene ravished with them and beleeved? I answer: so should they have done indeed, and you if you had beene in their places: But alas! as they did, so should you have done, without more grace, and that appeares by this, that now being un­der far greater convictions, and a way of God as far exceeding the power of those outward signes, as heaven exceeds earth, yet you are as farre from conceiving and beleeving as they.

Thirdly, it should scare and terrifie all of us, who now injoy the body Vse 2 of Scripture compleate, Humiliation. together with all the helpes of those divine or­dinances which are bestowed upon the Church of Christ, both publicke and private; for that (notwithstanding all these) the most people still re­maine unperswaded, or halfe perswaded of the truth. Heb [...] 2.2.3.4. Saint Paul to the Hebrewes, Cap. 2. tells us, if they who despised Moses Law, upon two or three witnesses were condemned: what shall become of them who despise so great salvation? who still distrust that truth of God which was first spoken by the Lord of heaven and earth, comming in the flesh, Miracles serve to convince the soule of the truth sea­led thereby. afterward confirmed by such as heard him, by miracles and the power of the word in those who were converted: So may I say here; this very text of Naaman shall stand up and convince all that maintaine selfe and selfe-love, carnall and corrupt reason against the truth and power of the promise; yea, this miracle whereby the word was strengthned, with all those miracles by which any truth of Christ hath since been justified, shall rise up and convince all unbeleevers, I meane such as live under meanes in that day. For why? Though they saw none of these miracles, yet hearing the word, beholding the seales, receiving them into all our sences, I say such a word as hath beene ratified by all the wonders of the Old and New Testament serving to beare down a base heart of un­beliefe, about the truth, power, love, al-sufficiency of God: if they be­leeve not by all these, they shall be condemned justly by that authority which they have despised, yea the very frame of the Scriptures, and the expressions of so many strange and admirable passages, serving to raise up a base and crawling spirit to heaven: if we shall be found unbeleevers in that great day of Christ: shall be brought forth as a witnesse against us, for our horrible insensiblenesse and stupor of minde and heart. Unbeleefe of Scripture and Truth of God after so many miracles, very damnable. For by these the Lord hath (as it were) striven to engraven in our spirits, as with the pen of a Diamond, the truthes of God, and mystery of Christ. If then our soules shall be found so hard and flinty, that this point hath not pierced them: if wee be still unconvinced, and this instrument of gold hath no more left impression upon us, then if a straw or rotten sticke had beene used to write in our tables of stone, oh how fearefull shall our con­demnation be!

If any man shall step in here, and demand, Quest. Miracles how far ceased, hard to say. hath God so sufficiently confirmed his truth by miracles, that there shall neede no more? I an­swer, I know its the opinion of many, that they are wholly ceased, and that because the use of them is ceased. Answ. For that spirit which attends the Ministry of the word, carries a conviction of the truth into the mind, ac­cording to all that is in the truth. Now if it be so, then that spirit per­swades [Page 6] the soule of all the truth, aswell in respect of the confirmation of it, by miracles as otherwise; but as I stagger much about this opinion, so yet I am loth to affirme, that the Church hath any warrant under faith to looke for the gift of miracles, to be assuredly vouchsafed her, although the ends thereof may seeme very weighty. Who can, or dare deny, but that the calling of those Americans, to the knowledge of the truth, may seeme a weighty occasion to expect from God the gift of miracles? partly by reason of their language, almost impossible to be attained, ex­cept by either a miraculous, or at least a marveilous gift? partly, because there be poore inducements to draw such imperswasible and brutish spi­rits, to cast so much as their eyes upon any meanes to induce them to beleeve? In both which respects, I dare not deny, but that as Satan by lying wonders prevailes much with such as perish, so the Lord may vouchsafe this spirit of miracles to his Church, when his time is come, to effect the conversion of such. Only I adde, that when his time is come, he will grant his Church an instinct of spirit, to aske it, and joyne serious­ly in the meanes to attaine it; which else he will not incline them unto, his time not being come. For wee must weigh the ends of our travell in­to remote parts: whither for our owne ends, or for publique. If our owne respects be chiefe, we have no cause to looke for miracles. But I chuse rather to leave the thing in Gods dispose.

Vse 4 Lastly, let it exhort us both generally and specially, first, to sue ear­nestly to the Lord Jesus our Prophet, Exhortation. the Word of the Father, and the first inditer of all Scripture, Spirit of ac­knowledge­ment of God in his word is to be sought by prayer. the contriver of all the passages thereof, the worker of all wonders, and the Author of all grace and wisedome, that he would vouchsafe us the spirit of revelation and acknowledgement of him (as Saint Paul speakes, Ephes. 1.18.) That we being enlightned in our mindes, may conceive aright of the true scope and intent of the Spirit in the Scriptures: Branch 1. ge­nerall. and that he would intimate our hearts with the purpose thereof; which is, that our soules might be captivated under the power and authority of the speaker: That we rest not in the outside of miracles, wonders, parables, similitudes which we heare, or read, but considering their aime, be carried downe the streame of the thing spoken, yea the power, To rest in the barke of the word or of mi­racles, Para­bles, Simili­tudes, is dan­gerous. soveraignty, and faithfulnesse of the speaker: Not only thereby conceiving more cleerely in our mindes of the Lord, his Attri­butes and the truths revealed, but much more ravished in our affections towards him for the good things whereof we have tasted. Many chuse patheticall texts, histories and accidents, actions and speeches of speciall note, to read and please themselves in; some delight to read of the buil­ding of the Temple, others of the passion of Christ, others other parcells of Scripture to provoke admiration and discourse, even as they might read any other booke of tales and wonders: some also read texts of de­votion and holinesse, as the Psalmes, or wise sentences, as the Proverbs with a morrall spirit and scope only, but never muse of the severall ends of such places nor the spirit of grace therein, save onely to amuse their mindes, and stirre up pangs of affection: But by these, to come neerer to know their owne base hearts, or to close with the examples of such grace, to feare the judgements of God the more deepely, to beleeve the promises better, to subject themselves more to the commands of God [Page 7] and in all to see his foote-steps and to adore the speaker, few attaine it. Therefore let us read these texts with prayer to God for sence and savor of their meaning and scope: that we may attaine the spiritualnesse of them: Else we shall answer heavily to God for making the solemne and reverend truths of God, an occasion to nourish and maintaine that cor­rupt disposition, novelty, carnall admiration, jangling and unprofitable­nesse, which the Scripture especially serves to mortifie in us.

To give a taste of my meaning in an instance: An instance of the exhort. let that be the miracle recorded 2 King. 7. to wit, the Prophet Elisha his causing of the Iron to swimme, when it was fallen into the water; he that reads it as a bare mi­racle will onely vanish in a wondering humor: but he that reads it with faith, and reverence, will behold the power of God, over-ruling the creatures quality, and causing the waighty body of iron to float like a chip, contrary to the nature of it. And what will such a meditation picke out of it? Surely a sweet consolation in the power of God; viz. to over-rule a worse nature in a worse subject: even the dulnesse and lumpishnesse of an heavy heart in matters of God, and cause it to mount up from this base dunghill, whereunto tis fixed, unto heaven and holy thoughts: yea, to change this hard heart, more hard then a flint, or iron, and make it a soft and fleshy heart, to write his covenant in it, and cause it to walke in his Commandements; where from tis as farre as iron from swimming. If then the casting in of a sticke could worke such an effect: if the bare power of God (onely for a witnesse that the worke then intended was from God) without any respect to the iron it selfe, could doe this great thing: what shall be the power of God working in and by the bloodshed and intercession of the Lord Jesus upon an heart of heavier frame and harder, which thereby shall be much the better in it selfe, besides the in­finite honour which the worker of this miraculous change shall purchase to himselfe by it? although to carnall reason it may seeme impossible?

And in particular, 2. Branch, par­ticular. let this exhort us all to be more studious and zealous observers of this text in hand. Our Saviour could set a speciall marke upon it, as containing peculiar instruction for us, to cast down those strong forts and high thoughts in us, Naamans sto­ry, and the passages there­of, very remar­kable. which doe destroy the simplicity of selfe-deniall, faith, and the obedience of Christ. Surely if strange things will affect us, as who now adaies affect not (Athenian wise) new and strange reports and accidents, to heare and to tell them (though emptily and as passages for present talke) this text hath cause, and may plead to be speci­ally marked above many. Which containes the cure of the onely leper to whom (above all them in Israel) Elisha was sent Naaman a stranger and Heathen Aramite; sutable whereto are all the circumstances making toward it: The very roote and first occasion of it was strange, Particulars of it summed up. by a poore damosell and captive (yet one that had taken notice of Elisha to very good purpose.) The disease strange, an incurable leprosie; the cure strange, by the applying of common water to his flesh (to reason incre­dible.) The course by Naaman strange in mistaking an Idolatrous King for his Physitian, in steed of an holy Prophet: the redresse of the error strange, by an intimation from God, to fetch him the right way to the Prophet: his carriage strange, in humble sliding before a poore Prophets doore, and (to come neerer the text) the message uncouth and strange, [Page 8] for a Prophet not to vouchsafe to come to the doore to a petitioning Prince, but to send an aloofe message: Naamans enterteining it strange, and promising but a sinister successe, (for what likelyhood is it that a pa­tient raging at his Physitian should be cured?) The perswasion strange even by servants, (not likely either to perswade aright, or to prevaile by perswading) But above all the effect of this counsell, strange, that he should obey his servants, who cavelled against the Prophet: the successe of his obeying strange, to recover his flesh as the flesh of a child: And to conclude, the consequents of the successe strange, both his spirituall cure of Soule-leprosie, the extraordinary zeale and resolution to re­nounce Idols for the true God: and the most sincere detestation of that most predominant and beloved lust, which before had prevailed, to wit, to worship Rimmon himself, & be his Masters leaning stock in that worship. So many strange concurrences, might (I say) justly force our attention to this story: and yet the chiefe thing contained in it, is no stranger thing, then that which we daily carry about us, I mean self and carnall reason: But so intricated and wrapped about us, so deeply seated and hidden in our spirits, that (without the great goodnesse of God) we shall behold it, read it over and over, wonder at it in Naaman, but see none of it in our selves, and so leave the perusall of this Treatise with as small fruit as we began it. Which penalty the Lord keep from us! and so meet with us and match us, in our reading hereof, by the inspiration of his spirit, that this story may be a looking glasse in which this great blur of selfe may so be discer­ned, that the promise and word of God may present a better image unto our soules, and transforme us into it from glory to glory: that he that boasteth may not boast in himselfe, but in the Lord.

A second ge­nerall of the whole text. The person of Naaman the Subject of it.A second generall, as equally concerning the whole text and mixed through it, as the former, is, the subject of this whole text the person of chiefe note, Naaman the leper. The words used by our Saviour, do occasi­on me to touch upon this point, & its of no small importance. To wit, that the Lord passing by all other lepers in Israel, neerer hand, and liker to make use of the Prophets helpe, then one a far off, (who onely by a re­port of a silly wench at second hand, had intelligence of him) should out of his meer grace send him to this Naaman and Naaman to him, (which phrase imports a sending of spirituall efficacy to conversion) and, make him a marke of greater mercy then his owne people, yea an upbraiding to them, in all succeeding generations. Many lepers (saith Christ) there were in the daies of Elisha, but to none of them all, was he sent, save only to Naaman the Syrian. Whether no other lepers at all were healed by Elisha, its heard to say: and me thinkes as hard to imagine, that all lepers should so scape his hands. Perhaps they did not: and partly the Damosells report evinces it, for how else should she so readily point at Elisha for the cure of Naamans disease, if she had never heard of his healing others in that kinde? Howbeit I affirme nothing: she might speake from a generall honour she bare to the Prophets worth: but this is sure: although some lepers might come to Elisha; yet he was sent to none save to Naaman: that is, the Lord used him not to the spirituall good and salvation of any other save him. I hope, I shall not need to prove the truth of his conver­sion: If any doubt of it, let them note, but the scope of our Saviours [Page 9] discourse in that place of Saint Luke, and it will satisfie him: for, except it be granted that Naaman was converted, the whole scope of our Savi­ours speech is overthrowne. And that evident [...]y is this, Luke 4.27. to convince and upbraid his owne countrymen for their contempt and infidelity: and that by Naamans example. As if he should say, Trust not to this that you and I are Townsmen, and neer of acquaintance; God is no excepter of per­sons, grace is free, and mercy is neither of the willer or runner, but of him who sheweth mercy: look well to your selves, that ye despise not the offer I make, as little worth, and thinking your selves Abrahams seed, and chil­dren of the promise: for, (except ye beleeve) the Lord can passe by those of the kingdome, and call in from the East and West, strangers, even such as Naaman, and thrust out the children. Marke then, except Naaman were converted, the Jewes might have had a ready evasion to escape the dint of this exprobration, and have said, Why Lord? Elisha was no more sent to Naaman, then thou art sent to us, there was no more wrought in him, then in us. This had bin to cut the sinewes of Christs argument asunder. And whereas it may be alledged, Christ did no miracles at Na­zareth: I answer, it is uncertaine: But say he did not, it had bin small up­braiding of them, with the want of miracles, if he had not much more cast them in teeth, with the want of that, for which miracles served, I meane grace and faith. This objection then thus removed; I returne and say, that the Lord sent Elisha to Naaman for the cure of soule and body, out of an especiall freedome of Graces, which he denied to others, who were far fairer for it then he: That the glory of this free and sove­raigne mercy and compassion might only be ascribed to God.

The doctrine then hence, is, that Grace is free and soveraigne. And, Doct. Gods grace is free. Rom. 9.10.11. unto this truth doth all the Scripture give witnesse. The Apostle Rom. 9. defending the soveraignty of God, against all cavillers, who cannot en­dure that God should differently impart himselfe to such as are equally inwrapped in the same state of corruption, saith thus, shall the clay say to the Potter, why hast thou formed me thus? And whereas the caviller al­ledges, that this should infer a contradiction between the secret will of God touching the end of the creature, and the revealed, touching the du­ty of the creature, and saith, why doth he then yet complaine? q. d. He hath barred the creature from obeying and beleeving, by a secret deny­ing of power unto it, to do either, and doth he still exhort, warne, threa­ten, and chide? The Apostle answers, Verse 20. Oh man who art thou who jan­glest with God? Is God unrighteous in each act of his whereof thy wit cannot give reason? And in the same Chapter, Wherefore, Verse 16. it is not of the willer, or the runner, but of God who sheweth mercy. Why should all others save Lydia, and the Jailor be left, Acts 16.14. & 27. when Paul came among that people, and all the wise Phylosophers at Athens be passed by, onely De­nus, and Damaris a poore only man and only woman, being excepted? And Acts 17. ult. Who called Rahab and rejected all Jerico? Ruth and not Orpah? Who chose David and refused Eliab? Who separated the Gentile and rejected the Jew? Who is he that saith, not many wise, learned are chosen, but the meane things and foolish of this world to condemne the mighty? 1 Cor. 1.26. Why was that one Eunuch attended and converted by Philip, other Pro­selites being let alone? Surely that we might tremble, and say, Oh the [Page 10] depth of the wisdome, of the justice and mercy of God? how are his waies past finding out! why should one who came at the eleventh houre fare as well as he at the sixt? Because God may doe as he list with his owne. Matth. 20.12. Is thine evill, because he is good? No, for of him, in him, and by him are all things: to him be praise for ever.

Calling to grace double. Unconditio­nall or condi­tionall, both free. What the for­mer is. How it is free?Now that Gods call is free, according to his owne soveraigne plea­sure: appeares by the difference of Calling, which is two fold, the one unconditionall, the other conditionall. The former of these is that ex­ternall call of God whereby he ministers the meanes of the Gospel, by which the effectuall call may be attained. Now it is evident that this is free, for it requires not, nor cannot require any antecedent disposition or fitnesse in the called: All are equally sunke into rebellion in respect of their nature: and as concerning the practice, sure it is that howsoever the morals of some may possibly be worse then others: yet this can be no bar unto Gods free visiting them with light; if he please so to do: and there is no wickednesse of man, over which the grace of the Gospel may not pre­vaile. Deut. 9.4. Say not (saith Moses) that the Lord hath chosen thee from among all other Nations, because thou wert better then they: for thou wert the worst of all Nations: But it was free mercy which thus chose and called thee to the Covenant, and to be a people: That caused the Lord to call thee from all other Nations of the world though all the world were his: A­gaine, it is not the moralnes of any people, nor their vertuous qualities, which can move the Lord to shew them the light of further grace: but if he leave them in their moralities, it is just and righteous. Sure it is, this unconditionall call is as free as the raine which falls upon the earth, in some places plentifully, in some scantly, in some not at all. Even where the Lord in soveraigne wisdome shall please to send it. Some pla­ces the Lord permitted his Apostles to goe to: others the Spirit forbad them to visit. God had no people there, therefore the meanes were held from them. Not, because the meanes were not granted: he had no people; but because he had no people, therefore meanes were not gran­ted. Now concerning this former call, how many Nations of the world are excluded? Untill Christ all the world was excommunicate: (for the times of that ignorance God regarded not) and since Christ, (now full one thousand six hundred years and odde) how many are uncalled? if some speake truly, scarce a sixth or seventh part is yet visited: if it were but the one halfe, it were enough to prove this freedome. Cavills there are some against this former freedome, (the most of which are taken from the respects of more sinfullnesse in those people or their Pre­decessors, or some former contempt:) but they are so idle and senslesse, that the divisers of them, shew rather their desire to oppose, then any sound reason.

The latter is cond [...]tion [...]ll. How free?The second Call is conditionall. And that concernes such as are in­lightned; and that is also soveraignly free, and meerely gracious. For why? this condition is Faith: which is a second free gift to the elect, following the former freedome of visiting with light. Now this condi­on is not all mens lot, All men have not faith. 2 Thess. 3.2. nay it is a flower growing in few gardens. This floweth from Election: So many as the Lord our God shall call, Acts 2.39. and so many as were to be saved [Page 11] beleeved. This condition of faith is not in our freedome of will, but the Lords: Its he, who of his good pleasure workes both the will and the deed: 2 Thess. 3.2. Act. 2.39 & 47. Phil 2.13. John 3.8. Object. and without his spirits breath (which bloweth where it will) no­thing is done. Now this condition of the Gospell, Faith I meane, being so few mens portion, how can it otherwise be, but, where it is, its free grace? But here its objected: That this were to translate a crime upon God needlesly, which may lye upon man. I answer. No; still the crime lyes upon man, God is free. Answ. If the Lord having man (now sunke from his former integrity) at a deepe, yea infinite advantage (which in Adam he had him not at) shall worke out greater glory to his name and attributes, then formerly he could have done, shall any man grudge him this prero­gative, or count him cruell, or tye him to his owne tether? Matth. 20.13.14. Is it not free for him to doe what he pleases with his owne? Is it not in his power to release or not to release his owne advantage? Againe, Object. wheras the cause of this difference is cast upon mans owne default, for not receiving that grace, which he hath freedome to receive or refuse. I answer. Answ. True it is; that condemnation shall never want a just merit thereof, viz. from mans rejecting of grace: but this proves not a freedome in man to ac­cept it of himselfe, if he please: for he rejects not grace by the actuall de­fect of any thing which he had power or free-will in himselfe to doe (see­ing that is meerely from the soveraignty of the caller) but from his actu­all contempt. Object. And whereas some alledge God will not be wanting to any, who are not wanting to themselves: I answer. First, Answ. if this have any truth in it, it is not from hence that ought, in mans concurring with grace, can further the worke of it: But because, first, it is sure, that those who walke not in Gods way, are seldome converted: and secondly, because (usually) the Lord is mercifull to such as doe humbly subject themselves to his way: not opposing and slighting him in it, purposely: and thirdly, because we ought not to discourage any from close attendance upon the meanes: But to affirme, that God is, in the least manner, obliged to doe for all such as are not wanting to themselves (if yet any can be said to be so) its unwarranted: yea, and more then so, The Lord (to shew his ab­solutenesse herein) doth oft times communicate himselfe to such as seeke him not, Esay 65.1. and hide himselfe from such as seeke him (in some sort) and forsakes the morall, the pharisaicall, the vertuous; and cals the vicious, the publicans and sinners: That where sin abounded, Rom. 5.20. grace might abound much more: Many ungodly ones being convinced of their owne wofull incompliablenesse to the grace of God offred, are called, that they might magnifie the freedome of it: and many more civill and morally disposed, who might seeme faire for it; (yet are prone to joyne them­selves purchasers with God, in this great worke) are defeated, that he who will boast, might boast of the Lord: 1 Cor. 1.30. and all might stand as guilty and abominable before God.

But here some will object, True it is, All being fallen from the grace of Creation, stand at Gods curtesie, for he may condemne them, Object. and none can say, What dost thou? And againe, whomsoever God saves, they confesse, that he saves them of his free and meere grace: But yet they adde, This grace is an universall one, answering to the universality of cor­ruption: and therefore by vertue hereof, all may (if they will, and doe not [Page 12] put a barre to themselves) receive this grace, but if they doe not, the cause (say they) is not from any defect in the sufficiency of grace, or from any soveraignty in Gods dispensing it to some, more then others: for (say they) as he ought it to none at all; so, when he offers it freely, he offers it to some one with the same freedome and efficacy, with which he offers it to any one: and the difference of the accepting by one, and the not accepting by another, flowes from the different dispositions, and free-will of him that nilleth or willeth: but not (say they) from any diversity of disposition in God. Besides, the reason why they affirme grace must be universall, is this, because else (say they) God should deale hardly with the creature, to urge it to such a condition of grace as he doth not allow him sufficient strength to performe, and yet punish him for the not performing thereof more deeply, then if such grace had never bin offred: yea, to urge it to performe such a condition as he never was able in his best integrity to performe. I answer. God doth not exact any such condition at mans hand, Answ. as he gave him not sufficient strength to performe. For, man had at the first, strength enough to performe, not onely whatsoever God did then require: But also whatsoever he might require, which included a power to obey universally. And therefore man having lost that power by his fall, stands justly guilty before God of his impotency to beleeve the promise. But they still urge, Adam could not possibly have the pow­er to beleeve, Instan. in his innocency, since that presupposes a thing which A­dam Answ. 1 then was not guilty of, viz. Disobedience. I answer, Adam could not beleeve the pardon of that whereof he was not guilty: But Adam could and did beleeve in generall, by an holy trust, or confidence, upon Gods supporting him during his obeying: which trust though it had ano­ther object (in speciall) then our faith hath, yet (in generall) hath the same. That looked at the alsufficient goodnesse of Creation; this of Redemp­tion; yet both behold God as the same object still of infinite good, (in severall regards) and fidelity to his creature.

Secondly I answer: That is false, and inconsequent, to affirme, that Answ. 2 because God condemned all mankinde for the losse of that grace of crea­tion, which he gave in Adam, to the whole nature of man: Therefore he must needs bestow an universall grace of redemption, in Christ upon the same mankinde, before he can justly punish them for refusing it: I say, this followes not: except it be first proved; that the grace of redemption and the grace of creation, be sutable things holding alike, in nature. But that, they are not: For, in the creation, the Lord could not but impart himselfe to the creature, according to that bounty and goodnesse of his excellent nature without any difference. But in the grace of redemption, Branch 1 it was farre otherwise: of reason. For first, he had all mankinde at an infinite advan­tage by their fall: and might communicate himselfe so farre and no fur­ther then himselfe pleased. Justice was now offended: and therefore, it was free for him to destroy all: and it was infinite mercy, to save any. Prisoners and guilty ones, use not to give law to their Judges, but take Branch 2 law from them. And secondly, although (if the Lord had thought good) he might have extended this grace full as farre, as the offence rea­ched: yet all things considered, viz. That the Lord meant by occasion of this fall, to manifest himselfe to the creature in a further degree then [Page 13] he had done, and to glorifie himselfe far more in his Attributes: there­fore, to limit God to our conceit and proportion in this kinde, were to crosse and contradict his wisdome and ends, as lesse wise then our owne. But it will be objected, Object. If Christ the second Adam were as truly in stead of the whole nature of mankinde to save, as Adam was to destroy: we should infinitely wrong the extent of his satisfaction, if we made it more unable to save, then Adams sinne was to condemne: forasmuch as the A­postle saith, The gift is above the offence. Rom 5.15. Now then if the sinne of mankinde were so imputed to Christ, as the sinne of all mankinde to A­dam, what should hinder the universality of this grace? I answer: Answ. Christ was no such large subject of imputation of all grace, as Adam was of sin. And the Apostle even in the same place where he affirmes the gift to be above the offence, yet compareth [All] condemned in Adam, to [Many] saved by Christ. All and Many, differ much. Verse 19. So that we must know that the imputation of sinne to Christ, was onely such an imputati­on of sinne as concerned the elect only: for if the sinnes of more had bin imputed, surely more had bin saved then the elect. And so Christ should have added to the number of the elect, and bin a Lord not a servant to election, (as a mediator:) nor a foundation of executing it, but a cause of morall swasion to apprehend the truth, and embrace the good which is offered them, I demand, why doe not all pertake it, one as well as another? For if there be such free will in them to receive it, what lets them from it? who would willingly balke heaven who might goe thither, or who would not shun hell, if his shunning desire would serve the turne? Deut. 4. Is there not a naturall selfelove in all to wish well unto themselves, and to avoide the contrary, if that were sufficient? If any shall say, the strong lusts of some dazle their light, and oppresse the free­dome of their will from accepting the offer, then I answer, how can that be called sufficient grace which is faine to give place unto prevailing cor­ruption? That is onely sufficient which is effectuall to overcome and o­versway the will, not which is compelled to yeeld and give place to the prevailing corruption of the will which it meets withall. What a disho­nour is that, to grace not to be able to effect her owne ends, but to be o­vercome by corruption? Grace doubtles, (if it be sufficiently offered to all, that are enlightned) would sufficiently cast downe and subdue the strongest holds, and highest thoughts of resistance, set up in the soule a­gainst it; and so would save all without contradiction, as being an in­vincible principle, as much above the power of sinne, as God is above the creature. Either therefore this universall grace doth convert all who receive it (which none is so absurd as to affirme, being contrary to sense and common experience) or else it must needs be denied to be sufficient and powerfull to doe that which it intendeth. And therefore of necessi­ty there must needs be another grace confessed, as necessary for the effe­cting of that which this universall grace cannot attaine unto, and that is that soveraigne and free grace of the spirit, which peculiarly workes in the elect; not an aid and concurring succour to their free will, but that grace of willing freely, which they want wholly, and that strength to subdue rebellion and unbeleefe which no enlightning grace (alone) can reach: I say it must be a peculiar grace of conversion, which worketh [Page 14] both the will and the deed, and is so effectuall, that no strength either of sinne or the gates of hell can prevaile against it. Thus much I thought not unfit to say, for the explication of the point: enough a popular audi­dience for the ground of a sermon: leaving deeper discourse to Treaties for the nonce.

Vse 1 Now for use, let it be serious exhortation to all sorts to concurre with most humble, Exhort. To confesse the Soveraign­ty of Gods Grace. lowly and equall hearts, with this absolute soveraignty of Gods will and pleasure in the dispensing of his owne grace, where when, and how farre himselfe listeth. Princes alway love to maintaine their owne unlimitednesse and Prerogatives above their subjects, and doe not like it that any subject should make scrutiny into the secret of their so­veraignty. How much more should sinfull dust and ashes beware of prying into and descanting upon the Prerogative of heaven? And because this Branch 1 argument is a large field, I must distinguish it into severall heads. First, then, Cavill not. beware that wee nourish not a cavilling heart against God in this behalfe. Gamaliel advised his fellowes wisely to beware lest they went against the edge with God in the persecuting of the Apostles, Act. 5. least per­haps (saith he) ye be found fighters against God. As if he should say, if ye should pull God against ye, by opposing his Ministers, ye should make a good bargaine of it, and repent ye at leasure. How much more then should we beware of snagging and snarling at Gods secrets? which doe more immediately touch his Crowne and dignity then any thing, and trench upon his glory and Attributes, which are pretious, and which hee will not give to another? Esay 42. Learne we this, that secrets are for the Lord our God, let him alone with them: revealed things are for us. Such is the base pride of our forlorne spirits, that when wee have most deepely im­plunged our selves into the premunire of God, then we can least of all be­teame him the acknowledgement of our misery, and least stoop under his mighty hand: nay, then doe we feele a rebelling and recoyling spirit against God in fighting against his Soveraignty. John 8.33. Much like those Jewes who when they were under the most deepe bondage of the Romans their enemies, yet had the proudest hearts to say, we are Abrahams children, and free men and never served any. The cause whereof, is within our wofull bosomes, viz. that as we have lost our first honor of Creation, so we have lost both understandings to know, and wills to yeeld and bee convinced of it: being like drunken slaves, that dreame of liberty, and make themselves merry with their owne woe: Even so doe we struggle against the prerogative of God, and scorne that any difference at all should be made between us and others.

Numb. 16.Hence comes that fulsome conceit of the most, that all who professe Christianity are in an equall condition to God-ward: all the people of God are holy. They thinke that those Ministers who put difference be­tweene one and other (except open monsters and odious livers) take too much upon them, and out of singularity of spirit, and factious pride, doe but sow the seed of dissention betweene men and women, who else would live alike in neighbourhood and amity. And as for the worke of grace and conversion (which indeed puts the difference) either they conceit themselves to be as forward in it, as the best, or if they be convicted of the contrary, that notwithstanding the common profession which they make [Page 15] with others, yet they come short of them in the spirituall power and fruit of the Covenant and Word, of the Seales and Sacraments: oh they storme and rage as a Beare robbed of her Whelpes! Judg. 18.24 Micah did not make such an out-cry after them who stole his gods, as these doe after them who would rob them of their Idoll of formall profession. Which (in truth) argueth, that their hearts were never truly meekned nor subdued under this do­ctrine of soveraignty. But let all such beware: for every blow which they give to God, lights upon their owne skin: and they carry a blacke marke about them of such as must perish, while they scorne to confesse the misery which they are fallen into: and so to apply themselves to the humble seeking of that peculiar mercy in God which must (if ever they be saved) bring them home to him. Sure it is, that the winding them­selves up in the common sheet of other men, hoping they shall doe as well as they, and abhorring to thinke that others should be better then themselves: whiles yet, they let others goe before them in humiliation and faith: themselves rejecting the meanes of grace: this pride and ful­nesse of selfe conceit will sooner seale them up to hardnesse of heart, and arme them with weapons of pride, and envy, rage and rebellion against Gods soveraignty; then bring them into the least degree or step towards salvation.

Secondly, Lie under the conviction of Soveraignty. let us be exhorted to lie under the conviction of this sad Branch 2 truth, that God is the Soveraigne Lord of his owne grace, to do with his owne what him listeth. The neglect of this duty, is the meane to foster in the heart of man a roote of bitternesse and rancor against God, and so of enimity, treachery & jealousie, the high way to hell. And there­fore, rest not, till thy soule can fully accommodate her judgement to con­fesse this truth, that grace is free, and without all respect of persons. To this end, first consider the root of this soveraignty, 1. partic. Consider the root of Sove­raignty. I meane that infinite advantage which thou hast given the Lord, by thy wilfull fall in Adam. The little weighing whereof hath caused as many errors, and mistakes in Religion and Divinity, as any one. Confesse it to be righteous with God, to take the uttermost advantage against thee, which the most strict justice of his can devise. Admit no carnall corrupt colours of reason, or cavil­lers, against this truth: but lay thine hand upon thy mouth, and say, Thou hast shut up all under disobedience, Oh Lord, most justly, that thou mightst by their sinne, set forth the largenesse of thy Power, justice, and mercy! yea, although thou canst not sometimes unty the knots of carnall objections comming from thy rebellious heart, yet loose thy selfe in this truth of God, and tremble at it saying, this is a depth too deepe for me to fadom, and too high for me to reach: my reason is as the short arme of a poore child, which cannot reach farre: But whether I reach it or not, I am sure, there is an eternall truth in it, wherein I rest. And this step is a great degree towards mercy: and a marke of one whom the Lord will save: I meane to rest convinced, and well apaid concerning this sove­raigne pleasure of God: A rebell, hypocrite, and enemy of God, dare not commit himselfe to this sea: he chuseth rather to creep by the shore of his owne carnall reason, though it be to his owne perdition. It was the speech of an Heathen man, concerning a profound oration, which he had heard a Philosopher make, what I understood (said he) I admired [Page 16] as excellent: and I beleeve also, that was excellent which I understood not: How much more shouldest thou bear in thy judgement, such a reve­rend conviction of Gods matters, though above thee? And secondly, let us rest well contented in the Lords free dispensation of the severall mea­sures of his grace: 2. Instance. Be content that the Lord dispence grace, in what measures he pleaseth. If he please to be found of some that sought him not Esay 65.1. to make a shorter worke of it, yea to intercept them ere they are aware, in the midst of an evill course and to powre in mercy by large measures, battering, breaking and subduing them betimes, and (as it were) all at once; whereas he suffers others, to goe on by the yeare and the se­ven yeare, without working any great matter in them sensibly, but suffers them to welter in their fears, doubts, and complaints: let us not murmur, but acknowledge his Soveraignty. Of which more in the use following.

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

5 Nor for lea­ding into ten­tation.So also, let us not accuse God for suffering them to fall. Its said Hoph­ni and Phinees could not hearken to their father, because God would slay them. And the Jewes could not heare the voice of the Lord, because Esay had foretold the contrary, viz. that God had hardned them. For why? Act. ult. God put no evill into any of them: But because he saw what base­nesse and rebellion was in them already, he left them thereto, and would not overpower their hearts: for it was just for him thereby to be avenged upon them, for their wilfull contempt: and so make them as snares to o­thers, to fall by. Those ten tribes were justly snared by Ieroboams calves, because they had plaid the Idolaters before in Salomons daies, under the freedome of the Temple worship: and so God would plague them for all at once, and both give them a King in wrath, and sweep them away in displeasure. A master having a slie servant, oft drunken and carelesse of his businesse, to the end he may pay him for all, doth justly send him to some place which accidentally occasions him to fall: he sends him up­on an errand justly, but because he means to prevent all his shifts, and pu­nish him soundly, he will suffer him to fall into a snare, that he may take him in the manner, and punish him for all his prankes together. So, when God punishes the sinnes of parents upon the children, Ahabs upon Ieho­ram, Eli's upon those hundred and eighty Priests slaine by Saul, Salomons [Page 17] upon Rehoboam. For why? The Lord beholding them, in the sinnes of their parents imitated and unrepented of, destroies both serpent and egs together. Let us I say strive to be convinced in our judgements, Exod. 20. Nor for pu­nishing the sins of parents in their poste­rity. touch­ing Gods most just Prerogative in all these, and all other kindes: and being settled in judgement we shall not easily stagger in our affection and practise.

Thirdly, let us submit so farre, under this Soveraignty of God, as to do Branch 3 to the uttermost of our power, to obey all his charges and commands, Do what lies in us to obey Gods will. and to stoope to all his ordinances, which he propounds unto us for our con­version. Shall God have us at so great a bay as he hath, and shall we wax carelesse? Or, because we are not able to do that which he requires for the matter, shall we therefore, in a sullen and desperate humour, sit still and doe nothing? Shall we not shun any sinne for conscience, which we can shun, if hired with mony? Because all is not, either in our willing or run­ning, shall we neither will or run? Nay more, put case we have brought up­on us by our sin such an avoidable languor & disability, that we cannot put forth our selves to the uttermost, that common enlightning might worke us: to what? Shall we therefore doe nothing which lies in our power to do? yes surely in holy awe of this freedome of God to do with us, and our endeavours, what him lists, let us tremble, and in all humility doe the best we can: yet trusting to none of it, loathing to be Pharisees and Pela­gians, but abhorring much more to be Epicures and malecontents: walke we in Gods way, in which he only is found, and may be found of us: But those that disdain to heare, to pray, to take paines because God hath the bridle in his owne hand, shew themselves Giants rather, and such as would be revenged upon God, then desirous to get heaven, by submitting to his power and Soveraignty. As those lamps were fitly planted under the olive branches to receive the oile which dropped from them by the pro­vidence of God, so let us accommodate our selves under the dropping of the ordinances, ascribing nothing to our selves, but all to the meer grace of the ordainer, as Zachary there speakes, Zacha. 4 5. not by strength or mans wis­dome, but by my spirit saith the Lord.

Fourthly, let it teach us tendernesse and charity, towards meane ones, Branch 4 ignorant, yea loose and dissolute ones: Be charitable to others. let us not affect the disdaining of the basest, simplest, vilest, (although we ought to loath their manners) but consider thy selfe; if thou onely exceed them in morality, wit, and parts, tremble to think, that such silly ones and ungodly may perhaps a­rise & pull heaven by violence to themselves, and thou with all thine abi­lities be thrust to hell! where were then thy boasting? Ipta was thrust out for a base excrement from the family of Gilead: Judg. 10.4. But they were all glad to seeke him for their Captaine in their distresse: Poore Io­seph the slave, was yet so preferred that the Sun, Moone, and starres, were faine to do homage to him: despise not the least: free grace may make him thy better, and make thee glad to seek to him for helpe and succour ere thou die: and envy not the greatest neither; for the Lord can ingraft thee also into the same stocke, as meane as thou art, if thou canst adore his soveraigne mercy, which magnifies it self, as much in the setting up of the low, as the mighty, that they who boast, might not boast of their person or quality, but of the Lord.

Fifthly, let thy stony heart break in peeces between the hammer of his Soveraignty, and the pillow of his long suffering and patience toward Branch 5 thee. Surely in that he hath so long had thee at so infinite advantage, its strange that ever he should forbear thee so long, Breake thy hard heart hereby. offer thee such meanes & ordinances; or should passe by the daies of thine ignorance, or suffer any seed or remainder of a tender heart to abide in thee. I say, it is strange he should restore thee out of so many perills, diseases, and hazards: stil present thee with hope and possibility of forgetting such a multitude of transgres­sions, and forgiving thy offences. What should all this argue, save a most bountifull abatement of extremity & rigor, and that (notwithstanding his power, yet) his love is more prevailing with him, to spare thee? Shall this kindnesse of his, leading thee to repentance, be an occasion to forget both his soveraignty, and thine owne guiltinesse, and (according to thine hard heart which cannot repent) wax stout and wilfull against him, and so heap up wrath against the day of just vengeance? Rom. 2.4. No, rather, this mixture of both, should keep thee within bounds, and put holy thoughts of his purpose and pleasure into thee: then breed a desperate enmity on the one side, or security on the other, (to both which thy heart is far more pro­pense) then to come in, give up thy weapons, and tremble at thy wret­chednesse.

Branch 6 Sixtly, let this doctrine, not onely convince thy judgement of a truth, that the case thus standeth, Lay downe thy pride and rebellion. between God, and thy soule, but let it pro­ceed, to bring thine heart, and whole selfe, under the authority of this advantage, at which God hath thee. That is, let it worke exceeding hu­miliation, and feare of spirit in thee, and cause thee to pull downe thy peacocks fethers, and lay downe thy pride, rebellion and gainsaying heart, and be as one out of himselfe. As that jailor, when the earthquake had broken the prison doores, Act. 16.27. and loosed the prisoners; thought him­selfe but a dead man: Act. 9. and Paul being under the arrest of Gods might and power, lay for dead. So, the thought of this thy wofull disadvantage under the hand of God, should cause the jollity of thy spirit to quaile, and thy bog and bold heart to be abashed, saying, if this be thus, whence, comes my impudent, resolute purpose to go on in my course? I see, I have not mercy at my command, nor grace pind to my sleeve, when I can but use three or foure good wordes at my death. Alas! I perceive I my selfe am infinitely under the advantage of Justice and wrath, both in Adam, and by my owne wicked courses! Is this then (Oh my soule!) a season of revelling, of casting care away, of adding drunkennesse to thirst? Is this a time to contest, to provoke, to increase sinne by wilful­nesse? What? do I think to scare God by my murmurings and cavills a­gainst him? Oh no! this is the way to make judgement inexcusable! and hell seven times hotter then at first! See Esay 28.22. Therefore lay it to heart as those in Act. 2. did, when they heard Peter shew them what pickle they were in for murdering the Lord of life. Oh! their hearts were gored as with a swords point! So, let rottennesse enter into thy bones, tremble and say, What if the Lord should take this advantage of his to destroy me? What if his long suffering all this while hath onely spared me as a vessel of wrath, that he might with the fuller swinge, come upon me and all at once sweep me to hell? what a taking are those men in who are at their enemies curtesie, as [Page 19] having lost all they have, or condemned in as much as they are worth, and at the mercy of their adversary, who hath got an execution against all their estate? surely hee were an odde man for stoutnesse of stomacke who should stand it out and dare his enemy to ceaze upon him. Alas! Esay 27.4.5. what a poore wretch should he be made? So here, what rescue hath the dry stub­ble against the advantage of fire, if once kindled in it? Oh! if thou canst bring downe thy base and sturdy heart by this meditation, how thou standest at the meere curtesie of him, who cannot only destroy thy body, Luke 12.4.5. but cast body and soule to hell: if this will master thy proud heart and make thee crouch and put thy face within thy knees for confusion and sorrow, thou hast attained some part of that end which this convincement serves for.

Seventhly, yet rest not in this dejection onely. Consider that the so­veraignty Branch 7 of God doth not reach only to destroy the creature, Soveraignty is free to save, as­well as to de­stroy. but some­times to abase it, and save it. There is a soveraignty of mercy, a free and bountifull grace aswell in that God, who hath thee at this advantage, as a power to condemne. And therefore apply thy selfe to the beholding of those cords which the Gospell puts in, and offers thee in this dun­geon, and of that ladder which is thrust in for thee to come up by, as to the meer implodding and sadding thy thoughts with the likelyhood of thy confusion. Consider its one step to pardon, to lay to heart Gods advan­tage. For who are they who perish, who carry a blacke marke of wrath about them? Surely those who either acknowledge no such thing, live at hearts case, and elbow-roome, and come leaping forth in their chaines with Agag, or else (if they heare of it) murmur, fret, and kicke against it. 1 Sam. 15. If then thou hast escaped both, one thing remaineth, escape also an unbelee­ving heart: Rest not in these suburbes of hell, but behold the freedome of mercy in the promise. And do not reach first at Election, and so fal backe and breake thy necke: Election not to be first lookt at, but the offer of grace. But take this first worke of humiliation in thee as an hansell of hope that more shall follow: and as for Gods secrets, they must attend faith, not goe before it. Therefore nakedly and with­out further dispute, convince thy judgement of a possibility of escaping this advantage which God hath thee at. Not by thy struggling and fighting against it (as Pharaoh against the waters returning) but by thy meeke and humble stooping under it. And know, that this doctrine of Gods soveraignty serves to try the spirit of men, of what mettle they are made of, and to condemne none, save the finally rebellious. Those who cease whetting at Gods secrets (as not belonging to them) and only betake themselves to the softly streames of Siloam: beholding with stedfast eye, Deut. 29.29. the freedome, bottomednesse, and unchangeablenesse of the promise, have a marke upon them of such as shall be saved, the soveraignty of Gods ad­vantage against the poore creature notwithstanding. Come then to the Lord and say, thou mayst indeed justly damne me, yet thou mayst also save mee: O Lord doe not destroy thy creature, let it please thee to have mercy, and desire not the death of a poore wretch: with thee the father­lesse shall find mercy, of which I am. What boot shall it be for thee to have my bloud? Oh spare a little! let me recover my selfe: if thou must needs be just powre thy wrath upon despisers, but spare the penitent, and such as lye at thy feet as lost.

Eightly, let this conviction of judgement turne thy soule to make an adventure, and where thou seest a breach made, there to lay the battery Branch 8 of faith, to assay an entrance into the City of grace. The Lord having cut off his plea by as strong a remedy, Assay to be­leeve. and redemption (yea stronger) then e­ver the former advantage lay: calls thee to lay hold of it strongly, in the blood and satisfaction of thy Redeemer. How dost thou find thy selfe affected in this case? Whether chusest thou to curse God, and dye, or to breake and pull downe thy stomacke, and live? judge thy selfe herein acording to the rule? if ever the advantage of God dranke up thy spirit, how wentest thou to worke? didst thou recke thy teene upon God and quarrell with him for his forsaking thee, or soughtst thou after a way of hope, by Gods cutting off his owne advantage in his Sonne? Dost thou behold the Lord Jesus lying at the stake with thy guilt, as thy surety, for whose sake the deadly enmity of God is abated toward thee? And doth this cause thee to take more thought for thy soule, then to dispute with God? Well then, feed thine heart with this thought; that the Lord will save some, and whom, save those whom its provided for; even those who can beleeve that free mercy is as well worth the embracing, as sove­raignty is worth the fearing? and therefore determine with themselves, rather with a trembling foot to goe towards the former, then with a blasphemous mouth to goe to hel? Leave Gods secrets, and try him in his revealed will, and way, he hath professed that none who chuse life shall dye: none shall endure the disadvantage of their sin, who come to Christ, as having discharged them from it, by bearing it for them. Chuse then to live. 1 King. 20.33. Ahab had Benhadad at a great advantage. If his power had driven Benhadad to be stout and desperate, there had beene no remedy, but he must have dyed upon his owne sword. But he left the sharpe point of his advantage, and be thought himselfe that the Kings of Israel were merci­full. His servants put him in hope, that he might possibly fall into mer­cifull hands. This drew him to give over despaire, and to chuse hope, and therefore with trembling acknowledgement of the advantage, and with ropes about their necks, he sends to this King for release, and pardon, and sped of it. Do thou so and prosper; chuse the hope, and renounce the des­paire. All Gods people having two things set before them, by the one whereof they cannot chuse but perish, by the other they may possibly e­scape: they being led by the spirit of hope & grace, forsake bondage, terror, and despaire, and light upon the other. And that conducts them by a doore of hope, to the Pallace of pardon.

When those lepers who were shut out from all company and reliefe, laid together the sad spectacle of the assured dying in the city, with the possible (though perilous) hope of life in the campe of Aram, 2 Kings 7.3.4. Adventure up­on the promise. what did they. They put their lives in their bosomes, they counted them no more worth then a straw under their feet; if they save us, we shall live (say they) if they kill us we are but dead men, better is it for us to die with adventu­ring for life, then to die here in coole bloud: and so they were saved. Doe thou so. Know it, there is no poore soule who was ever freed from Gods advantage and wrath, save they who gave finall free sentence against themselves, as making full account to perish, if mercy did not save them at a narrow and a dead lift, even a hundred to one? Hast thou ever passed [Page 21] this narrow adventure? Then, though (in respect of thy selfe) its an hun­dred to one but thou perish, yet in respect of God and his promise upon which (as a sure bottome) thou venturest, thou canst not but be saved. All the difficulty is in the adventure. Loth are men to carry their lives so loose; skin for skin, and all they have, they will give for life. Job 1. But they whom God hath brought to be at his uttermost advantage, will give over all their owne props, hopes, helpes, duties, devotions, and performances, and carry their lives in their bosome, if they perish by venturing upon the promise, they perish: but to be sure by not beleeving they must perish: He that is brought to this point, may say truely, if I had not perished, I had perished indeed, my perishing was my happinesse: In thus doing, thou hast hope, but otherwise none.

Ninthly, yet so venture thy selfe as a forlorne wretch upon the Lord, Venture not at hap-hazard, but upon a sure stay. Branch 9 and as one that goes not to worke at a meere hap-hazard, but (as one else lost) venture upon a promise, as a sure stay and refuge, which cannot faile thee. If thou be under this condition, the Lord puts thee not upon a meer adventure, which may prove well or ill, but upon the promise of the sure mercies of David, whereof nothing can defeate thee. Esay 5 5.3. Unbeleefe may hold thee some while at the staves end, but such a one as thou art called to know, that thy feares are taken away, and turned to an hope which shall not be ashamed. Take no thought for the advantage which Justice had thee at: the Lord will see to that, and hath seene already to it, in casting it upon his sonne. If thou object, Object. but he hath onely so done for the Elect. I answer. Still goe thou to the markes of his revealed will: Answ. If thou confesse the advantage, to thee belongs the redresse which Christ hath merited by satisfying the claime of justice: Esay 53. The Lord hath laid this penalty upon one whom he loved more deerely then ever he hated thy sinne: feare not therefore but he is appeased. If thou canst humbly come in and plead it for thy selfe, thou art one upon whom the Lord will not serve himselfe, by condemning thee; having already in the flesh of his owne Sonne served himselfe to the uttermost, that thou mightst goe free. Now the Lord hath ceased his plea, and turned it to a desire, that thou wouldest be reconciled, which if thou art content to be, its no rash ven­ture, but its a taking hold upon his strength to make peace: and thou shalt have peace. Esay 27.5. If thou wilt not esteem of this strength of offred reconciliation already wrought for thee without thy cost to be far more precious, then the former advantage of wrath is terrible: Thou shalt be found to ascribe more to the guilt of a finite creature, then to the satisfaction of an infinite God, and the offer of an infinite reconciliation. Come in then and lay hold upon this refuge with strong consolation: Heb. 5. end. Take no more thought what becomes of the plea of justice, then the Lord himselfe doth: if he will have free mercy rejoyce above soveraigne justice, why then shouldst thou shrug at it? and why should thou grudge thy selfe that which God can beteamed thee and so destroy thy selfe, rather then set thy seale to his offer to be happy? True it is, thou hast beene so soaked under the for­mer anguish of the Lords justice and advantage, that thou canst not so easily forget it, and the newes of this mercy seemes an incredible thing unto thee: but remember that the Lord is willing thou out-grow thy feares by degres: though it be not suddenly done, yet be not sullen and [Page 22] wilfull, and time shall work it: mercy shall in time subdue thy suspicious heart: Incline onely; have a comming soule to this offer, and the Lord who suffred thee long in thy rebellions, Esay 55.4. shall much more be patient to­ward thee in thy timorous and weake approaches toward his grace; he shall spare thee as a father spares his child that feares him; Psal. 103. and thy smoa­king flax shall not be put out, nor thy bruised reed be broken, through thy conflict with the drudgery of thy distrustfull heart: Ma [...]t. 12. Reach only at this strength, as able to save thee, and as belonging to thee, and nothing shall come betweene cup and lip to defeat thee: Death it selfe shall but hasten the promise for thee: when the fruit is come to the birth, this strength of the promise shall bring it forth. Wait thou quietly, and be doing good, and thy judgement shall breake out into victory: Whatsoever thy weake be­ginnings were, thy encreases shall be great: Believe it and rest thy selfe, for the mouth of the Lord hath spoken it. Job. 8.7.

Branch 9 Lastly, to end, remember, that in beleeving this promise, thou dost not dishonour the Lord, Faith is the greatest glory, that the soule can yeeld to God. but glorifie him, above whatsoever else thou canst doe for him. Its his scope to shut thee up under this soveraignty of his justice, and shew thee his uttermost advantage: that he may trie thee whether the sense thereof will draw thee to his ends or no: That is, when thou hearest of a free grace above and beyond this justice, purcha­sed by his deare Sonne: that they who beleeve it, may glorifie all his whole excellent union of Attributes in one, and confesse him to be most just, wise, powerfull, and gracious, in his way of redemption, above the grace of creation: I say, he doth trie thee whether thou wilt give him that excellent glory which he hath sought to himselfe by occasion of thy ru­ine. If thine heart then can freely beteame him this glory, and more ful­ly empty it self in the glorifying of him, then in thy own escaping the for­mer advantage: know it, thou shalt honour him above all other honour, in thy beleeving. And by thy distrust, and sealing up thy heart under the darkenesse, bondage and feare of thy former guilt, (whatsoever Sa­tan and unbeleefe tell thee) sure it is thou goest the next way to crosse God of his purposed intention to glorifie himself marveilously in thy pardon and salvation. 2 Thess. 1.8. And therefore instead of his being admired in thee because thou beleevest: he justly will be admired in thy double venge­ance, because it was not enough for thee once to sinne in Adam, but thou addest drunkennesse to thirst, in denying that grace which would have taken occasion by thy sinne, to settle an infinite glory upon himself, and far better estate upon thee, then Adams innocency could have done. And so much for this second use of exhortation.

Secondly, this point should be humiliation to all sorts, because the Vse 2 Lord hath even the best at sundry petty advantages, in each particuler concerning this fraile life. Humliation to all sorts in respect of Gods having us at so infi­nite advan­tage. Although he have released the maine advan­tage, by forgiving us: yet, so long as sinne, and this body of death abi­deth, so long all the penalties abide, incident to our nature: our Lord Jesus himselfe all the daies of his abasement and flesh endured them, and we much more must stoop under them, that we might be conformed to his sufferings. How should it pull downe our carnall presumption and jollity to consider, that even while we are hearing the word, the Lord might stop our breath, (as the breath of one almost, was while this point [Page 23] was in handling, being a sleepe at the sermon) which of us stand not at Gods curtesie for somewhat which others are deprived of. How is our fraile life on the sudden, intercepted? how many are choked with their meate, nay have bin choked with a Fly, or a raison stone? how many make their beds their graves? in the midst of their feasting, their mirth, talke, and company, arrested with the stroke of Gods hand? how many have made their feasting cheare, to be the cheare for their funerall? how many are slaine by the high way by the fall of their horse? others have their eie lasht out by a twig in their travaile? Absolon is snatcht up, by his long head locks, by a shrag of an oake; when we are secure of our children, lo one is scald with water, another drowned in it, another burnt with fire, other come to other sad casualties: All to teach us to humble our soules each day before God, and confesse the many just ad­vantages he hath us at; us I say and ours, and that, salvation is from the Lord: we take it for granted, if we have tilled our grounds, we shall have a sowing season at our pleasure, if we have sowne our seed, and waited our time we shall have our crop, and if we have carried it into our barne, we shall thresh and eat of our travaile: and so (ordinarily) we doe, through mercy: yet we are still at Gods advantage in all, by wet, by drought, by fire, and vermine, and an hundred waies, all to teach us, God is not so tyed to us, or to the meanes and husbandry we use, God is not ty­ed to us in outward pro­tection al­waies. no nor to his promise neither, but that our presumption, infidelity and unthankefulnesse may provok [...] him to use his prerogative, and to destroy all: that so we may walke with more awe and feare before this our God who is a consuming fire: and teach us daily and nightly, to shut up our selves and ours in the Arke of his protection: to arise up, to dresse our selves, to eat, to worke, Deut. 33.11. to walke, to converse, to lye downe, with an humble, thankefull heart, neither as slaves, nor yet as presumers, but as those whom the Lord hath at a perpetuall advantage, and may use it if hee will, and if hee should say (as he might better say it, 1 King. 20.1.3. then that boasting Benhadad did) All thy wives, children are m ne, all thy gold and silver is mine, thy trea­sures also and all thy wealth is mine: yea, if he should lay his hand upon all or any (as which of them is not subject to casualty?) thy mends were in thine owne hands. Oh! with how narrow an eye and foot, and how soberly would we use each blessing if we were bound in a statute to a creditor, to surrender all at an houres warning, and stood at his curtesie for the bread we eat? Would we then take our fill, or the uttermost liber­ty of our commodities? Even so let us walke humbly before God who is our Soveraigne, and hath our lives, wealth, and persons at command, in a moment to surprize us. Let us daily take all as lent us from his hand, let us use all humbly and purely as if we used them not, let us count out selves daily to be in jeopardy, and bid adiew daily to all comforts here below, yea life it selfe. As an holy man being asked over night, whether he would goe to such a place to morrow, or no; answered, I thanke God, Note. I have known no morrow these twenty yeares. A signe, with what an humble, sober heart he used life it selfe, and much more all inferior com­forts, whose tenant at will he confessed himselfe to be, and with what an heart he commended his spirit into the hands of him that gave it, as oft as he lay downe to his rest. And sure it is the little acknowledging of this [Page 24] Soveraignty and salvation of God, is the cause why many of us are com­pelled to learne it, by sad experience, who else might enjoy it with more freedome.

Gods not be­ing tyed to us in grace, urges Prayer for daily assisting grace as very necessary.The like I might speake touching Gods spirituall safeguard of our soules, and the salvation of his Church. The Lord is not absolutely tyed to us in these respects. We should humble our soules for these also, and say, thou canst (Lord) if thou wilt, vouchafe me such a measure of com­fort by beleeving, peace in my conscience, admiration at thy love, bur­ning zeale for thy glory, compassion and brokennesse of heart for my breaches of covenant and daily failings: Thou hast the key of the wombe, of heaven, of the deepes, the grave, and of mine heart: Lord the restraints or enlargements thereof are from thee: Thou hast promised, thy grace shall be sufficient: 2 Cor. 12.7. Esai. 63.13. but my wretched, proud, defiled soule may provoke thee to shrinke in thy graces, thy rolling of bowels and opennesse of spi­rit: But yet thou art the soveraigne Lord of thine owne good things, thou canst if thou wilt, remoove my tickling heart after the world, mine envy, pride, hypocrisie: Thou canst (if thou wilt) purge out my sloth, dead­nesse, hardnesse of heart, security, unthankefulnesse, and the like! Oh Lord these cause me to walke sadly, and to grone daily for ease! Oh that thy good pleasure were to perfect thy first grace, with this second assi­stance and efficacy, and to cast in all those promises to the first, which concerne mortification and a new creature. Oh that I might not provoke thee by my wilfulnesse and unbeliefe to restraine the influence of heaven from mee, and to make thy clowdes as brasse, and mine heart as iron! Lord thou mayst in thy soveraigne free grace enlarge thy selfe! let not my base rebellious distempers dry up the welspring of thy promises.

God gives not account of all his matters.And to conclude, the Lord is a soveraigne God also in respect of his administration of his whole militant Church. Although she be his spouse, and hath a right to all his goodnesse: yet God gives not an account of all his matters, nay oftentimes, she incurres a premunire with God, and by her former, lazy, Laodicean temper of a fulsome, carelesse, surfeted spirit, deserves that the Lord should use his soveraignty and prerogative of discipline over her, for her correction and amendment. Therefore al­though he take not his loving kindnesse from her yet, Sins of the Church, the cause of Gods hiding him­selfe. her Lethargy and Palsey frame, her wearinesse and contempt of his ordinances and their power, may cause him to chasten her with the rods of men. Now we are (in such cases of wanting the meanes, of injury and violence of times, encroaching of enemies, inundation of errors and profanenesse, and de­cay of love and zeale in the better sort) very prone to taxe Gods wise­dome, and call him to our barre, as if we would teach him more wise­dome. See Jer. 12.1.2. But alas! the Lord is a soveraigne God, and knowes what phy­sicke our maladies require, he knowes our rust will not be filed off with­out much rubbing and scowring: He lookes at the generall ends of his providence, which are to punish severely, the declensions and revolts of such as professe his Name: let us not wonder that our praiers sticke in their ascent, and prevaile little: we looke still at meanes and ordinances, to be still as we have beene, but the Lord lookes at the melting and pur­ging out our drosse, and trying us whether we be reprobate silver or no. In this case, what shall we doe? call for our prayers backe againe, and [Page 25] give the Lord over? No surely: let us know we can goe no whither to speed better, if we leave him: but confesse his soveraigne power might force him to a decree against us: & lie low, licking the dust of his feet, John 6.68. 2 King. 23.2.3. &c. Jer. 45.5. Psalm. 119. Mica 7.9. with Iosia and his people, striving as much against the streame as we can, and craving our owne lives may be given us as a prey, if we can speed for no more; but however, not forsaking our covenant nor giving him over, through a sullen discontented heart, till either he plead our cause and bring forth our light, or else make our poore lives tolerable in the midst of our sorrowes, and teach us wisely and faithfully to serve our time. So much for the second Use.

Thirdly, this doctrine is confutation and reproofe of the enemies of Vse 3 Gods soveraignty, or the cavillers, and abusers of it. First, Confutation of all Cavel­lers against the Soveraignty of God. all such as take away the ground of this soveraignty of God. For if it be so as many dreame, that man is only in a darke dungeon, yet still hath his eyes in his head, to see and apprehend light if it be offred: and a liberty of will by Sort. 1 the benefit of light, to embrace and receive it: sure it is, God hath not man at such a deepe advantage as we speake of: ye must marke, all the grace of such men is the will of the flesh, upon generall enlightning. Se­condly, Sort. 2 all that fight against the royall freedome of Gods dispensation of grace by the meanes, to some and not to others: both being every way alike, I say equally distant from it, or from any propension and ac­commodation toward it, either within or without! Oh! it frets them to the very heart to heare, that there should be any such liberty ascribed to God! They confesse that on mans part there may be some barres to hinder grace: But they cannot endure it, that when the object lyes indiffe­rently disposed, then soveraignty should reject, or receive upon meere will, no reason at all appearing: this cuts them to the heart, that they may not bind the hands of God behind him, to carry himselfe alike to all, who lye in equall and faire correspondence to it: But O ye wretches! goe learne what this meanes, not of the willer, or the runner, but of mer­cy. Not our making toward grace, but graces making towards us, saves us. Rom. 9. Thirdly, it reproves our carnall vanity, who in our thoughts will be bold Sort. 3 to prefer such to Gods grace as please us well for their gifts, hearings, re­peatings of sermons, doing duties, and forwardnesse: without teaching them to humble their soules, and cast out their Pharisaicall spirit, which hinders more then all their gifts further them! Oh! Matth. 8. as those Jewes spake of that Ruler, that he deserved he should doe him the favour of healing: so these thinke it were but reasonable that God should grant mercy, to such a towardly and zealous childe, or novice. But as that Ruler hearing of their words to Christ, came himselfe and abased himselfe, cast off his merit, and his building of a Synagogue, professing himselfe unworthy under whose roofe Christ should come, and so prevailed: so must thou deale with the soveraignty of mercy, if ever it be thine. No, no, not the appearances of man can bind the Lord, but his free love must overrule him. The most poore, despised, impotent, and silly wench among all thy brood may speed of mercy, when the bravest, wittiest, and hopefullest of thē goes without. Look at none, despise none by the outward semblance: Grace is free: who knowes but thou mayst be an instrument of sove­raignty, to breed some savor of mercy, even in that wife of thine, which [Page 26] hath long beene most averse in spirit, in that poore drudge of the kitchin, who hath come last to prayers, that child, which of all the rest seemes of least capacity? its not the easinesse of our heart to accept, nor the rebellion thereof to refuse, but the invinciblenesse of the Lords soule, who cannot be pulled from his Elect, and the efficacy of grace, and pow­erfull mercy, which carries the will of the creature before it (not by com­pelling or necessitating of it) but by a sweete perswasion and drawing it by his owne cordes to beleeve it: making it of nilling, willing, and of willingable, and effectuall to embrace it.

Sort. 4 Fourthly, it must stop all the base cavills of men: Oh! saith one, I have spent the best part of seven yeares to obtaine a broken heart, and cannot get it! I see such and such can so melt, and be so lowly, upon the first hearing of the Word, and grow to some measure of faith, in short time, as is incredible. Surely if I had belonged to God, I had long since been ac­cepted! Why? Is not God the soveraigne giver or denier, the furtherer or delayer of his owne grace? Is not mercy his owne, to give at his plea­sure? Is it not thank-worthy if thou get it at the eleventh houre, even up­on the Crosse with the theefe? Esay 65.1. Is God tyed? Is he not sometime found of them that seeke him not? who never dreamt of him, but walked in their ignorance, and jolly in their lawlesse way? And doth he not suffer some that seeke him with a Pharisaicall heart, to goe without? yea, al­though they seeke him humbly, and painefully, doth not he know his owne best season? Is thine eye evill because his is good? doth he tie himselfe alway to one course? God courses in the drawing home of his, very divers. No surely, some he inclines to the meanes and breeds an hope a farre off, others he holds under the meanes a long time in darkenesse: the truth is, he is tyed to no course, to no persons, sea­sons, meanes, or measures. Turne thine impatience to humble selfe-de­niall, and adore God in his liberty: goe to worke aright, and ascribe to no meanes, nor to thy selfe, but his meere good pleasure, and this will Sort. 5 prove the neerer way home, though it seeme further about. Fifthly, doe not abuse this doctrine, to forestall thy care in the use of meanes: Doe not waxe out of measure wicked in shaking of all diligence to heare, be­cause God hath the whole strength in his owne hand, to determine as he pleases. But know, that as the end, so the meanes, and the ordering there­of, is in his hands. Wouldst thou deny thy selfe all succors of the creature to feed and cherish thee, because if the Lord have appointed thee to live, Sort. 6 thou shalt live? and if to dye, no meanes shall sustaine thee? Also doe not by this doctrine, disorder the secret and revealed will of God, but reverendly distinguish and observe both. The one is that by which hee hath determined the ends: Gods will double with the difference. The other whereby he appoints the duties of men: The one is unknowne to thee: adore it, but snare not thy selfe with it: let not that forestall thy care and diligence in use of the meanes ap­pointed by the revealed will. Say not thus, if I knew my selfe ordained to salvation, I would apply my selfe willingly to them: but how doe I know whether I belong to God, Quest. and shall not use the meanes in vaine to encrease my judgement? Answ. I answer thee, Election is not revealed to any to encourage them to use meanes, or beleeve. But meanes of faith are offered to incourage to beleeve. The knowledge of Election (in such as attaine it) flowes from faith, not faith from it. Fall thou to [Page 27] the meanes as God offers them: which shall bee a signe unto thee of an humble and plaine heart: and descant not upon that thou knowest not (a signe of a froward, rebellious spirit.) Thou art in the dungeon: the Lord offers thee a ladder to come out, cords and rags to hale thee up. As Ebedmelec did to Ieremy. Should Ieremy standing in his mire, Jerem. 38.11. have felt more will to descant upon Ebedmelecs purpose in the casting in of rags and cords, then desire to apply himself to the way of comming out, might he not have lyen long enough there? but if God have given thee the heart of Ieremy, to tremble at the dungeon: thou wilt not find leasure to quarrel with Ebedmelec, what his meaning is unto thee, but simply judge his meaning by his act, his love by his cords: and say, thou mayst leave me here still with my cordes upon my shoulders, but it seemes not so by thy offer, for then thou mightst have spared this labor. Therefore, I obey thy charge, and trust thee for drawing me up, who gavest me thy cords! and when I am drawne out, then will I say, now I know thy good will by the effect thereof. Doe so in this case, and prosper. And so much for this second generall, arising from the whole context. And also for this time. Let us pray, &c.

THE SECOND LECTVRE VP­ON THE NINTH VERSE.

WEE come now (beloved) more closely to the words themselves: Entrance upon the ninth vers. and begin with this ninth verse (as an in­troduction to the points following to the twentieth) although it containe none of the five generalls which I intend chiefely to dwell upon, yet it is the key to unlocke the doore of entrance upon all: It containes the immediate occasion of the miraculous cure and conversion of Naaman: Containing the Antece­dents of the cure of Naa­man. and of those antecedent passages which lead unto it; both the message of Elisha and Naamans entertaining thereof, of which after. But for this ninth verse, sithence it hath in it some maine points of doctrine, which depend upon the con­nexion of former verses, we must open them first, as all points gathered out of historicall dependance, require the annalyse of the story before going. Thus then briefly the story leads us to this verse. First, The Analyse of the whole History from the first verse. it pre­sents to us a noble man ( Naaman by name) Earle Marshall to the King of Aram, a man of great valor and courage for warre, and of as great accep­tation and esteeme with his Lord, (being his chiefe favorite, upon whom Branch. 1 [Page 28] the King leaned:) yet a leper, and as much held under with his filthy noy­some malady, as set up by his dignity. And surely if we had not some sowre sawce to our sweet meat we should surfet? if all were according Branch. 2 to our desires without check who should live with us? Secondly, wee have here a providence of God offering to Naaman the newes of a reco­very. For whereas in some former skirmishes, the Aramites had taken prisoners of the Israelites, and among the rest, a young Damosell; lo, it was her lot to be taken into the service of Naamans wife. The maide (whether our of a better observation of Elisha, then ordinary, and re­membring what worthy acts she had heard of him: or whether out of a desire to win favor at the hands of her Mistrisse) seeing how the case stood with her Master, and perceiving well how welcome an addition the cure of his leprosie would prove, to all his other happinesse; calls to minde the Prophet Elisha, telling her Mistrisse that if her Master were but with him, he would soone heale him of it. A speciall and first handsell of providence, swaying her to be the first happy moover in this Branch. 3 frame of miraculous cure. Thirdly, we have Naamans inquisitivenesse and restlessenesse, Prov. 18.1.2. upon the hearsay: For a mans desire he will soone se­parate himselfe. So doth he: lets all matters lye by, and seekes out imme­diately how to compasse his purpose: and in the first place, using the in­terest he had with his master the King, to write letters in his behalfe, to the King of Israel (who now was the vassall of Aram, and therefore at his command to doe what he could, to content him) he obtained his desire. The summe whereof comes to this, that although no letters were directed in speciall to Elisha: yet because it was supposed that there was no sub­ject of Iehorams, who might not quickly be at call to serve his turne in the working of the cure: therefore (as it became a King) he writes to the King of Israel, to see the businesse dispatched.

Branch. 4 Fourthly, we have a great blur and disaster here in the attempt of Naa­man: a greater difficulty affronts his hopes then he feared, to crosse him in his cure. For, the stupid King of Israel, (having small entercourse, and lesse interest in the Prophet of God) mistakes the letter, and the scope of it, and construes it to a sinister sense, viz. that a quarrel was pickt with him, he rends his cloathes, and askes am I God to heale lepers? which doubt­lesse, he had not said, if his thoughts had bin upon the Prophets miraculous assistance two chapters before, 2 King. 3.5.6. when he was in a distresse, for lack of water. Branch. 5 Here therefore the worke stands at a stay. Fifthly, therefore the Lord (whose worke it was to bring Naaman thus farre within the Element of mercy and cure) doth not faile, but puts in life to the businesse: and checks the sencelesse King by a messenger sent from Elisha; who upbraiding him for his sottish ignorance, prompts him with that truth which corrects Na­amans mistake, saying: although thou canst not heale him thy selfe, yet be it knowne to thee, Israel hath a God who hath a Prophet, even Elisha by name, to whom if thou send this man, he will heale him of his lepro­sie. Upon this message the text tells us, that Naaman forsaking the King (who could doe him no good) comes now (full of courage and good hopes) that although he had miscarried hitherto, yet now, at last, he should without any more adoe, speed of his journey. And therefore he with his horses and charets come downe and stand before the doore [Page 29] of Elisha. Thus we see the coherence, and have the patient standing humbly at the doore of the Prophet, forgetting his state, and being at the curtesie of the Prophet for his cure. Now for the last of these.

Two things I would commend unto you out of this verse. Two generals in this ninth verse. The former is, the habit and behaviour of this great Prince, and favorite Naaman, be­ing now at the doore of the Prophet. Wee heare of no rapping or boun­sing at his gate, such as is mentioned of Iehoram in Cap. 7. Vid. cap. who sent a cursed messenger before him to beat downe the doore upon the Prophet and Elders, (met in a holy sort before God in the judgement of famine) and following himselfe, with a bloody threatning, and swearing spirit, God doe so and more, if the head of Elisha stand upon him this day: 1. Generall. N [...]amans humble carri­age. But all humble, and lowly carriage, such as became a petitioning Pati­ent, who though he brought fees enough with him, yet could speed no way, save by waiting and obeying. This behaviour may seeme strange in so potent a Prince at so meane an house as the Prophets, and toward a man in shew so farre inferior, as a poore old man to a Kings favorite. Surely these daies would scarce affords us such a patterne of humblenesse, in great ones toward Gods Ministers. But the reason was, Naaman had, and felt that burden and clog within, which beat off proud thoughts: not only the honour of the Prophet, and divinenesse of the cure awed him: but the yoak which was upon him, subdued all hautinesse, suppressed all stomacke, and pride, telling him, as the case stood, it was no season for him to take upon him imperiously; He was now fighting a new battel, wherein not his armes, but his patience must beare mastries. Doubtlesse, his great spirits might rise, and provoke him to insolency; but still he min­ded his errand, aand for the time, thought it fittest to stoope lest he should loose the maine, his cure hoped for, this amed him and kept him low: standing with all his pompous retinue at the poore gate of poore Elisha, waiting, and glad to waite for a favourable answer.

The point I would urge, is this, Doctrine. Great straights are Gods sea­son to pull downe a stout heart. the only season of working a jolly and stout heart to crouch and creepe, is, when God hath it at a bay, even to stand at his curtesie in some great straight and extermity. It was thus with Naaman; and is thus generally, with most men who are not of desperate madnesse: And, the point is generall (although I shall touch it after in a speciall sence by the text) and applyable both to good and bad. A more wilfull and wicked contrariety hereto, we cannot have then that of Iehoram which I named, who thought to fight it out with God, when the famine pinched him, and to kill the Prophet: and yet (to goe no fur­ther then himselfe confuting himselfe) when hee and Iehoshaphat and a third King went against the King of Moab, Cap. 3. and was at a straight like to perish for lacke of water, both he and the Armies: behold what a change it wrought on the sudden? For then he seekes to the Prophet and bemones the straight in which the Army was, making no other account, but that God might justly suffer them all to perish. And when Elisha dis­dained to looke at him, yet his fiery spirit held it selfe in, by compulsion, from any misdemeanor. So that he must bee a monster of men whom a deepe straight will not subdue and tame unto the stooping to any conditi­ons. I grant this may sometime prove only an act of policy, or of carnall feare, and so cease. We read of a royall spirited Emperour Henry the fourth [Page 30] of Germany who being wearied with the tyranny of sundry Popes, and of Alexander by name: was at last by his roaring Bulls and excommu­nications (which in those daies scared the greatest) brought to such an exigent, that he with his Empresse and their young son, were faine to stand 3. daies barefoot at the proud Popes gate: And being after admitted to his presence, when he was urged to lye prostrate before him, the Pope trea­ding upon his necke, and spurning off his Crowne with his foot: al­though the spirit of the Emperour could have rebelled, and beganne to disdaine it, yet for policy sake, he was compelled to desist. Its noted in Judges that when the Ammonites oppressed Israel: the Elders of Gilead and brethren of Iptha (who before had thrust him out for a bastard) being in a straight for a Captaine, Judg. 10. were compelled to goe to Iptha to crave his returne, and to undertake the warre; and when he cast them in the teeth with their former injurious casting him out, yet the extremity they were in, humbled them, and kept them downe so, that they were glad to take shame to themselves, and to begge aide even of that bastard, when they saw their welfare lay bleeding at the stake, and none fit to helpe them but himselfe. These are but common naturall instances: yet they lay forth the point thus farre, that the naturall spirit of the hautiest, and most dis­dainefull man toward such as himselfe, will abate and come downe when an exigent is upon them: And the like may be said of man toward God, when they are laid upon his bayard, and when he hath them upon the hip by any deepe and straight sore and extremity. Yea, it is true even of Gods owne deare people, already in Covenant with him: whose slavish hearts have often been compelled by Gods Chaines upon them, to forget their jollity and sensuall appetite, and to stoope to Gods power under their straights. That which I formerly spake of the Soveraignty of Gods Na­ture, I may here verifie of the outward extremities which he brings us into: Both serve to bring downe the heart and to make it humble and sub­ject. Iob was an holy man, yet such naturall scurffe the Lord saw to lurke in his spirit, that he was faine, by the losse of all his substance, children, health of body, the enmity of his friends, the terrors upon his soule, the admonition of Elihu, and the Lords owne tawing of him by the view of all his power, and the terror of Leviathan and Behemoth; at last to wring this speech from him, Cap. 42. I abhorre my selfe in dust and ashes. Hezekiah also was a godly King, Job 42.3. but his treasures and wealth and elbow-roome made him so fledge and jolly, that he forgat himselfe, till the Lord smot him with the plague, Esay 38.15. put him in feare of his life, and urged him to say, I will walke all the rest of my daies softly, in the bitternesse of my soule, in the midst of my house. The Lord had him upon the hip, and then he could crouch. 1 King. 19.12.13. Jonah 1. & 2. 1 Sam. 24. Elija, Iona, David, and Salomon, all holy men, yet till they were frayed with the thunder and earthquake: cast into the Whales belly, straighted betweene the choice of either famine, warre, or pestilence, and the like: saw not into the frowardnesse, rebellion, and stoutnesse of their spirit.

But of all others, it is truest of such spirits as the Lord subdues to him­selfe and drawes out of a cursed sinfull course. Such as this patterne in our text resembles, Naaman I meane: for although as yet he was not privy to Gods purpose towards him in this abasing of his stout heart, yet he was [Page 31] (in Gods dispensation) now in the way unto it, and by this as a step came to the other. The prodigall (who is a true mirror in all points of a de­baucht sinner and fugitive from God) was faine to be pursued so narrow­ly by the hand of God, Luk. 14.15.16. that till there was no possibility of subsistence for him any way, he never thinkes of a father, and lesse of returne, and least of humbling himselfe. But when hee was brought to an absolute straight and could no longer hold out, his great stomacke and resolution never to see his father, begins to quaile, and then his father began to savor with him.

It is with the spirit of a sinfull Rebell against God, as it is with a City besieged by a strong enemy: but the City having both abundance of outworkes, and strong forts raised up, with plenty of provision within: besides store of brave souldiers who will spend the last drop of their heart blood, ere it be said, they are cowards, scorne to yeeld their City. But when long time of assault, the instance and unweariednesse of the besie­ging army, hath battered downe all their forts, Simile. murdered all their Souldi­ers with the Canon, beaten downe their Citie over their eares, houses, Temples, walls: and opened a wider breach for entrance then they can make up againe, besides the exhausting of all come and victuall within, and intercepting all succors from without: Then perhaps (when no reme­dy else from forraine aide appeares) they will hang out the white flag, and cry for conditions of surrender: but before, nothing but scorne and de­fiance will be admitted. Even so is it with the unregenerate soule, shee pleases her selfe with her false treasure, the perswasion that she is rich and full and happy, and yet perhaps remaines meerely ignorant, or at least in a formall and dangerous estate, insensible of wrath or danger: This state she findes ease in, and when the Lord would hunt her out of it, she sits up­on her Idolls securely and will not stirre: The out­workes and forts of the soule against God. She imbarkes her selfe in this error, by the conceit of her wealth, health, youth, outward contents, want of crosses, credit, good successe: how can God hate her, giving her all these? if the Lord drive her out of these outworkes, yet she runs into stronger forts, compares her selfe with others worse then her selfe, pleads her civility, innocency of life, good parts, devotions, and moralities: if God ferret her out of this burrow, she will annexe and apply her selfe to Christ (after a fashion) for aide, and entrench her selfe within her duties, teares, good affections, zealous performances, good opinion of others: if this fort be battered, shee will still betake her selfe to her seeming selfe-deniall in many things, forfeit of her will, of sundry lusts, pleasures, bad company, and redeeme selfe with some forfeit of selfe: Shee will not bee pulled out of her Castle of selfe-conceit, nor give up her counterfeit suf­ficiency and treasure within, for any withour, one bird in hand is worth two in the bush: Till at length, custome and confirmed error doe so har­den her, that she will sooner part with her life, then her false happi­nesse, or resigne up her bulwarkes and City to Christ and his besie­ging Army.

In such a case what must the Lord doe? See Deut. 29.19. The siege of God to such a soule. Surely either give her quite over as impregnable; and raise his siege, or else resolve to put her to the uttermost straights that can be: Sometime by blasting her best blessings, and with some deadly disease taking off the edge of worldly content: [Page 32] making her soule to loath dainty meate, or putting a surfet and fulsome­nesse into all which she enjoyes, that she cannot taste them: or letting in a veine of vengeance into conscience, convincing her that all is not well, so that nothing can comfort her, Job 33.14.15. she is Gods enemy, an hypocrite, an un­beleever, wants the promise, lives without God in the world, never was humbled, broken, denyed her selfe, never was lost nor forsaken, and therefore never was out of her owne bottome, to live in another stocke and roote of Christ. When the Lord mixes himselfe really with crosses, with terrors, with law, or Gospell to convince the soule either of sinne, or righteousnesse, then she begins to feele a straight, and to be at a losse: else she is merry: and so long as she hath one ragge to cover her filthi­nesse, one penny in her purse, one crust to gnaw upon, one shred to hang by, Revel. 3.18. she will be cloathed, rich, full, and compleate, Christ shall never heare of her. It must be an hard besetting with a narrow straight, which strips her, and robbes her of her selfe-sufficiency. Therfore Elihu (Iob Cap. 33.) under that one instance of sicknesse; sweetly compares the state of an unregenerate person before straights come, with the estate when they are upon him. Before (saith he) God speakes once and twice, by promises, and by blessings, but man heares like the Adder with a deafe eare: she makes wash-way of patience, word, conscience and all. But when the Lord afflicts both Conscience and body at once, the one with terrours and affrightments in the night (when men should sleepe) the other with a consumption in his parts, so that his bones sticke out and clatter, his soule loathes dainty meat, his moisture is spent, and the buriers and mourners gape for him: Then, in this straight, if an interpreter come and declare his righteousnesse, and set him at liberty, he shall be wel­come: Why? Oh because God hath asswaged his pride! and tamed him so, that whereas before he was too high for any man to talke with, now being on the rack, you may have him at any termes, and willing to come to any conditions. Surely so it is in any other kinde of straight, whereby the licentious spirit of man is subdued and scared: while that lasteth, the man is in a quite contrary frame, to that he was in at liberty.

Reason 1 And what reason may be given hereof? viz. Why the soule is best in case to deale withall under an exigent then otherwise? I answer. First, a straight calls in and limits the spirit which before went at large, and no compasse would hold it: It brings the heart into bounds. The sicke bed is narrrow, the sicke conscience is upon strict termes with God: whereas health and security make men wilde, Job 39.9. like the Roe or wilde Asse. Who shall yoake an Unicorne to the plow? But the Lord having a man upon the hip, can make him stoope to it. The very she Asse, when she is in her monthes may bee a taken in a pit: Jerem. 2.14. cannot rise and runne away, she is in a straight, her big body will not suffer her to escape. Now, whomsoever the Lord converts, he will narrow their course, and bring them to a short Reason 2 account: till then there is no talking with them. Secondly, by an extre­mity, the Lord makes the creature understand his power over it, and that it hath a superior to controll it: whereas before it acknow­ledged Reason 3 no Lord or controller, but it selfe. Thirdly, it abases and pulls downe the error of the heart, and the selfe-love of it, which presented all things in a false view to it, and removed all feare and suspicion farre off, [Page 33] so that as Paul without the law was jolly and alive, so is this living with­out any bands or chaines. Now, under a straight it reflects upon it selfe some sad notions of feare, sinne, guilt, wrath, judgement, so that the case is much changed. Fourthly, it abases the pride of the heart, conceit of it Reason 4 selfe, rebellion against God, and makes it crouch, as knowing there is no fighting against necessity. This Elihu calls Gods hiding of our pride. Straights will take away the bubbling and pride of a wretch, and force him to an humblenesse: yea, they will hold downe the spirit to a patience and bearing long, so that the Lord may take leasure to doe that which a free heart and jolly, in sinne could not attend unto: before a Sermon of an houre long was irkesome: Now with Saul (at Damascus gates) it takes law, and saith, what wilt thou have me to doe? Fiftly, it bores an eare into Reason 5 the soule which before had none, it pierces the heart, and makes it apt to heare, yea swift: tractable, and teachable, saying, speake Lord for thy ser­vant heares. Sixtly, it provokes diligence, painefullnesse and unwearied­nesse Reason 6 in using of meanes. As Ninivee under Ionas arrest: which before lay in a bed of ease, sloth and sottish carelesnesse. Seventhly, it makes Reason 7 the heart glad of any one word of hope, possibility of remedy, and pro­mise of mercy. Eightly, it breakes the heart, and melts it, to heare that Reason 8 the Lord will encline toward it, being so low brought as it is. Ninthly, Reason 9 it causes a marveilous esteeme of mercy: sets a wonderfull terrible hiew upon sinne, and a precious marke upon forgivenesse: causes the soule to forget all her vanities & former objects in respect of that she would have. Oh! Naamans disease seemed now hideous, a cure precious, all his ho­nour and favour at home is forgotten for the time. Tenthly, it causes the Reason 10 soule to be glad of remedy from whomsoever, be he never so base, mean, and despised, yet he shall be precious who can heale him: he will not starve for lacke of plate or silver to eat or drinke out of, but he will stoop to any Physitian, as Naaman here did. And to conclude he is now meet Reason 11 to accept of a remedy upon the termes of his Physitian (which though Naaman was not yet, because not tawed throughly) yet he is in prepara­tion to it. He is content upon any conditions to have ease, to renounce his owne mony and price as Naaman, to accept it of free gift, to be as bare and beggarly as if he had not one brasse farthing: and to make his best re­quitall, to be only this; a free acknowledgement of the meere, naked, entire, and superabundant bounty of love and good will in him who cu­red him. I say when a man is throughly begirt, and put to it, the Lord workes thus by it, as by this example.

I confesse, where the soule is but in halfe a distresse, Exception. Straights make hypocrites but to counterfeit while they are on the racke. or in a straight without God attending it with the spirit of grace, there is no other worke effected save violent and constrained which comes to nothing; for the soule under a pressure, is like a man on the racke, who to avoide the paine, will say any thing, though it be a lye. But when the feare is over, then they returne to their old byas againe. Examples whereof we have of all sorts, Pharoah by name, and the Israelites. For the former, during those ten plagues oppressing him and his people, what promises would he not make? how did he tremble and send for Moses, Exod. 6.7 8 9. cap. and resolve to dismisse Israel? but no sooner was he at liberty, but he hardned his heart worse, and would not suffer them to goe. Touching the latter, the booke of [Page 34] Judges, is a sufficient witnesse: while they were under cruell Lords who vexed them, how importunate were they, time after time to be delivered? what humiliations did they professe, Judge 10. end with 11.1. &c. and shewes of repentance (and no doubt selfe meant as it spake, but the heart being still it selfe, deceived it selfe, and mocked God) and being rid of the straight, became worse Idolaters then before. Oh what will not the deepe deceitfull heart pre­tend for her owne ends! Simile. They say the Fox being in a snare will gnaw off her leg to quit her selfe of the perill, and goe upon three legges: so the vile heart will doe any thing for the present, that so after she may enjoy her selfe either wholly or in part. But if the Lord himselfe make the yoke of set purpose to catch a wilde wretched sinner and stop him in his course that he might turne him home: not only the straight, but the word also shall worke upon conscience, aswell as the outward man, and whatsoever the lets are, as subtilty, pride, rebellion, the Lord will conquer and subdue them to the obedience of faith.

Explication of the point.To open this a little, conceive it thus. It is with the spirituall man en­lightned, as with the carnall. A corrupt appetite alway seekes to it selfe some object of false happinesse. Some compting knowledge to bee an happinesse, seeke that, others honor and preferment, others their ease and welfare, others jollity and the pride of life, others reputation and name among men, others long life and prosperity. If they attaine their desires, they are pitcht, as they would be, and enjoy happinesse in their attaine­ments. But if God crosse them of their intents; as for example, if he deny the first capacity and ability of parts to compasse his aimes; if he defeat another, by denying them promotion, and preferring others; if he crosse a third with the losse of health, and perfect sences, that he tastes no plea­sure in his games and pastimes, or old age removes him for them: if a fourth bee followed with the disdaine and ill opinion of the multitude: if a fifth be afflicted with diseases, and be in perill of death: alas! what is their life worth? being robbed of their whelpes, their life is but wearisome, they are at a set, joylesse, and out of heart. As a mizer having lost his treasure, or an ambitious favorit out of his Princes favor, are like Nabals, their hearts dye like a stone in them. Onely by this they can helpe them­selves, that as it was their misery to chuse such base objects; so it is their subtilty, when they are defeated of the one, they turne to another. As if learning faile, then runne to preferment; if that faile, to ease, to pleasure, to mony, or the like, and all because the soule loaths a straight: So is it with him who is enlightned and convinced in conscience. When once the Lord by his law or terrors, convicts a man, that although he attaine whatsoever his heart desires, yet he hath gotten but a fading Paradise, hee hath no more then an hel-hound may have: he hath nothing which can quiet the appetite of the soule which is immortall: I say, when such a light comes into the soule, telling him the misery of all he hath, and the happi­nesse of a man that hath that which he wants, Christ and pardon, grace & heaven: how can it be, but such a man lying thus convinced, must needs be as a man stabd & slaine, bereft of all his fooles Paradise at once? But if such anone hearing of a better happinesse, will play the hypocrite, dissemble a kinde of religion, make himselfe demure and holy, precise and zealous in the worship of God, and yet still hold his former erronious happinesse, [Page 35] coloured over with some devotion, destitute of any better principle to settle upon, what is this, but to get out of his pressure by a false indirect way, and so deprive himselfe of the true end of his conviction, which is to cast out his old principle, and bottome himselfe upon an new? But to what tends all this? The summe of all is, that a straight and pressure when the Lord is the maker of it and the holder of it on: is a speciall meanes to pul down the heart before God, & to force it to seek conditions of peace, upon Gods owne termes (be they never so difficult) and that to avoide a greater incombrance. For why? The Lord is able by this meane not only to subdue corrupt selfe by his law, but also religious selfe, erronious and deluded selfe by his Gospell: and so to translate the soule meerely from a false bottome to a sound, whatsoever it cost him. But where the Lord and the Spirit of the Word attends not such straights, although in an extremity, the heart is beset and straighted, yet afterward it will slip the collar: and in the meane time, will use all trickes and shifts (as the poore creature hard hunted, and in danger) to avoide the trouble, yea it will turne it selfe into a thousand guises and devices, ra­ther then leave her old trade, and cleave to a promise.

I come to the use. And first it might be instruction and admonition to such of us, as goe for the forwardest Christians. Use 1. of Instruct. Instruction first to teach us to adore the wisedome of our God in the administration of the times in which we live in. The word seemes to have done working upon the consciences of the most, few are gastred by the terrors thereof, few su­stained by the promises, few are sensible active watchfull walkers. I doubt not but God hath his jewells in corners, his secret ones, whose hearts and waies lye close to him, in these degenerate times. But for the body of hearers, either to bee converted or (in appearance) converted already, strange it is what a numbe palsey, what a Laodicean temper of indiffe­rence, ease, and selfe-love hath covered us over: scarce one in a long time gastred out of his neast of forme or profanenesse: and such as are, keepe their consciences at such loose termes, that few can discerne them to be under the Banner or authority of any Soveraigne. Now what doth the Lord? Surely he is faine to lay men upon the bayard, and to afflict them with one yoke or other, either personall or generall straights. Selfe-love hath over-growne all, that except God stept out of his ordinary path of speaking, to doing, and did cause each face to waxe pale, and each hand to be on the pained plat: some by poverty, others by debt, or imprison­ment, or losses, or reproach, or pursuite of enemies, malicious tongues, unreasonable men, desperate unfaithfulnesse, treachery and injuriousnesse of such as they live with: Sure it is, the word would worke but little upon us. Even the wise Virgines are all fallen asleep, with the rest. Matth. 25. How should the Lord search us, what conscience, truth and sincerity lyes at the bot­tome? Surely now, if ever, we should rouze our selves and say, the Phi­listins are upon thee Samson, Judges 16.22. When the power and pure­nesse of worship, when the substance and matter of religion growes que­stioned, when men teach, professe and walke so, as if any profession would serve their turne: yea, many such as have seemed most zealous, sincere, and faithfull, waxe cold, maintainers of disorder in their places, live in con­tention and jealousie with the best, plucke in their former hornes of [Page 36] forwardnesse: others play the Time-servers and leave God to shift for himselfe, saying, now see to thine owne house David: Is it not time for the Lord to come with his sharpe triall among us to search what is in us? To gaster the consciences of some who were never awakened, by some outward straights; hardnesse to live, banqueruptnesse and ruine of estate, beggery and misery: others by searching trialls and extremities, that ei­ther they must carry their lives and states, gifts and hopes in their bosomes ready to let out, or else they must prostitute their consciences to sinne and treachery? yes surely: or else he knowes (if we might be let alone) we would grow to the formality, softnesse, security, commons and fulsome­nesse of others who have no sparke of grace in them. But now perhaps being searcht to the quicke, and put to it, we dare not for shame lay our names at the stake of perpetuall reproach, by giving God quite over: now perhaps, we will shake our selves and say, shall such an one as I be­tray God? shall I pollute his worship? shall I defile that truth which I have received incorrupt from others? shall I helpe to destroy Gods lawe, deface the power of goodnesse? sort my selfe with such as are ene­mies, separate my selfe from my brethren? No sure: I wish I had looked to it sooner; yet better late then never: At last I will give witnesse to God to his truth, honor, servants, Sabbaths: I will no longer give aime to the religion of these times, their saplesse, dead and powerlesse profession: my soule loathes it: I long to reprove and confute all Popish, Pelagian, su­perstitious, and formall religion: and therefore let parts, let ease, let liber­ty, preferment, honor, gifts, outward prosperity goe where they will, my darling I will not lose, I will not bite off that precious stone (for which I am hunted) and cast it to the hounds, to save my life: But I am resolved (through mercy) to my uttermost to justifie the power of truth, both in my judgement and practice. Oh it is the wisedome of God to send such straights and snares among us, for the discovery of hypocrites and base counterfeits! and for the exercise of that secret grace in his owne which else through ease and selfe-love would rust and cankerfret.

Vse 2 Secondly, let it teach us to lay it sadly to heart, that God is so crossed of his purpose both in generall and speciall by such as abuse his judge­ments and terrors in the world. Admonition. Lay to heart the little humi­liation of the land under publique straights. I will more sparily touch forraine nations and Churches, French, Dutch, or other: yet let it not passe us without notice, that after all these hurliburlies and havocks of warre, of persecuti­on, of famines, pestilences, and such miseries (as scarce in any age have beene heard of) the hearts of those nations remaine still as secure, profane, contemptuous of God, blasphemous, drunken, contentious (yea in the midst of their late victories) so regardlesse of Gods honor, either in aban­doning Papists and Popery, or in setling power and purity of worship, but still as desperate, the Ministery as saplesse, and the people as fruit­lesse as ever! Oh how just were it with God for these evills, to turne the wheele backe! and to suffer Papists and heresie to encroach againe, and make their second bondage as much deeper then the former, as the loines are greater then the little fingers, yea as their latter evills and abuse of Gods providence have exceeded the former! But to leave them and come to our selves, how doe we at home generally beare off all Gods straights and pressures with head and shoulders? No man laying to heart any thing: [Page 37] but as Esay 64. saith, No man seekes after the Lord, nor stirres up him­selfe to lay hold upon him: All lick themselves whole with false tongues, every man taking thought how to save one, Esay 64.6.7. none understanding the Lord in his way, what he should meane by his wasting us by plagues, consu­ming our people with poverty, destroying our foules with cleannesse of teeth, depriving us of the lives and labours, and worthy services of so many Ministers, Nobles, Warriours, good Governours, and Christian professors of his truth; few consider the scope of God in these differen­ces that are between Prince and Subject, Subject and Subject: Com­plaints are in all mens mouthes, sorrowes upon all states: But whereas the Lords scope is hereby rather to unite all the Nation against the com­mon adversary, to draw all to an holy consent in seeking mercie for the Church, and agreement between divided parties, that by a generall humi­liation, and preparing to meet the Lord, we might prevent ruine: Alas! when was there more powring out of our hearts to sensuality, ease, Sab­bath-breaking, lusts, excesse of pleasures, riot, gaming, and stretching of our selves upon beds of Ivory, that the clamours of the oppressed, the affli­cted people of God might not be taken to heart, or regarded? Who consi­ders how the hearts of the fathers have been estranged from the children, Malac. 4. and the childrens from them? who trembles at it, and feares lest by a common enemy the Lord should smite the earth with cursing? who hath humbled his soule under our moth-eatings, and seekes to prevent the Lions tearing of us in peeces? But all of us abhorre to acknowledge any pressures, please our selves with such contents as we enjoy in private, that we might oppresse sense and conscience: Hee that could bring us newes of all well, hopes of good, welfare and prosperity, should bee a welcome man to us: but as for sadder times, to search the sound from the hollow, we are loath to heare of them, because wee are loath to pre­pare for them. The effects of those things cannot please us, the causes whereof we are loath to bestow the cost to remove. In the meane time how is the Lord frustrate of his expectation? for, hee pinches and yokes us, that hee might heare of us, that our beloved, pretious lusts might bee divorced from us. We pray and fast, but the Lord tels us, wee cannot speed, because we still keep a breadth in his narrow, Esay 58.5.6. and in our afflictions are light-hearted: our hearts are not broke enough, our speciall lusts wee have pleasure in, when heaven is falling upon our heads: wee can beleeve nothing ere we feele it, lest it should cost us labour to cast it out. Our Ba­bylonish garment, secret plague of heart, pretious sin, wee dare nourish in the midst of all terrours and crosses thundring about us. So mad wee are, that wee cry peace in the midst of ill tidings, ruines of other Churches, troubles in our owne, dearth, unseasonable weather, losses of our estate, and evils both suffered and feared. Surely God hath us down now: Joel 2.12. com­mon stuffe will not serve us.

I might speak as much of our abusing of personall streights. The like com­plaint in re­spect of perso­nall pressures. How ma­ny of us are privie in our places and dwellings to sundry who in the extre­mities of horrour, and guilt of conscience upon their sick beds, have sent for the Minister (whom they have scorned before) and there vomited up all their gorge, accused and condemned themselves for their pride, malice, drunkennesse, contempt of religion? have shed salt teares in abundance, [Page 38] wrung the Minister by the hands, cried him mercie for all wrongs, cove­nanted and taken witnesse (if they lived) they would be new men? They have been neare to death, and had reconciliation offered them: But no sooner hath the hiew and cry been over, but they have returned to their vomit, their bowing like Bull-rushes hath turned to stand bolt upright, and they have growne more base and wicked after, 1 King 13.6.7 then before, As Ieroboam while his dried hand lasted, was tame and penitent: but when restored, fell to his Idols double and treble? What? was there not such a deep pressure upon them, as spent and consumed their flesh and marrow, and brought them to the graves brinke? Yes. But yet it was not deep e­nough, it pierced not to the inner man, the heart was the old one still: (so that wee Ministers had not need to bee over confident of them:) for if that had been pierced, then the thoughts of their heart, the affections and lusts had been galled and purged. As the Philosopher being beaten with Clubs, Men not to be trusted on their sicke beds. said: You beat my Tun (meaning his skin and flesh) but you beat not me: so may these say to God, Thou layest me upon my bed, brea­kest my bones, takest away my stomack, abasest & humblest my flesh, and terrifiest my sense; but my heart is whole, my stoutnesse, unbelief, hollow­nesse and prophanenesse remaine, my soul was never flayted! who would ever have thought it? Surely if the Lord then mean thee good, hee must put more drammes and drugges into the Physicke, else they will never worke. Note. Take heed: Ieroboam had a command first, that hee broke; then a Prophet, him he scorned; then a threat, that he out-grew, and at last was left so hardened, that meanes ceased, because God meant to destroy him. Beware this be not your lot.

Vse 3 Thirdly, this should teach us not to wonder that men are so loath to take any notice of streights, Wonder not that men so little joy in hearing of streights. either generall or personall. Surely they see that they are searching, humbling, taming things, sent to pull the heart low, and lay it open before God: this they flye from, as Moses from a ser­pent: therefore, as Pharaoh by his Sorcerers, and Ieroboam by the death of the Prophet, hardned themselves against the streights that befell them; so do these, with fool-hardy courage, flye against the returning waters, lest they should be stopt in their course. All the wits that men have, are (mostly) spent upon these two objects, either dispensing with the strict­nesse of commands: Or when judgements come, avoiding the dint and pressure of them. Mens shifts ag [...]inst their streights. Men shuffle them off thus: either they concerne not themselves, or they befell by chance, or may be bought off with money, or shunned by policie, or worne out with time, or lessened by compari­son: But to take note thereof, to lay sin to heart, and repent of it, they are utterly opposite to it. David was not more resolved to lye in his filth, and when Vriahs death was told him, 1 Sam. 13. hee did not more equivocate with his conscience, (saying, Tush, the sword kills all sorts, whats his death to me?) then these professe to goe on blind-folded with sweet inchantments, or fool hardily with rebellion; and, to give no way at all to divine yokes, and pressures to pinch them. What argues this, but a desperate heart to fight it out with God, 1 King 7. end. with him that said, This comes from the Lord? shall I attend him any longer? Such a cursed hard heart doth but keep all to the last, heaping up wrath, and when long-suffering hath spent it selfe in pulling them to repentance, then shall they bee left to conflict na­kedly [Page 39] with hell and vengeance, till it carry them away quicke, and there be none to deliver! Oh! be admonished, take note in season, rather, of Gods meaning, and fight not against God? What? doe yee thinke that God hampers you either by word, or workes, to destroy you? If his meaning were so, he could doe it without warning. And as for shifting off Gods yokes, bee sure of it, there is no counsell against him; if you balke him one way, he can match you ten wayes. Better stoop betimes, No r [...]sisting of God. 1. 2 King. 16. and come in freely: for he can make thy whole life a pressure, fill thee with all adversity, as Oded saith: If thou scape the Lion, the Beare shall meet thee; if both, a Serpent out of the wall shall bite thee. There is no struggling.

And besides, why should a streight so scare thee from God? hath it no power or use in it, to draw thee neerer God? will nothing serve thee save to hate him (for amends) whom thou hast already hurt? Is not all for thy good, if thou be not a Bedlam? And mayst thou not blesse God for a Little-ease, when the world could not hold thee, nor the earth beare thee for thy wildnesse and insatiablenesse in sin? Tell me, Streights can­not bee well wanted. if God had not matched thee, who could? hadst thou not been damned? Shall then the remedy bee worse then the disease? wilt thou breake all chaines, withs and ropes, like Samson? cannot a prison hold thee when all is done? Oh (if not before) yet at the last, when God hath thee there, grinding like an Asse, look up and say, I will return to my father. Or thinkest thou that thou shalt not profit by it? Remember, it is a marke of a reprobate, not to profite by the last medicine! Oh! there is abundant gaine in a crosse and streight. Beleeve the doctrine, and apply thy selfe to it, sue to God for an heart to concurre with him in it, and thou shalt finde a streight to be more wholesome for thee, then to have thy will! Heathens could say so, and art thou a Divell to deny it? One of them (a deep observer of moralls and events) having knowne one to bee very licentious in life, and after comming to see him on his death-bed, writes thus of it to his friend: Yesterday I understood (by visiting such a one) how much bet­ter wee are in sicknesse then in health: For, what sicke man shall you see covetuous, or libidinous, or revengefull, or contentious? So that it were to be wished, that we were such in coole blood, and in health as in feare of death wee are forced to bee. So farre hee. So that wee shall need to consult with no Scripture for the matter: But if we doe, we shall read, Lam. 3.27. It is good for a man that he beare the yoke: and vers. 22. even in chains and banishment, the Church confesseth, The compassions of the Lord are renewed every morning; which she did scarcely see in liberty. I need name no more. Onely, let this be noted, That it is not wise for us, so studiously to shun or shift off streights, Shunne not streights. nor so eagerly to lay for ease and liberty to the flesh; except wee would covet sorrow, and avoid humilia­tion. Rather, lay together, what vantage thousands have made thereof, both Prodigals before conversion, and Revolters after repentance: how the pride and jollity of the one in knowing no God (as Nebuchadnezzar and the Jaylor) hath beene turned into meeknesse: and how the carnall sensuality of the other (as David being driven away by Absolom, and Samson in prison) hath been corrected and changed to sobriety and watch­fulnesse.

Lastly, let this exhort all who would be truly happy, to looke up to God the maker of yokes, the easer of yokes, and the sanctifier thereof, that he would concurre with them, in giving them a kindly worke and is­sue Vse 4 upon our soules. Exhortation Looke up to God for a sanctified use of all strairs. Alas! straits and extremities are no reall substance of goodnesse, but only preparatives, and accidentalls, occasioning the worke. The effect of grace resteth in the pleasure of him that sends them: if, with an heart of mercy, they shall not cease till they have left the soule under the authority of grace: if not; they shall onely make it inexcusable in the day of destruction. Rest not then in this, (which many rest in) that they feele an awed, fearefull heart, checking and ta­ming them, from old ventrousnesse, and sawcinesse against God: This is a great change, but not the change which they must looke after. For as a Master, Not onely to awe and tame us. doth as truly loath a base slave, as a sawcy fellow, to be his ser­vant, preferring a lowly and chearefull subjection before both extreames, so doth the Lord: he loaths both the bold & the servile spirit. If Naaman had rested in this, his crouching at the Prophets gate, under the disease he felt, he had never been cured: and yet, even this was one step to pull downe his stomacke. We see that when hee was put to it in the next verse, he raged, (as base as he seemed here.) A Lion is a Lion still, both couchant, and rampant. But if a Lion were made a lambe, it should be a Lion no more. Religion stands in no forreigne violence, or pangs and acts of compulsion: but in inward habits and principles. Every vio­lent thing doth but watch her time to bee set at liberty: as a prisoner to finde the doores open, and to file his chaine off. Why? Because he was, where he would not be: and seekes to be where his delight is. A proud, carnall heart, vaine, and loving sensuall objects, may be held from them a time: and for the while (in some respects) thinke its well that its free from the tyranny of some lusts, for the noysomenesse sake: But when it can have liberty to them, and be let out to old objects of vanity, pride, and sensuality, it prefers it rather, because the constitution of it is natu­rally so: I say therefore, rest not in such an estate. Consider how end­lesse it is to strive with a body of evill, by a few pangs of actuall distaste, and violent restraint? Thinke with thy selfe, how little thou hast prevai­led by all this course, and that it will be a work ever to do; till the Lord binde the soule to her good behaviour, by putting goodnesse into it, and causing it to behave it selfe well: it is but as the damming up of a vio­lent streame, which will have her course. Be not too much dismaid at the thought of a new change of thine heart: its at the first, a sad object to the carnall heart; but the sweetnesse of it, at last, makes it welcome.

The Lord begins with violence, but ends in sweetnesse: the spirit of grace working a principle of delight in the soule, But to work a change in the soule, and to turn it to God. The dismall thoughts of a true change. by a milde and softly drawing the will, freely to choose grace before corruption, even for the good and savour which it feels therein. As it was lately with a melan­choly man upon his marriage: he was exceedingly dejected to thinke, that now hee had put himselfe into a new frame which hee had not for­merly knowne, and lost the liberty of his single estate, brought the charge of wife, children and family upon himself, whereof before he was free: so is it with the corrupt part when it judges of that estate which God pulles her to. But if God match that feare with the sweetnesse of union [Page 41] and marriage to himselfe, and make his yoke easie, oh then! love main­taines the soule in grace with sweet, and content. Beg then of the Lord, that thy pressure may not be remooved, till it have left the print of mercy behinde it, and brought thee, so under graces command, that thou maiest wholly be the Lords. Princes arrest their subjects, for some debts, fines, forfeits, or services due to themselves; which being paid, the party is at his owne liberty. But the Lord doth not so: hee arrests not a man, to bring him upon his knees, to wring from him some tearmes of homage; but to subdue the whole man, and the principle of the minde, will and frame to himselfe. Concurre with this end of good, and prosper. But, if it be thus, the effects will shew it: for then, Effects of change will shew it. not onely the stoutnesse of the heart and the rebellion of it are held under by strong hand for a time; but, the subtilty thereof is truly turned to simplicity, the ease, sloth of it, into diligence; the indifferency of it, into earnestnesse, the wearisom­nesse of it into restlessenesse and diligence, the inconstancy of it into stablenesse, the acts and pangs of it into habits, and principles, the vio­lence, into liberty and holy delight, to submit it selfe both to the way of beleeving, and the fruite of subjection and deniall of it selfe, both in le­gall and evangelicall respects. And so much for this doctrine, so far as the scope of it will beare. I might enter into further matter, both to disco­ver the infinite tricks of a false heart, to nouzle it selfe in a corrupt estate: and the trialls and waies, whereby the Lord sets such an heart at liberty; But I foresee, that the points following, will better occasion these things, and therefore, I onely make this doctrine a preparative to them

Now I proceed to the second doctrine out of these words. Doct. Whom God meanes to convert, them he first pre­vents by occa­sions, and means. That Naa­man comes and stands at the doore of Elisha. And that is this, That whom­soever the Lord intends to bring home, and convert to himselfe, he will order all meanes most sweetly and agreeingly, to that purpose. We see, Naaman and his retinue brought to the doore of Elisha: But how? surely by the providence of the same God, who had purposed his conversion, he is brought to the meanes, to waite and expect the season of it. And all things (we see) fall out and concurre aptly, to it. First Naaman is infe­cted with a loathsome disease, that under the hope of curing that, hee might make an errand to the Prophet, whom he had not else visited. Se­condly, a maide must be taken and the Aramites must fight, and take her, place her with Naamans wife; the maide must know, Passages of Gods preventi­on in Na­amans case. and be able to report of Elisha, to her mistrisse, Naaman must ascribe credit to her; and all these must concurre that he might hearken after Elisha. Thirdly, letters must be eroneously sent to Iehoram, that Elisha might thereby cor­rect an errour, and turne him to himselfe, which else had not bin. And lastly, Naaman hearing of the Prophet, must forthwith repaire unto him, and not expect till Elisha tend upon him, else he had missed of his cure. All these occurrents God most wisely orders and rules for the ends he intended: so that the one could no more be defeated then the other; if a­ny one had failed, the effect might have ceased.

The like may be said of the conversion of Onesimus, Proofes of the point. Epist. to Phi­lem. who had plaid the thiefe to his Master Philemon: God meant he should bee converted by Pauls Ministery. Lo, how doth the Lord order the meanes unto it? He doth not instill falshood and flight into him, but he orders it: He over­rules [Page 42] him in his journey, that hee might not peake aside into this corner or that, but goe to Paul, and lighting upon him, might by some direct and seasonable speech from him, be turned from his falshood to God. So in the case of Cornelius: Acts 10. The Lord meant to settle him (being a good Proselite) in the faith of the Lord Jesus. The instrument by whom, was Peter. How should he know of him, or where to come by him? The Lord in a vision intimates it to Cornelius, and he sends to Joppe to Simon. But Peter was armed with a minde to reject their errand, because he was a Jew, and Cornelius a Gentile. True: But, immediately before their com­ming, the Lord rectifies Peter, and frames him to goe by a vision of all crawling vermin in a cleane sheet, which Peter was bidden to eate: and, refusing to doe so, was commanded not to esteeme that uncleane, which the Lord had made cleane. No sooner is Peter rectified, but they knock: and he is prepared to goe with them, comes, findes all ready, and converts Cornelius. To conclude, thus it is with the Eunuch of Candace: He pas­sing by that way, Acts 8. where Philip preached, the Spirit prompts him to joyne himselfe to that Charet. When he comes, he findes him reading in Esay a peece of a Prophecie, cap. 53. concerning Christs generation: and, not knowing the sense, askes Philip; who takes occasion thereby to open to him the whole mystery of Christ, and convinces him of the truth, where­upon he is converted. I heape up no more examples. Reade the passages of Acts 9. Acts 9. in Saul.

Reasons. 1 There be many reasons of the point. 1. As the Lord is the first mover of the vast frame of this world, and the maine changes of whole States, Churches and Kingdomes, their stablenesse and prosperity, their decay and ruine, the great affaires of warre, peace, and government: so especially, he sits at the sterne of his Church. If he meane to punish it, he acts and animates the wayes to bring it to passe, and the instruments of his wrath. Though the King of Ashur, Reade Esay 10.7. meant no other but to spoile and make wreck, yet God used him onely as his rod of vengeance. And, as he meant to scatter those ten Tribes for their horrible idolatry: 1 King. 12.13 so he orders the whole frame of premises tending thereto: He divides the Kingdomes of Reho­boam and Ieroboam. He suffers that snare of Division to cut off the tenne Tribes from Juda, and her worship, Temple and sacrifices: To devise an idolatrous worship of Calves. He plagues them with a succession of 3 or 4 cursed families and their of-spring, Ieroboam, Baasha, Omri, Iehu: and, after them, left them to a most desperate government of Usurpers, Shal­lum and the rest, till the whole nation was carried away into perpetuall Captivity. And, when it pleased him to redeeme his Church, he also acted the spirits of those instruments of deliverance, as, after the 70 yeares Captivity, 2 Chr. 36.22. Ezra 1.2. Ezra 6.6. he stirred up the spirit of Darius, Assuerus, Cyrus, and others, to begin and perfect his project. Nay, not onely so, but, there is no act concerning the welfare of his, but he orders it. He foreseeing the family of Iacob must (els) perish for food, long before layes to prevent it, in the antecedents of it: Gen. 35.5. & 25. & Gen. 45.7. Gen. 41.14. Suffers Ioseph to dreame an odious dreame, his brethren to sell him to Putiphar, his wife to attempt, accuse, and imprison him, the two prisoners to propound their dreames, and receive satisfaction, Pharao in the distresse of his spirit to heare of him in that respect, to consult with, and resolve himselfe by him, to promote him to be chiefe in the King­dome [Page 43] under him, causes Ioseph to prepare and store up corne, and so re­lieves Iacob and his sons. All this whole frame hee himselfe confesses to be from God; you (saith he) intended evill to me, but the Lord intended greater things, even to preserve the lives of his Church. That great worke of Redemption by the Lord Jesus had one main passage in it, Luke 2.1. That Christ must be borne at Bethlehem. Mary was now big, and dwelt at Nazaret. But, the Lord causes Augustus Caesar, to taxe all the world, and to com­mand all the Jewes to repaire to the City of their nativity and family. This charge being exact, poore Mary must carry her bigge body thither: and, there travaile of Christ. Nothing could hinder. Saul must be the King, whom in wrath, God appoints over discontented Israel: To this end, the Asses must goe astray, he must seeke them, be in a strait, goe to Samuel, and he warned of God, must meet him, 1 Sam 9.2. & 19. there Saul receives the message, and is anointed. Now marke, the reason: If the Lord be thus in all those events which concerne his Church in the g [...]nerall, and the ex­ternall onely, how much more shall he appeare, to bee active in the most excellent part of all other, viz. his drawing home all such to himselfe as belong to his Election? Surely as the act is the most eminent peece of all other Providence, so God his activenesse, and powerfull concurrence thereto, (in swaying all premises to inferre the conclusion of his Purpose) must be most eminently seene in that above all others.

Secondly, if the effecting of the substance of their conversion whom Reason 2 he hath elected, must flow from his grace and power, then much more the accommodating of all such antecedents as conduce thereto, must be from his direction. But so it is, the substance of the meanes is from him, he calls home all whom he hath elected, Rom. 8. The enlightning of them by the word, the humbling, the breaking of heart, the perswading of them to beleeve is from him. How much more the ordering and prepa­ring of circumstances, according of occasions, accidents, times, persons, and the like, must also be ascribed to his most divine dispensation?

Thirdly, if the Lord should leave his owne ends at randon, to be or­dered Reason 3 by the will and arbitrement of instruments occasions, left to their owne pleasure and choice: then should the infallible purpose of God, hang upon the mutable and casuall actions of such instruments, and the rash concourse of livelesse occasions, which cannot act or bring together themselves, to produce any such effect. And by consequent such effects should faile. Which because it is impossible, therefore of necessity must both be subject to the over-ruling power of the Purposer: determining some, and conjoyning others, wills I meane of men, or accidentall occa­sions, to the infallible effecting of the conversion of such as hee hath chosen.

Fourthly, we know, the end being once set downe in the minde, or­dereth Reason 4 and directeth the whole frame of those things which make toward it: if a man have propounded to himselfe a purpose to marry, to build, to travell: the Idea of these ends still enliveth the observation of all occa­sions, and opportunities, which a man meets with, and draweth all, to the attainment of such ends. Where such ends are not proposed, the minde is quiet, and ordereth no occasions tending that way. Thus it is with the Lord: The end once being determined, that stirreth, and orde­reth [Page 44] his wisedome and providence, to fore-lay all meanes, which tend thereto; I meane the conversion of the poore soule. I do not make Gods and mans intentions like, in all points, but illustrate the one by the other. The difference between them is large: for first, mens ends are before their enterprises, and they are successive also, here one meane offers it selfe to promote their end, there another. Not so in the Lord, who perfectly and at once (though orderly) doth both determine his ends, and contrive his meanes, Gods fore­fight & mans differ much. and beholds the effecting of the one in the other, necessarily and unfallibly: Gods meanes never faile him in his projects, whereas man for lacke of sufficient fore-cast and provision, is disappointed farre oftner then he succeeds. Men may so concurre to their owne ends, in their pre­parations, as to use sinfull instruments sinfully, partaking with them in their evils: But the Lord, although he oft use sinfull occasions and acci­dents, and instruments to compasse his ends, yet hee concurres not to their sinne, but onely disposeth and over-ruleth it to good: As the Lord used Ieroboam and Iehu's ambitious desires to effect the overthrow of the houses of Rehoboam and Ahab. 1 Kings 13. Acts 9.1. So he used the sinne of Saul to bee an occasion of his deeper humiliation; Acts 2.39. Acts 18. and the sinne of the Jewes, Acts 2. who mur­thered the Lord of life, to prick and break their hearts the more easily by Peters Sermon. So the Jaylors desperatenesse, cruelty and rage against the Apostles, to convince him the more, deeply convincing him afterwards. So much for reasons.

Quest. But here a question may be asked, In what sort the Lord may bee said to act, and accord all meanes which may serve to compasse his end in this kinde?

Answ. I answer: It is hard to set downe the variety of wayes by which the Lord worketh: yet some few of the most usuall I may mention. First and especially this: Gods preven­tions wherein they stand, and in what parti­culars. The first branch. God over­rules, diverts our intents to serve his. That the Lord over-rules, and diverts, and alters the in­tentions of men, that whenas they intend one thing, hee intends another, either crossing their owne, to effect his, or wrapping in theirs within his owne, as most prevailing and chiefe. Thus did the Lord here in Naamans case. He dreamt of nothing lesse then any cure of soule: yet the Lord in­tends it as chiefe, and casts him in the other as an over-plus. Thus Paul discoursing of his conversion to Agrippa, Acts 26. Acts 26. tells him hee was go­ing like a Pursivant with a Bouget of Letters to Damascus, to apprehend the Saints there: But the Lord (who had separated him to a farre other end, even to be a chosen vessell of grace, and an Apostle to carry his Name to the Gentiles) cast him downe from his Palfrey, smote him to the ground, and amazed him, till hee had throughly subdued him under his owne will and government. Herein shewing himselfe to bee as Paul, Eph. 3. Epes. 3.15. calles him, the Father of all the families of the Earth. For as the Master of a family over-rules his servants will and businesse; and, when he intends one worke in an ordinary course of service, his Master hath some other businesse of greater consequence to send him about, and so the servant is acted by his master to forbeare the one, and dispatch the other; so is it here in the great worke of salvation. Many a man useth to make an ordinary worke of going to a place where the Word is preached: hee aimes at businesse, or company, or novelties, or perhaps cavilling at the Minister: The Lord aimes at fetching him within his net, that hee may di­vert [Page 45] his purpose, and draw him to conversion. Not onely as Esay saith Cap. 65.1. The Lord is found of such as sought him not: that is prevents the thoughts which were roving helward, worldward, and sinward, Job 33. Esay 65.1. to thinke of matters of greater consequence, even heaven and happinesse: But (which is more) when they perhaps purposed to crosse with God (as Paul did) the Lords intents overrule mans, and turne him the way which himselfe intends. As old Eli, overrules Samuels feelinesse, and saith, if he call againe, say, speake, for thy servant heareth.

Secondly, the Lord where he meanes to convert, will mightily over­power the soule from stumbling at such discouragements, Overpowers the soule from stumbling at discourage­ments. and obstacles Branch. 2 that stand in the way. This argues God specially present, and to have a finger in the worke. When another shall be a divell to himselfe, to dis­swade himselfe from God by casting the difficulties, alleadging farmes, oxen and wife to hold him off: and, by framing to himselfe many Lions in the way, so that if he goes, yet it is as a Beare to the stake, to heare the word, if he heares once, he neglects oft: lo, when God stirs his heart, he shall feel such a strong, perpetuall moover within him; that these are no­thing, with him, he beats them off as flies, he feeles such a fire of purpose, and bent in his heart, to seeke after God, as if he thought, some pearle were there to be had: he cannot finde in his heart, to leave off hearing, praying, musing, questioning, and using all helpes, which are in his po­wer, till he have felt the worke of them, in himselfe. Naaman heere had his dismaiments: yet the Lord by a secret hand of his owne, held him on, asswaged his rage, and set his servants on worke, Gal. 1.17 Act. 9 till he had effe­cted the cure. When the Lord had Paul on the hooke once, he suffered him not to slug out the worke, till he had finished it. Act. 9.

Thirdly, the Lord disposes of all outward occasions, He disposes of all outward occasions, both remooving them which let, and fram­ing them which helpe. which lead to Branch. 3 his ends and both remooves the opposites, and accomodates, unites and chaines together the meanes, that the end be not frustrated. Notable is that I noted Act. 10. of Peter, who was no way like to goe with the ser­vants to Cornelius, as being an heathen: what doth the Lord? workes Pe­ters heart from that objection, and so from unwillingnesse: nay, more, he doth make the one privy to the others want, and, as in a vision, Paul saw Ananias comming toward him, to open his eies, so on the other side A­nanias in a vision, is informed of Pauls praying, and waiting upon the Lord for remedy. God brings both together, and sutes the one with wil­lingnesse to be holpen, and the other with readinesse to helpe: & so, they were mutually fitted to do and receive good, each to, and from other. So in Pauls case when he was to go to Ananias, how unwilling was he to be the instrument of settling & satisfying him? Therefore the Lord steps in, and remooves that let, and tells him, he is a speciall man for his own use.

So oftimes when parents, friends, Minister himselfe are discourage­ments to a poore novice; how doth the Lord (foreseeing such a blur) turne the eies of Crocodiles, to Doves eyes, alleniate, and draw the hearts of fathers to the children? what faire way doth he open? Againe, how doth the Lord dispose of such requisite circumstances as concurre to the ends, without which, it could not have been effected? Sometime by bringing a man into such a place, or Towne, where a faithfull Mini­stry resideth, sometimes into some such family, where the name of God [Page 46] is called upon faithfully, sometime preparing for a man such a dwelling as is compassed about with good neighbours, whose example and helpe may be a loadstone unto him, John 4. as the woman of Samaria (being her selfe first drawne from her scoffing to beleeving) drew all her kindred: So of­tentimes the Lord by shaking one maine Pillar-stone in an house, causes many little stones to rattle downe after. So many a young Scholler by a godly Tutor, many a young youth or maid by a religious Master or Mi­stresse, many an ignorant novice, by marrying a good wife or husband, and, into a godly family, growes to be religious. All these are gracious preventions. And from the same preventing mercy it is, that the Chaine and Coherence of the meanes, one after another, is so united and so con­tinued by the Lord, that whereas the breaking off of any one, might split and marre the frame; the Lord holds all together, for the effecting there­of. As here, except all the foure premises had held, Naaman might have beene easily defeated of his issue. But the Lord suffers no one linke of the chaine to breake.

Fourthly, the Lord most aptly and fitly accommodates all circumstan­ces Branch. 4 by his providence, to consort and combine to such ends: disposing of apt condition, Accommo­dates all cir­cumstances fittly to the end. age, season, person, place and other opportunities. If Naa­man (being so great) had not beene made little by the condition of a leper, could he have stooped so low as the Prophet? All are not so fit to bee dealt with, by every instrument: some, more are drawne by a still and softly voice, others by the thundring of terror: the Lord suits meet per­sons to meet objects, that so the worke might goe forward. Not alway the same person, is apt to bee wrought upon, by all occasions: As when the minde is filled with businesse, all that is spoken, is as it were spoken in a mans cast. Luke 10.40. Martha, being cumbred with much serving, was as a full ves­sell, for the time, all which had beene put into her had run over: There­fore Mary, whose minde was free and empty, was fitter to sit at Christs feet, and profit. All places are not alike, to all sorts: While children live under their Parents wing, at ease and liberty, they minde nothing, that good is: perhaps, being abroad; and being put to it, marked, and no­ted in their conversation and behaviour, seeing that the world is hard, and living under strict government; they begin to looke about them, and to digest those counsells, which they have long beene taught. Every age is not so capable: when yeares have hardened a man in his evill course, he is farre worse to be wrought upon; then in his younger time, having lesse experience of evill. So that the Lord takes men in the fittest season, in youth, and prevents the unfittest, and so for all other circumstances.

Fifthly, the Lord mercifully stops and prevents such accidents, as (if Branch. 5 they tooke effect) would be like to hinder the worke of his providence. Prevents such evills, as might hinder his ends. Thus, the Lord prevents an ill marriage, an unapt yoke-fellow, when, as yet there was far more likelihood that way, then any other. Yet the Lord crosses and defeats it, so that it shall not take effect: so also he stops and cuts off some such companion by death, either friend, or husband, or wife, or the like, whose example or counsell, might possibly have hin­dred the good of the other party. 1 Sam. 25. Abigail being freed from Nabal, was at liberty for David: and so, many a well-minded childe, over-ruled by a crosse and peevish father or mother, when God removes that tye, is at [Page 47] more liberty to enjoy the meanes, and to profite. So that, the Lord when he intends any thing, doth alway remove out of his way the lets which might hinder his worke.

Lastly and especially, the Lord doth put life, successe and blessing into Branch. 6 all such courses, and meanes, from first to last, Puts life and successe into all occurren­ces. as are offered by his pro­vidence, that they shall take effect, and leave the impression of grace be­hinde them. Because God meant well to the Prodigall, hee so ordered the matter, that even contraries seemed to worke together for the best. God oft workes by contraries. Luke 14. If he had kept still with his father, ten to one hee had been as the other bro­ther. But even the misery which he felt, which might have been the next way to have made him desperate, and to have rusht himselfe upon vile courses, to his ruine: or caused him to have laid violent hands upon him­selfe: yet, by Gods dispensation, wrought him to an utter loathing of his bad wayes, and himselfe: and, to an earnest desire to seeke to his father for pardon. Much more then, doth the Lord blesse other wayes of sin­ners, which are lesse unlikely: as wee see in Naaman here, no one pas­sage befell him, but brought him one step neerer: and, when hee had his owne desire, that wrought in him such a brokennesse of spirit, that he was thereby fitted to receive a better boon from God with more thankfulnes. So that poor blinde man, Ioh. 9. John 9. (whom Christ purposed to save) although at his first cure of blindnesse, he was not converted: yet, the Lord was so effectuall in his cure, so brake his heart by that love, that when hee was most bitterly reproached and excommunicated for confessing him, yet he gave not in, nor shranke, but convinced them with shame, and put them to silence: and, when our Saviour had him upon that advantage, he meets him againe in his streight, and by a few words, speaking to him, conver­ted him. But these may serve.

Now for use of the point, it is manifold. First, it is terror and admo­nition Vse 1 to all brutish prophane ones, and base hypocrites, Terror with admonition to such as are under no pre­vention, but alway at one point. who walke securely in their way, some neglecting all meanes, others using the most holy and effectuall meanes in a meere formall manner: Both of them justly left at large by the Lord, to themselves, so that nothing workes up­on conscience: But, even as the Wind-mill, turning in her round every way, yet stirre not out of their place: so is it with them after ten, twenty yeares, they are where they were the first day, no step neerer God, but ma­ny further off. For why? alas! they are farre from acknowledging any preventing grace of God in their course: They know no other means, but to goe to Church, and present themselves among others in the place, and so home againe: As for a providence to prevent them, to bow and sway their hearts to any tendernesse and towardlinesse, to see themselves drawn by God, to know themselves, to see into their nature, to abhorre it, and embrace all opportunities for their owne spirituall furtherance to salvati­on, they are farre from it: And as they live, so they dye: And, if the Lord at any time do scare their conscience, or move them to any better thoughts of their wayes: yet alas! they have no intimation from God, of any mer­cy therein, are soone weary of them, they vanish as they came: And, when they looke backe into their course past, their youth, education, com­pany, marriage, dwelling, Ministery, or the like, alas! they cannot speake of any moving of heart, stopping their lewd course: still they are in their [Page 48] thorough-fare, heare like blockes, are wearie of good company, shun all opportunities of good (for feare of being better) glad when they can wash off good duties, and winde themselves out of all occasions for hea­ven! Alas! poore wretches! yee shall not need put off with one hand, that mercie which you cannot pull on with both: It must bee singular grace which must prevent you, if ever you come to good: But to goe a­gainst the edge of providence, thinking your selves happiest when yee are out of the element of it, is fearfull? Doth it not sting you, that you have felt so little of Gods prevention, in all your wayes? So many of your yeares, time, acquaintance, not onely stirred, but converted to God since your beginning, and you still as saplesse and senselesse as ever? Doth it not disquiet you to see, all is too little for your ease, will, world, lusts and vanities? What? have yee no sighes, nor sobs in your dreams, and upon your beds, how it shall fare with you in the day of wrath; and that there will be bitternesse in the end? 2 Sam. 2. What (I pray you) is more mi­serable then to live without God in the world? And who live so, but such as feele not one pull by the eare, one knock at the doore of your hearts; or if they doe, forget and shake it off with as little savour or regard as pigges tread upon pearles! Alas! if hee who is the authour of the Scriptures, of Ministery, of Sacraments, of long-suffering, of afflictions, hath never yet cast the least seed of light, or sparke of heat into you, which should teach you to acknowledge these ordinances and administra­tions of his, and to tremble at them? Are you worse then Divels?

Application of the terror by admoni­tion.Therefore I pray you consider of what I say; If the Lord raise not up the North winde to blow upon your spirits, to encline and perswade them, it will be long enough ere you of your selves stirre one inch off your own ground? If he alter not your intentions, sure it is you will intend small good to your selves: but please your selves in your drousie, dead and sense­lesse way, till yee goe hence and be no more. Me thinks you should rouze up your selves, and moan your selves to the Lord, saying: Am I the onely dry, barren wretch of all others, whom thy Spirit should never blow up­on? whom no mercies, crosses, or government of thine should ever af­fect? I see O Lord, thy steps wheresoever they goe, drop fatnesse! and thy fingers drop mirrh upon the handle of the doore, Cant. 5.5. where thou knock­est! But I am still a barren, desolate creature, without any acquaintance with thee in thy wayes! And for the second sort of such as have felt the Lord comming toward them in sundry wayes, and that hee hath not left them without witnesse, but by his Word, his workes, by death of wife, or husband, or by good company, or losse of children, estate, name: many privie and secret warnings of their conscience, hath checked them, or of­fered them many meanes of good, and drawne their hearts thereby, but they have shaken them off as a dog doth a blow on the head. That some­time in such houses and places as they have dwelt in, sometimes in hea­ring some searching Sermons, or by the offer of Christian yoke-fellowes, or by other occasions, Such as God hath preven­ted beware of dallying. the Lord hath solicited them earnestly to turn and repent: howbeit, it is with them as with Israel in the wildernesse, whose carcasses were scattered therein, they have tempted him, & seen his works, but to no purpose, for the Lord is vexed with them for their stubborn­nesse, and their hard and rebellious hearts, which will not know God, nor [Page 49] come in: Oh! beware lest this patience of God, which should have drawne you to repentance, doe not harden your hearts to utter destructi­on! To both sorts, I say this, Know it, if those whom the Lord means to save, he wil be alway busie about them, to accommodate all things to their calling and conversion: what a wofull case are they in who have (all their lives long) either seen no finger of his, in meaning them good, or else e­scaped his fingers most subtilly, and slily, as fast as he hath pursued them? Doubtlesse for ought can appeare, the Lord meanes them no good: if they had been sheep belonging to his fold, he would never have suffered them to erre, and lose themselves so deeply in their lusts, but hee would have recalled them. But his not suffering the breath of his spirit one whit to stirre in them, doubtlesse he meanes they shall nuzzle up themselves in a dead, senselesse estate unto perdition! Oh! what beds of ease doe you lye upon, that you should take one nights rest, two nights, till you finde your selves out of this misery?

Secondly, this should teach us to adore this great God, and onely wise, Vse 2 and that because hee hath the key not of the wombe onely, and deeps, Instruction. Adore the wisedome and love of God in his preven­ting grace. Jerem. 10.23. clouds and the grave: but of the hearts of the sonnes of men: Hee onely can order their courses, wayes and intentions, to their owne greatest good, and his glory. It is not in man to order his owne way: the heart and pur­poses of men are their owne, but the dispositions thereof are from the Lord: as the issues, so the preparations to life, and death, are in his hand. It is no priviledge of a Prince over his subjects, nor of a parent over his children, nor of husband over wife: They have authority to over-rule the bodies, the outward behaviour and duties of such as are under them. But for the secret over-swaying of intentions, and turning them from their owne to his way, it is onely the Lords prerogative. It is with mans in­tentions, as with the body of a man in a ship who walkes upon the hatches from East to West: Yet the motion of the ship being contrary, carries the man the way of her owne motion neverthelesse. This should therefore breed in us singular reverence of God, and provoke us to magnifie him, both with our prayses, and with our prayers. With our praises first: By praises. As the Church in the Psalme having professed that shee had seene goings of God, both towards their fathers and themselves, Psal. 68 24. Deut. 8. in wildernesse and Ca­naan, that he might humble and try all in their heart; subjoynes presently, The men singers that goe before, and the women singers after, Psal. 123.1. and praise the Lord. If the Lord had not been on my side (shouldest thou say) in disposing every way for my conversion, I had never been brought home. But I see that it was the finger of God, that when I had run my selfe into desperate company, forsaken the counsell of all friends, & shaped a course to my selfe, perhaps to spend my patrimony riotously: perhaps to haunt harlots and lewd companions: or to travell beyond sea in an humour of discontent to seek my fortunes, or to seek the world, and implod my self in the dirt and dunghill of covetousnesse, or to m [...]ch my selfe resolutely with one whom I fancied, onely for her out-sid [...] [...]ay [...]g, Give mee her, for she pleases me well: then did the Lord provide better for mee then I deserved, turn mine intentions quite off, & divert them to serious thoughts of mine estate, prepare a good wife, a peaceable life in marriage, good friends, good Ministery, and turne mee from the pit. I sought a good [Page 50] frame in a blinde corner, under an Idoll, the Lord tooke him away, sent a better, and tooke me napping in my hole and brought me home to him­selfe. Job 33. No good soule that hath tasted these preventions of God, can bee silent: Sundry passa­ges of pre­venting providence. one prayses God that living in a desolate prophane corner of the Country in the practice of drunkennesse and lewdnesse; the Lord sent a friend by providence to the house where he dwelt, who by his sober caniage and report of the fruit of the Gospel in other parts, brake me off from my sinfull life, bred a zeal after God & good means: by which I was haled out of my dungeon, to live under the Ministery in Goshen, where I was convinced by the light of truth, and converted to God. Another comes in and saith, O Lord! if I had rusht upon such a match, lighted upon such a Ministery, I had been quite lost: thou plantedst me better: As Psal. 80. the Church blesses God for pulling her from Egypt where she grew as a lilly among thornes, into a better soile. So should we, adore Gods preventing us, accommodating and suting occasions, crossing lets, giving strength to the meanes, and overruling purposes: as no doubt the woman John 4. going to her kinsfolke, and saying, Come, see a man who hath told me all: magnified mercy, which finding her in a cursed, scornefull and prophane way, stopt her, and changed her heart. Paul (to be sure did so: 1 Tim. 1.17. having shewed how God found him a persecutor, blasphemer, and wronger of innocents: yet abounded in mercy, and cal­led him home: Oh! he cannot wonder enough at it, tells it out to others, and himselfe concludes, Now to the immortall, invisible, olny wise God to sway all to his ends) be all honour for ever! yea and we should never cease to call upon ours, aswell as our selves to doe it: when I sent thee forth (my child) as Iacob to Laban: the Lord did order thy journey for the best: defeated thee of that thou wouldest, and diverted thee to that which was farre safer and better for thee! Dost thou not see how hee leaves others to themselves? doth not prevent them with any softnesse and tendernesse, provides not well, suffers them to run wild, and to tire themselves in their owne vanities! Thus good Naomi perceiving that God had heard her prayers for poore Ruth a stranger, Ruth 3. to rivet her into the Church and make her the mother of Davids grandfather: provokes her to wonder, saying, who art thou my daughter? And hearing her to en­title God to the worke, she confirmes her to trust God for afterward.

Branch. 2 And secondly it should stir up in us prayer for our selves and others, that the good hand of our God may alway attend and overrule our inten­tions and waies for good. Our prayers should succeed our prayses. Gen. 24.12. Eliezer beleeving the Lord to be such a wise and powerfull disposer, fell to prayer, that when Rebecca should come out to draw water for the cattell and for himselfe, the Lord would prevent her with such thoughts as might promote and succeed his enterprise. So should we, in our journeyes, travailes, attempts of weight, changes of our estate going to the congregation, meeting good company: beseech him that his good ha [...]d might appeare in all these, and through all the occasions of the day; for the furthering and not dismaying us in our holy course. See Job 1. end. Yea even for others we should earnestly beg, and say, Oh Lord! this day my husband goeth to such a Sermon: Thou knowest he lookes at nothing save his owne ends, rests upon his smooth civill bottome, that he is no grosse person: his wordly wit, ease and pleasure are the wheels [Page 51] to carry him on: Oh Lord! oft have I begd mercy for him to open his heart and change him: Now prevent him Lord, let thy Minister be in his bosome, convince him, lay some block of thine to stop him, Ezek. 14.3. remoove the stumbling block of his owne iniquity: send him home more humble then he went, though thy spirit blow never so weakly, yet let it blow, and by little and little bring him home: Let me be no let to him, and thy worke. My unquiet heart is ready to discontent my selfe, (and so the husbands to the wife) when I see matters goe amisse, and so give way to passions, unkinde and unsavoury words: But alas! The worke is thy pre­vention: So for others: Lord when I send forth my children to the Uni­versity, or to service, I hope all shall be well: They shall meet thy good hand to prosper them, they shall be brought nearer to thee in knowledge, and thou wilt blesse studies, tutor, company to bring them to better passe: But all is in thee, I have hitherto been too confident, they have miscarried, and stumbled at base examples: Lord, now at last prevent them for good, Gen. 43.13.14. and lay such hold upon them, that they may not slip. Iacob sending his sonne Benjamin to Egypt (little thinking what God intended) yet intrea­ted God to blesse them, and to send his Angel before them: and to give them favour in the sight of the man. The Lord heard him in that, and added a further blessing: for he so hampered them by Iosephs wise auste­rity and policy, that their conscience began to check them for their selling him: and so by degrees, their sinne comming to light, they could crie out, God had found them all out in their basenesse: Some of them ince­stuous as Reuben and Iuda, others murtherers, as Simon and Levi: and the rest like them: Cap. 45. but in likelihood this became the first step to their reclai­ming. Oh! so should we beg, Lord we send them out into the wide world, or, wee are to goe to our long home and leave them behinde, a­mong Lions, Beares, and Wolves and Foxes. Lord let them find favour with thy Majesty, let thy good hand goe but with them: All pray for wealth and prosperity for their children: Psal. 4.6.7. But Lord shew them thy coun­tenance, and that they are of thine Elect, and therefore within thy Cove­nant, wheresoever they become, prevent them with grace, let thy Mini­sters and people love them, let all turne to their good, their services, their dwellings, tradings, marriages, Ministery: and let them see that none can finde out any thing after thee, that thou art in all, because things could not have any way framed better for them, then they shall finde. Stop all lets, and crossings either from within, their proud vain hearts; or from without, Satan his subtilty, and the baites or snares of this world!

Adde so both these: It should breed humili­ation in our hearts. It should hold us in an holy awe and reverence of God, and teach us to set his Crowne upon his head, when we see, tis not all our counsells, Ministery (be it never so powerfull) education, thought and care which can prevent our owne hearts, or the hearts of ours, or o­thers who belong to us, with any goodnesse: we may pray, and com­mend them to God as Isaac and Rebecca did Iacob in that sad pilgrimage of his to Padan: The Lord it must be who must succeed him, Gen. 28.1.2.3. who must en­courage him at Luz, and set forward his journey with prospering: So that this should abase us in all best attempts. Salomon could not (with all his wisedome) foretell whether a foole or a wise man should inherit all his travailes. I confesse it ought to stay us from discontent, Eccle. 2.19. if God have not [Page 52] heard us for our children, but suffered them to run riot, if we have (as Iob) jealously offered sacrifice for them, and commended them to the good hand of God: but all this will not exempt us from greefe when we see them scapethrifts and unhappy ones, when we doe not commend them to the word of his grace, we may thanke our selves if they thrive not: yet, in our best and most solicitous desires, wee must not rest satisfied in our endeavours, but still humbly tremble under the power of that God, whose prerogative it is to prevent them with mercy, to accommodate all occasions, to stop all obstacles, and to succeed all helpes for their good. Oh! the woefull ruine of thousands who have bin children of the choy­sest prayers, teares, cost and care, should teach us to lie low before the Lord in this case. Monica was so carefull for her sonne Augustine, that Ambrose told her, the sonne of such prayers could not perish: and as it fell out, he was a true Prophet, for never had any man greater and stranger preventions, as may easily be seen [...] in that life of his (written by his Dea­con to excellent good purpose) as the lives of many other Worthies both ancient and moderne have bin, for the setting forth of the blessed fruit of Gods preventing providence, both for the salvation of the parties, and unspeakable good of Gods Church by the labours of such instruments. And for this use so much.

Ʋse 3 Thirdly, this point should be a great consolation to all such as have had experience of such mercy preventing them. Of Consolati­on. It should comfort and Branch. 1 encourage them from all those doubtfull distempers which arise up in their fearfull mindes, Experience of former pre­vention should encourage us for time to come. that God will leave them in the midst of his work, unperfect and unfinished. It is a wofull unthankfulnesse in many, who having found God gracious to them and theirs beyond expectation, in preventing much evill, seasoning them betimes, even in their tender years, and stopping evill: That yet they dare not trust him forth on: especially if they perceive any staggering in themselves, or delaying of their desires, so that God proceeds not on with them and theirs, according to their hopes. Judg. 13.22.23. But let them learne of a woman, Manoahs wife, to correct their folly: who hearing her husband to feare least God would slay them: answered, no; for then God would never have freely discovered himselfe to them at all, touching a Son which should save Israel. Surely if those first free preventions, and gales of grace were so prised, and so thanke­fully entertained, and observed by us; wee should not dare to give over God so easily for the finishing of his worke. Dallyance with Gods first preventi­ons, is the cause to change his course. But it is commonly mens dalliance with the first grace of God, and his early preventions of us and ours, yea it is our presumption upon free mercy, as if it were pinned to our sleeves) which causes us to winde it about our fingers, and carry it loose about us (as a pearle in a loose pocket) and which causes the Lord to blast us, to change his first course with us, to suffer us to wax pearke, and sawcy with him, and to venture upon such occasions, companies, and a­ctions, as, at first, we durst not thinke of: And so the Lord frownes up­on us, and changes our first motions, into cold qualmes, and loose affe­ctions, and the base fruit of our presumption; to trie whether his grace be pretious or no, and whether we will forsake our fatnesse and sweet­nesse of first beginnings, to exalt our selves, our wits, conceits, and hu­mours: and through embracing of lying vanities, forsake our mercy. If [Page 53] we doe, let us know the Lord prevented us, rather to make our destruction inexcusable, then to convert us. But if it be otherwise, then let it appear in our extraordinary humiliation and teares, Jonah 2.8. repentance and recovery of our former workes and affections: let not Satan stall us in our own mire of sinne, nor oppresse us with distrustfull bondage and despondency of heart, to drive us to despaire: let all our vanity be vaine, and all our stollen waters bitter, our pride and new-found selfe-contents odious unto us, in comparison of former old compassions: let us bee zealous, I say, and a­mend: rather then harden our hearts, so far, till the print of our first pre­ventions, tendernesse, feare, and conscience be quite worne out. This by the way, not impertinently.

But to returne; if there have been a levell and even eye to walke ac­cording to our first Grace: let us not warpe ungrounded feares out of un­thankfull distrust, to thinke like that wretch, 2 King. 3. God hath brought us to this point to forsake us, or (as t [...]y said) to slay us in the wilder­nesse. Read Jer. 2. and we see how the Lord speaks to such as cavilled a­gainst him: Oh! (saith he) I remember the love I made toward thee in the wildernesse (a barren drie land) and the first love of thy youth, when thou wert dainty to me: and still I can beteame thee the same love, if thou wert not weary of it. A sweet place. Could God finde in his heart to be so to Revolters, to Idolaters; such as had forsaken his fountaine, and dig­ged pits to themselves; and shall he not much more (poore soule of little faith) remember thee? Art thou of no more worth then so? Oh! the Lord remembers his first love still, its pretious to him, he cannot for­get it, and is it not so to thee? Put case his assisting and perfecting grace seemes not in thine eye so proportionall at the first? May there not bee cause? Is it not to teach thee to claspe about the first, as the Ivy about the bow to suck out juice from it to support thee? Doubt not, but proceed: He that prevented thee first perhaps when thou soughtst him not, or soughtst him but formally; he will not faile thee now: he will sticke to thee by his assisting grace also, uphold thee in thy zeale, meanes using, make the mystery of Christ more cleare and evident, draw forth reall desires, and hungers, esteems and diligence: yea he will not give thee over till he have also finished the worke of conversion and effectuall calling in thee by the worke of faith: and by daily familiarising with thine heart by his promi­ses, create the fruit of the lips which is peace, in thee. Isaih 57.17. Onely suffer not thy selfe to wax lazy, loose and dallying with him, to give him over thy selfe, and then lay the fault upon him: That he was very forward to lay the foundation, but was not able to finish his building. None but hy­pocrites dare bring in such verdicts; (rather slanders) upon God: Luke 14.30. Be not thou the first.

And againe, it may be consolation in a second regard to all such: to Branch. 2 wit, that he who not being tied to them by promise, yet called them, of encourage­ment. Rom. 5.8. will now much more sticke to them having a promise to plead. Which I speake, because many forgetting the old mercies of God by a worldly unthankfull, and estranged heart, make that part of their lives most sad which should be gladdest of all. And that, What to doe when feare of our corrupti­ons masters us? by distrusting God for the mercie consequent upon their calling: They feare, that God will never, make them masters over some speciall corruptions of theirs, pride, world [Page 54] ease: nor increase any grace to any fulnesse, but onely leave them to a poore pittance; nor yet uphold them in their outward wants and crosses of poverty or infamy, Deut. 32.13.14. &c. by his all-sufficiencie: nor rid them out of their streights by unreasonable men: nor recover them out of their revolts to their former integritie of course. To whom I answer: Doe yee thus re­quire the Lord, O yee unthankfull people, scarce worth the name of peo­ple? Did the Lord give yee brasse out of the stones, and silver out of his hidden treasures, mercie when yee looked for none, that yee should still distrust his promise? If when yee were strangers, yet he so prevented yee to make yee children, shall hee forsake yee being now in covenant? Did he kill the old Serpent, and Leviathan, and shall hee suffer her spawne to destroy yee? Did he remove the guilt of sin from destroying you, and shall he leave the venome of it to bee a goad in your side, and a pricke in your eyes, to make your life desolate? No, not except yee forsake the promise, looking that God shoul [...] drop mercie still out of clouds, and prevent you as at first, without any beleeving of yours! No: hee now puts ye to it, to work out your own salvation with fear, & having his pre­tious promises, 2 Cor. 7.1.2. labour to perfect your sanctification: To take his Sword, Helmet and Breast-plate, and fight the holy warre of God against your selves, Judg. 3.2. and all enemies, and not to looke that the Egyptians should still be drowned, while you looke on. While yee were children, yee did as such: but being men, the Lord looks his stocke should grow, and bee put to oc­cupying, and that yee should be setled and rooted therein. As for out­ward blessings, Esay 25. hath God made you a feast in the mountaines, and will he deny yee it in the valleyes? Luk. 12.23.24 Will he so cloath the Lillies, that labour not nor spin, and shall hee leave you to shift for your selves, who (next to the kingdome) serve his providence for a meet portion here? Matth. 6.32. shall hee not cast in these things without sin or sorrow? Did hee prevent your soules from perdition, and shall hee not prevent want from your bodies? Doth he so cloath the hearb and flowers of the field, which to morrow are cast into the Oven: and shall he not doath, feed and provide for you in this world, 2 Pet. 1. for whom hee hath provided a crowne hereafter (as Peter saith) immortall and not fading? To conclude, if hee have over-ruled your intentions for his owne glory and your owne salvation, should yee feare lest any Divell, or instrument of his, should come between you and home? Say thou livest in dark times, in places where the wicked beare sway; Esay 63. what then? As the Church Esay 63. cries, Thou wert mercifull to us of old, Lord, what? are all thy bowels and rollings re­strained Oh! deliver us still? Thou canst over-sway their intentions by the same prevention, and turne them to the contrarie aime! Their po­licies and devices against thee and thine, shall not preuaile: thou canst scatter them thou, canst avert, convert or pervert them at thy plea­sure: 1 Sam. 23.27. 2 Sam. 17.7. Gem. 31.29. Acts 9.9. Avert them as Saul from David: pervert, as Achitophels against Da­vid: convert, as Paul from a persecutor. They shall say as Laban to Ia­cob, It was in my power to do you hurt; but the God of your Fathers ap­peared unto me yester night and prevented me: Acts 12.3. Herod, Acts 12. inten­ded to bring out Peter to be slaine after Iames: but the Lord had another purpose which overthrew his, as cob-webs swept downe with a besome. In a word, if God once declared his prevention of mercie toward us, Oh! [Page 55] let us not presume, yet let us honour him thus far by our experience, that still the same God will be at worke for us in our particular course, to turn all to better then wee could look for, Ruth 2. & 3. as to poore Ruth when she went out to gleane barley, the Lord found her out rest all her dayes: Oh! if once he have delighted in us, he still will rejoyce to make us objects of like mer­cie, so that all shall see us to be his favourites, and long for our portion. And for this point, Sermon an Verse, thus much. Let us pray, &c.

THE THIRD LECTVRE Vpon the tenth verse.

THIS poore Pilgrime, and patient Naaman, as yee have heard (beloved) hath stood some time at the Prophets doore, denying himselfe, and his esteeme, Entry upon the substance of the miracle. honour and favour with his Prince: he and his train submitting themselves, and standing at the courtesie of God and his Prophet for his cure. And, although we heare of no words, or suit comming from him, yet his very habit and standing, in the deep silence of it, speaketh and cal­leth aloud for the Prophets helpe. And indeed, it had been hard-hearted and unmercifull for Elisha (having himself sent for him to his house, when he was wildred) seeing how humble his suppliant is, to have let him to stand as a dumb pageant, without salutation. Courtesie and morals could not have denied him that favour: and much more that Spirit wherewith the Prophet was filled, a spirit of mildnesse, mercie, exorablenesse and ea­sinesse to be intreated of a petitioner so miserable, and comming so farre for helpe: must needs hearken to his request. This verse therefore shewes us, what message Elisha sends him to the doore. And now (at this third Sermon) weare passed the Antecedent occasions leading us to the Con­tents of the Cure: and are come to the chiefe substance of the story. Whereof to make a full Analyse all at once, because it would clog the hearers memory, therefore we thinke it here superfluous, onely wee will severall the story into her branches, opening the first of them, here in our entrance upon it, but for the rest we will referre them to the threshold of their particular handlings, that every thing may be more lively and better remembred. The whole story then hath these five distinct parts: The [Page 56] first Elisha his message sent to Naaman standing at his gate, and full of ex­pectation, and that in this tenth verse. The second is Naamans entertain­ment and construction of it, The generall heads of the story, five. and how it tooke with him, and that in the eleventh and twelfth verses. The third generall is, the Rejoynder of his poore servants upon their masters misconstruction of the message, and that containes their loyall and serious treatie and counsell of wiser interpretation, and for better carriage: that in the 13. verse: The fourth is the issue and happinesse of all: the sweet conclusion of a sad en­trance, and that is, that upon the overture and intimation of his ser­vants (or rather of grace) he changes his former resolution to be gone, in­to an obedient submission to wash in Jordan. The fifth and last, the issue of his obedience: partly immediate, that hee found the Prophet true, hee was instantly cleansed, his flesh returning as a young childes: partly re­mote, and consequent upon it: in his returne from Jordan to the Prophets house, and making his respective acknowledgement: in his zealous and loving offer of recompence: in his earnest though weak devotion: in his firm & full resolution of future closing with God: in his tender and most sensible touch of heart for the sin which mainly pinched him: with request for advice about it for time to come: whereto the loving answer of the Prophet is annexed; Go in peace. These are the parts, First of the first, in this tenth verse.

The first of the five gene­ralls. Branches of the tenth verse three.There is no great difficultie in the words: That which is, may be resol­ved in the opening of the heads of doctrine arising out of them. And they are three in order: First, that Elisha sends a messenger, but comes not out in person to Naaman: that concernes the manner and way of Elisha his answering. The second concernes the matter of his answer, Goe, and wash seven times in Jordan: A message still harping upon the former string tending to vindicate all the glory to God, by substituting of such a creature, as could steale no honour from God. The third issues from a question, That seeing God aimed at his owne glory, to which end hee would use still the creature in the cure: The answer to which is, the Lord having bound sure enough for himselfe and his owne glory, in so poore a creature, and unlikely healer, as waters: doth yet in a sort provide for Naaman afterwards: viz. That whereas there was implied in this charge, a gracious promise that he should be healed, the Prophet would confirme his weake faith in the promise and unseen power of God, by the reall signe of a thing to be seen and felt, even the waters of Jordan. This be­ing shortly premised for distinctnesse of the point, let us open the first of them, and the ground of that which floweth thence.

Elisha (we see) comes not himselfe, but sends his messenger. Why? I pray you. The first point in this. It was not pride or state­linesse in Eli­sha to deny treaty with Naaman. Was it for state, and surlinesse? No surely. That had been a very indirect meane, to have cured pride, or selfe-love in Naaman: or to have drawne him out of himselfe to one above himselfe. Popish arro­gancie, and Pharisaicall pride of Ministers, thinking to hold men at a cer­taine distance toward their greatnesse, recompenceth not, nor attaines Gods righteousnesse. That proud Prelate, and man of finne, who setteth up himself above all that is called God, and under a title of the Vicarship of Christ, playes the Antichrist: who hath magnified himselfe hitherto, and enlarged his territoties by an outward setting up himselfe with [Page 57] pomp in the eyes of a deluded multitude of superstitious fooles: hath yet never wonne any honour in the soules and consciences of men, but rather made himself to stink in mens nostrils through his intolerable insolencie. His treading upon Emperours neckes, kicking off their Crownes, Popish inso­lency of Cler­gie over Gods people intole­rable. dethro­ning them by excommunication, forcing them to lackey him on horse­back, and holding his stirrop: His making a reall, essentiall difference of himselfe from other Bishops and Ministers: holding then at staves end, dancing attendance upon his haughtinesse (Holinesse I should say) mo­neths, weekes, dayes and yeares, ere audience can be given: scorning the Laity as accursed. This pride, though it have kept up his Satanicall ty­ranny through feare and terrour in the hearts of Idolaters; yet hath made him and his doctrine, life and manners, execrably odious. For why? it is as contrary to Christs humblenesse, as the state of one mounted upon a Spanish Jennet, is contrary to the meannesse of one riding on an Asse: and that by the confession even of some of his owne straine. So that, when his Messenger Augustine came here first into England, in his name and pride, to subdue our Britany to Popish yoke: the poore Monkes of Bangor summoned to appeare to his presence, beholding the base pride of his seat, raised throne-wise above the ordinary seats of others: even by his Masters ear-marke he was smelt and discarded as a proud usurper, and no commer with an Apostles spirit.

Which I speake not as if I would from hence raise any doctrine from a negative ground: No doctrines from nega­tives. but lest the question should bee resolved without some observation, this I would say to our selves of the Clergie, By the way yet, some clea­ring of the doubt, and an hint of instru­ction. that hum­blenes towards our people is the truest & surest preservative of our honor intire in their souls. State, and distance may set us up in the sense of some ignorant ones, who rather slavishly feare us, then love us (and yet even these, when they utter their thoughts, will give us their livery:) But as for those who know how to value a Minister of God in the name and for the worke of a Prophet, nothing more honours a Preacher in their hearts, then his humility. I deny not, but there ought to be due respect of people to their Minister: but I deny that it is purchased by austerity and statelines: And yet I do not allow a Minister to be haile fellow well met with each companion: nor, to avoyd the extreame of statelinesse with another ex­treame of commonnesse, complying with them in the Ale-house, bow­lings, or boon-fellowships: to hang about their shop-windowes, & mixe himselfe with them in his paper-service at all turns, buyings, bargaines, wills, purchases (except in a pious and necessary way of Christian love.) But, by the authority of his labours, and the integrity of his life, to up­hold that esteeme which is meet for a dispenser or Christ: and, in this sense we ought to see that no man despise us. But yet, on the other side, Tit. 2.15. we must not over-Lord it among them, to bring them under our girdles, 1 Pet. 5.3. and to boast our selves as the best men in the towne: for so shall wee but out-shoot the Divell in his owne bow, and shew our selves distrustfull of Gods providence, as if he were not able to bring forth our light, Psa. 37.5.6. except we our selves doe it, by reflecting, our owne shine and beames upon our selves. No doubtlesse: we shall lose more in the Hundred then we gain in the Shire, and left our worth to be valued by others. A base pro­verb. There is a base Proverbs, Thou shalt bee so much esteemed by others, as thou esteemest [Page 58] thy selfe. But it holds onely in the Divels dominion. As for God (who resists the proud, but gives grace to the humble) the weapons of his war­fare are not carnall, 1 Pet. 5.5. but spirituall, casting downe strong holds, and all high thoughts to the obedience of Christ, 2 Cor. 10.4. and most of all in our selves, who are his Standard-bearers. But I must recall my selfe from this negative digression.

Why Elisha comes not forth to Naa­man.Well then, if it were not pride and statelinesse in the Prophet, what cause was there why he should send to Naaman, rather then come forth himselfe? Was he not expected? and, might he not feare some aspersi­on to his person, God, and Religion, by his aloofnesse? Surely, by the way, these things ought much to curb our base passions! Bishop Hooper, that famous Martyr of Christ, and man of tender conscience, being of somwhat a more retired & private spirit and carriage then usual, did cause some Christian men and women, who honoured his integrity, and sought advice from him: to wonder, and to stumble at his austerity. A defect which he could not easily amend in himselfe. But it cost him sorrow af­terward, as some of his letters witnesse, that he should grieve any good heart by such an offensive carriage. Those letters are also extant, where­in reverend Ridley craves pardon of his deere fellow-Martyrs Bradford and Sanders for his unbrotherlike passages in some cases: a time there will be, in which every one that feares God, will mourne for the least misdemeanor in this kinde. Gods glory is pretious, and his peoples souls cost deare. They must not be offended for our humours, or trifles: bet­ter a mill-stone were hang'd about our neckes, and wee cast with it into the sea, then to offend one little one. This by the way.

Ministers must be ten­der of Gods glory, and jea­lous of offence by their carri­age.I answer, there had been in this case of Elisha some feare of this, I mean of offence, if God had not discharged him from it by a Supersedeas to his ordinary charge: but having a warrant for it, hee might trust God the better for preventing of hurt. As the Prophets were extraordinary persons, so the most of their actions bare a speciall reference towards God, not themselves: And, so it was here: Elisha was a man familiar e­nough in his owne case, as appeares in his homely and courteous carriage towards the woman that set him up a Table, 2 Kin. 4.12.13. Stoole and Candlesticke in his Chamber. This was no great state (nothing neere Naamans) yet thankfully accepted. But there is a season for all things: to bee familiar with a poore Tradesman, Eccle. 2.3.2. and to be strange to a Prince, both lawfull. Now the Lords worke was in doing, and Elisha might not procure to himselfe the note of courtesie, by breaking a command; as that Prophet (who to avoid discourtesie) went backe to eate with the old Prophet, 1 King. 13.19. and lost his life. When God discharges us by a closer-command, its folly to affect the name of unseasonable obeying.

And by the way, it is no small error in men to interpret Scriptures ac­cording to the letter, without respect had to the scope, and circumstances proper to the text. The Letter of the Scripture not to be wre­sted against the sence for mens hu­mours. As the Papists, who by this meanes, snatch extraor­dinary facts of Moses and Christs fasting Matth. 4. Ebuds killing Eglon, Judg. 4. Elijah's affronting Ahab 1 King. 20.21. or the like, to such ends of their owne, as, not God, but themselves are the authors of. Not the fact of burning the Passeover reliques, Exod 12. and of robbing the E­gyptians: but the warrant of God over-ruling ordinary cases, for speciall [Page 59] ends of his owne must be regarded. Now I say, the Lord had another end in withdrawing Elisha from going forth. For why? He saw he was more carnally adicted to the Prophet then he ought: More specially of the cause. he came full of car­nall esteem of him, as a man of great power to worke miracles: 1. To prevent carn [...]ll esteem of his person: and the out­ward cure. He loo­ked also at the outward cure: full he was of himself and his carnall hopes, who but Elisha with him, as a great Physitian with a patient, for hope of cure: This, together with a confidence, he had of his owne sufficiency to give him full content for his paines, as if he had gone to an ordinary man, and lookt to take and pay: did wholly eclipse the honour of God, who will not give his glory to another. The Lord loved Elisha well, and his reputation, as we see Cap. 2. yet not so well as to part with his own, 2 King. 2.5.6. Esay 42.5.6. for his sake. If God had intended only a bodily cure, it had been enough to have come out and laid on hand upon the leprosie, and so, an end. But the Lord who had a further scope, even to acquaint Naaman with himselfe, 2. To cast out his owne spi­rit. his power, love and mercy in healing his soule also: saw, that this could not be effected withour fetching a further compasse: viz. by casting out the aime at bodily cure alone: the confidence upon a Prophets skill, 3. And to raise up his spirit to God. the ad­miration of a mans person, the fulnesse of Naamans carnall hopes: all these justled aside, the glory of God, and the preparation of Naamans heart to entertaine the gift with a due respect to the giver: And therefore, the Lord thinkes it best to suspend Naaman a while longer, and to traine him by degrees to a more spirituall heart in embracing such a double mercy. Tne Lord strives with his spirit, as Gen. 6.2. to drive out of it that same carnall savour, hope & content wherewith he had filled himself, having heard that the Prophet could heale him. As for spirituall cure he felt no disease, nor knew any remedy of it: But, the Lord meant it, and therefore meant that Naaman should in the meane season be secretly pre­pared for it. As our saviour told Peter, what I doe now, John 13.7. thou knowest not, but hereafter thou shalt. The Lord therefore by this crossing his hopes, doth desire to let in a further light into his minde, then yet he had: That he might consider, that he was not now come to an ordinary person; to heale his body: but to the Lord, and his Prophet, to worke a divine cure: here therefore, he must looke up to God, stand to his curtesie, adore his power, love, goodnesse and mercy: here is no marquet for money to beare mastery, all must come from meer goodnesse: and that, not from a Prophet, but from the Lord working by him. Now therefore having to doe with him, let his carnall savour, and erroneous conceits ly by, let him empty himselfe of a wordly heart, and get an heavenly, as having only to do with God and not man.

The ground affords many sweet meditations: I wil briefly touch upon two or three, and so proceed. Thie first is this, All the course which God takes in bringing home the soul to God is (in a word) but this one, to sub­due the carnality and unsavourinesse of the heart, Gods way in converting any is chiefly to subdue carnall savour. and the blindnesse and error of the minde, to the obedience of Christ. From first to last the Lord aimes at this, (if we marke it) through all the preparations of effe­ctuall calling, whether by Law or Gospel: which may appeare by this, that the issue of all the worke of calling is faith. And faith (we know) is the cheefe obedience of the heart to the word, both commanding and promising, and tries most of all, the subjection of the soule. Such then [Page 60] as is the end, such is the preparative: all the whole course of God there­fore in converting the soule, is to yoke downe and subject the heart to himselfe, 2 Cor. 10.4. by casting out all which is set up in it, against it as Paul speakes. All opposition, all rebellion, all enmity which is therein, whether before the meanes revealed, Note well. (as all naturall poison of heart (such as Naaman here is full of, carnall savour of his cure, resting to the prop of flesh and the Prophets ability) or under the meanes themselves revealed, must stoop to God; somewhat or other, terrors or promises, or both, must rid the soule of each high thought, strong hold, and error which suffers not the Lord to enter. So is it here with Naaman: he comes full of carnall con­fidence upon the arme of flesh, and his owne rewards, hope of speeding and going home an whole man; but the Lord intending to send him home a new man, crosses him in his old, and strives to subdue the savour of his flesh to the savour of divine power.

Object. It may be objected, that this prevaild not with Naaman, for in the next verse he fell to rage against the Prophet.

Answ. I answer, Although this course of God tooke not effected presently, yet it was not lost: it lay as leaven in the meale the whiles, and had the due effect in his season. But for the point, know it (brethren) and judge your selves thereby. 2. Branches of use of Ex­hortation. There is in the soule a kingdome of darkenesse, and Sa­tan ruling thereby: If God meane good to the soule, he will translate it Branch. 1 from under the subjection of this kingdome, before he translate it under the kingdome of his deare sonne: Judge of our selves by this order. Col. 1.13. Looke therefore to your selves well at this plat: and, first, be not discouraged although you finde under the meanes and ordinances, Word, Law, Gospel, fasting and prayer, wo­full fightings of corruption and concupisence, rebellion against the worke of the Law, resistance of the Gospel: These will be: and oftimes it is bet­ter it be thus, Rebellion in the regenerate tends to the greater humi­liation. Rom. 7.13.18. then not: for if the Lord be in the worke, this very rebelli­on against God shall turne to good, and abase the soule so much the more after, as before it swelled against God, I meane when he shall overpower it by that Spirit which convinceth of sinne. Then I say shall the sinful­nesse of the soule out of measure sinfull, occasion to it selfe a deeper humbling, then if it had never rebelled. Be not therefore troubled at that: but be sure that the worke which it leaves behinde it, be sound: be sure the soule revolt not to her former ignorance, fleshly savour, fulnesse of her owne wisedome, and corrupt, worldly, proud, peevish and prophane frame, lest it grow worse then ever.

Branch. 2 Secondly (brethren, to be short) let Gods end be our end in the whole course of the Ministery. Of exhor. Rom. 14.17. Judge not his kingdome of grace, peace, and righteousnesse to be set up in us, before the kingdome of sin and darke­nesse bee pulled downe. Christ and Belial, two Kings, two kingdomes cannot stand: 2 Cor. 6.14 one throne must be set up upon the others ruines. The text tells us, 1 King. 16.22. when Omri and Tibni stood in competition for the Crowne, the followers of Omri prevailed against the other: So, Tibni died, and Omri raigned. Just so it is here. Till Tibni die, Omri cannot raigne. The best judgement of Gods people, is not by what they have, but what they want. The Kingdome of God cannot stand till Satans be pulled down, for they are incompatible. Judge not your selves then I beseech you by those fruits which make semblance of goodnesse in you: as by encrease of knowledge, gifts to pray, much hearing, good memory, reforming [Page 61] and abstaining from some evills, biting in some ill qualities, which dare not breake out. But judge your selves by the casting downe of your strong forts, and high thoughts, and stout hearts: one dram of this will secure you more of a safe estate, and hold out longer then a pound of the other. Try whether in all your other proceedings, & seemings to grow in the house of God, your selves grow daily lowlier, meeker, brokenner: for all Gods gifts are seasoned with humilitie: and negatives (in this kinde) are your surest markes: not so much what you have got in knowledge, but what you have lost of your owne. If yee prove this latter, the other will prosper alone: otherwise this will be a canker to fret out the marrow of the other. It is no hard thing for a man to judge what meat his appe­tite stands to, or not. Observe your owne frame, after all your hearings, God will not judge yee by the helpes, meanes, or gifts yee have: but by what your selves are. If then your secret consciences bear you witnesse, that when all is done, yet a proud heart, a scornfull spirit, uncharitable, selfe-loving, ranke for it owne ends, resting upon carnall proppes, angry, revenging, clasping to the creature (as Naaman here did) or the like, still lurke in yee, and beare the sway, when ye are put to it; in Gods feare doe not rest till the Word have wrought a further worke in you, and cast downe this kingdome in you. Seek for more working both by the terror and promise: For surely till this old kingdome be down (at least subdued and tributary, as Sauls house under David, Edom and Moab to Salomon;) all your hearings cannot profit you. Tremble when yee meet with the old kingdome (you shall soone try your selves when occasion of triall comes) and be well assured, that whom the Lord calls, them he subdues, and here he pulls up one prop, there another pillar of the old throne, here he subdues ignorance, there a false heart, there a carnall minde, God subdues corruption in his by peece-meale. the savour of the flesh, the will of man, the pride, the stomacke, the wordly ends, till he have ruined the throne: And although a subtile professor will cover all these with the mantle of Religion, yet still the comparison a­bides, because he wants an heart to be rid of it. But as for others, you may feele them with a glove: for even in the midst of their devotions, giving thankes for meat, praying or hearing, their hearts are with their covetous­nesse and lusts; and sometimes they will be quarrelling and praying, tal­king of the world, and saying grace with one breath. But so much of this branch.

A second is this, The second meditaion up­ib this. I have noted before in Naamans crouching at Elisha his gate, how that disease of his abased him very farre to such an inferi­or as the Prophet was. Now we see he receives an affront from him, by him whom he so submitted himselfe unto, being so far from healing him at the first, that hee comes not out to salute him. And why? To teach him to cease his crouching to the Prophet, and crouch to God another while.

Some might say, alas poore man! he had sorrow enough before! but Object. I answer, spare your pitty: This second winde shakes no corne. It is not Answ. in an outward crosse, nor the power of it, to subdue the heart to God: it may handsome a man in his outside to manward, and make him stoope to man, but it cannot doe it to God. Wherefore now the Lord puts a tongue into the word and Message of Elisha, whereby he comes a little further to [Page 62] consider whom hee had directly to deale with, even the Lord himselfe, who suffers not the cure to proceed, to the end that hee might looke better about him, and see into his base heart, which hindred it. And wee must conceive that although this wrought not presently, yet the Lord being with it, it wrought somewhat at last. Let it briefly teach us (belo­ved) thus much, Bodily crosses can reach no further then bodily ends. Job 33.13. no crosse nor bodily strait (of it selfe) can reach fur­ther then to a bodily end: There must bee a word added to the workes of God, before the heart will breake. The Lord must (as I noted be­fore) speak once and twice, ere pride will be hidden and the soule hum­bled in kinde, and then it stoopes. Well said Habacuc, Cap. 2. I heard thy voice, and my lips quivered, my limbes trembled, and rottennesse entred into my bones, that I might have peace in the day of trouble. And Esay, Cap. 28. asketh, whom shall I cause to understand, and whom shall I teach wisedome? Heb. 4.12. even him that is weaned from the brests, and who trembleth at my words. The word and voice of God onely able to pierce the heart. It is the voice of God which must pierce the heart till it tremble. The voices of sicke mens repentance wanting a word, vanish. The reason is, because the workes alone are a brute sound, and have no tongue in them: The word is all, onely God hath blessed it, and therefore other meanes are unblest. The word must be the interpre­ter. Nay, many times under a crosse alone, the heart waxeth more hard­ned and rebellious: or at least wise it puts off God with confessions under the rack: or else it windes out it selfe, and counts it as a common accident befalling mortality: Its my hard lot (saith one, God helpe me) to be thus afflicted. Even as blessings alone bring none to feele love from God (of themselves) being common things bestowed upon all sorts as it hits, so is it with crosses. Nay, some blinde idiots imagine Popishly, that their portion here in trouble, and straits, is a signe that they have their hell here, and shall not therefore have it hereafter. But however, sure it is, let a man have never so much sickenesse, poverty, reproach, feare of death upon him: none of these are blessed to search out his pride, jollity, carnall ease, unsavorinesse, Atheisme, worldlinesse, or the poyson of old Adam: These all may lurke and abide under a crosse: a man may still nouzell himselfe in his sensuality, security, rotten peace, unbeleefe, and hope that he is in Gods favour. But when the word comes, that dashes out all errours, and false conceits. Why so? because it brings God into the soule (as the Arke into the campe) and causes the soule to behold herselfe in the glasse of his perfection; the neerer it comes to God, the more it loathes it selfe. Job 42.2. I have now seene thee (saith Iob) therefore I abhorre my selfe in dust and ashes. Let it teach us never to rest till the Lord hath turned us out of our common path, and brought us into a narrow way, e­ven to deale with himselfe. His word will present him unto us, as in a glasse wherein we may behold him in his excellent Attributes, his Ju­stice, Wisedome, revenge of his enemies, a Judge of the wicked, a re­warder of the righteous. This sight will coole our courage (as it did Naamans here) stop us in our headlong courses, make our owne conceits and errours odious, teach us to wait upon God, till he shall hearken to us: till he shall humble, convince, and perswade us. Doubtlesse, when wee come closely to behold his face, and to feele his authoritie over the con­science, how severe an avenger he is of all our pride, rebellion; and that [Page 63] he whom we have to deal with, beholds our inward man and all the cor­ruption thereof: nothing is hidden to his eye, but all things are naked and manifest before him: then all our heat of spirit, Heb 4.13. confidence of our happy condition, disdaine of others, pleasing our selves in our carnall hopes, applauding our parts, our duties, performances, will vanish as a private mans lands and livelihoods vanish in a great Mappe of the world. Then our plumes quaile, and we say, depart from us O Lord sinfull wret­ches. In the sight of this Sunne, all our darkenesse, and unrighteousnesse, Luke 5.7. become irkesome, and all our corruption is swallowed up in this sea of his perfection. So much for this.

The third and last short meditation from this ground is this, The last me­ditation. that as the Lord began before to humble Naaman in part, so he holds him still close to the worke of humiliation, and enlarges him not, Proud nature of man quick­ly forgets hu­milition. till he had brought him to sound humbling of soule. It shewes us what our nature is, in this behalfe. We are like to light Corke, which will floate aloft, and (except a man hold it under by strong hand) will pearke up to the top. When we are downe and low, one would thinke it should be a great worke to raise us up to any cheere againe. But no sooner is the stone blown upon, by a little puffe of winde (although it have been steept in water a whole night) but it waxes dry againe presently, as if never wetted. The hard and sto­ny heart of proud man can never sufficiently be battered, and tamed; but it wil returne to her course againe instantly. And the truth is, These dayes especially, and why? the dayes we live in have a peculiar disease in this kinde, above former dayes: Gods wrath revenging our former contempt of his law and terrors of consci­ence, and our dallying with them, and shaking them off, through a base heart, weary of trouble. To be abased and low when and while the Lord will have us so, for our own good and to think well of it, is a rare grace. We are a kin to Ionah, Jona 3. and 4. who was no sooner out of the Whales belly but (contrary to vow and covenant) pearkes up again presently, and quarrells with God; for converting Ninivee: and for his slaine gourd: and no wisedome would charme his folly. So Hezekiah, 2 Chron 32.25. after the like recovery of the plague, and promise of humble carriage, yet instantly bubbles up againe, upon the comming of the Embassadours. If this be done by the greene tree, what is to be looked for in the dry? What wonder then if Naaman may so ill be trusted with a cure at first, under hope of humbling afterward? No, the Lord will hold him while he hath him, and treads upon his heele still with new affronts to keep him at that bay till hee have throughly cast out his scurfe. God makes cleare way be­fore him. It is the Lords course to doe his worke substantially and throughly: hee will not sustaine any dishonour in his owne, that he hath built them by halfes: As for hypocrites, they flye be­fore they are halfe feathered, and can doe him no discredit. Hence it is that the Lord hath been faine to prolong affliction and abasement upon his servants: that others beholding them might suspect themselves. It might seeme else a superfluous thing to adde water to the sea: and so long crosses to Iob, a man already truly humble, and fearing God. But, Job 1.1. 1 Tim. 1.16. as Paul speakes of Gods grace towards him, that it was for the example of more then himselfe: so was Iobs humbling, a paterne for all men to behold their owne base heart in this kinde, and what an hidden depth of scurfe is in the chinkes and corners of it.

Verily, in these dayes, he or she may be as wonders and strange sights, who walk duly (in the sense of past and present corruption) before God with humblenesse, and privitie to themselves: As the sive holds water while it is in the water, Simile. and no longer; so doth our proud heart stoop while the yoke is upon us: But few subdue their hearts to this safe de­meanure daily. That if another man should come and tell them, Friend, me thinkes your spirit is very light and inconstant, not swayed to hum­blenesse: 2 Kings 2. he might answere with Elisha, I know it, hold your peace: for, I blesse God, I am under the aw of Gods greatnesse, and my base heart, is ever before me: Psal. 51. I walke continually in a jealousie of my proud and fickle spirit in this kinde! Word workes little without afflictions in our times. How few are there now-a-dayes cast downe by the Word alone, without some powerfull addition of afflictions, to set the Word on working? When the Lord hath cut the veines, and let out some ranke bloud by the Law, how is he faine to set men in an hot bath of some other crosse, to keep these veines in bleeding? So that except God keep us very low and bare, so ranke we are, that we fall into a Pleu­rifie againe instantly.

Use of the point.The use we should make of this branch, is briefly this; First, that wee walke heavily under this body of death in us. Counting the same our heavie burden: mourning bitterly that our base spirits should be so weary of Gods yoke, so light, so frothy and inconstant! Oh (should wee say) who hath more cause to walke humbly before God every houre then I? (being guilty of so many rebellions, so deep-died, of so long continuance, hardly washt out, so canker-fretted) and yet (Lord help me) my teares are as the morning dew, & my spirit more fethery and giddy then any mans! So prone to relapse to my old humours, and to forget the sorrow which my sinnes cost me, and all the vowes of humblesse and a broken hearted carriage! Walke heavily under the mi­sery of a slight giddy heart. Truely this disease causeth a good soule to walke uncomforta­bly, and the very best graces of God to affoord lesse savour and comfort!

And secondly it should teach us all, especially Gods Ministers, not to be over-forward, to rest secure of our childrens estate, or of others, who at first gave good hope of true humiliation under the Law; Charity is good. let us charitably hope the best of all: But yet let us eate some salt with them, and wait some time to see what fruits will come of it, whether they wax not wea­ry, Heb. 12.7. 1 Tim. 5.11. Heb. 12. of Gods chastening, and like those widowes who waxed wanton against Christ, and weary of Church-service, returning to their old vanities, But yet too much creduli­ty not meet for Gods people. being dead while they were alive. Particularly observe, whether the Law be as welcome to them still as at first; how they brook the discipline of such a School-master, that they might get downe their base hearts, and keep them under. Mark them, whether the pride of their spirit, opinion of themselves, jollity of the world, warmth of their owne feathers, and pride of life, cause them not to forget their for­mer humblings, as if now they had learned a new lesson, to bee lesse pre­cise, and more wise. If we see such stuffe in them, wee shall have little cause to repent that we suspected their beginnings.

And lastly, for our selves, count we it the onely safe estate, & that which promiseth soundest comfort, most peace, best safety, and sweetest feelings of Christ, when our hearts are kept within the bounds of feare and humi­lity, and awfulnesse: And, desire the Lord not to trust us over farre, nor [Page 65] leave us long without some wholesome Items and buffetings, rather then we should wax loose, and run out of his blessing into our owne warme Sunne. Blessed is hee that feareth alway, and if God crosseth him not, crosseth himselfe. And so much also for this third branch, and this first observation.

Now I come to the second, the Message is, Wash seven times in Iordan, The second [...]bservation out of this tenth verse. and thou shal [...] be cleane. Touching these words, as they contain a charge, and a promise annexed, I shall speake more at large when I come to handle Naamans obedience in the verses following: Here I onely touch a point or two generally, flowing from the words: and first, the meane which God appointed him to use for his cure: to wit, the washing seven times in Jordan.

Ere I come to this point, a Papist, or Master of superstition, would here make a stop (as a traveller at a crosse in the high way) and pick out a my­stery out of the number of seven. Why seven times, saith a Papist, Quest. and not twice, or five times? There is surely some religion in this period, and some mystery to be observed in it.

I answer: Answ. I know none except (perhaps) the Lord would have Naaman acquainted with the ceremonies of the lepers clensings: Levit. 14.8. &c. which yet I dare not affirm: for then he might have sent him rather to the Priest at Jerusa­lem; then, to an extraordinary Prophet, raised up in the absence of the ordinary Priest, which now was expelled from the ten Tribes. Therefore rather I answer: That so it pleased the Lord to have it, See 2 Cro. 16.3.4. and the question might as well be made of any other period of number, 3.4.5. as this of 7. Onely Popish superstition thinkes, it hath never made her nose cleane, save when it hath forced blood by wringing it too hard. Forsooth they looke after mysteries in each corner and verse of the Scriptures: and this period of seven, is a very pretious number with them, and hath a great deal of holinesse in it. They say the holy Ghost useth it ordinarily, both when he would determine an uncertaine number of many, by a certaine, Mat. 12. (as se­ven spirits for many, seven abominations for many:) and also when hee would set downe a voluntary period, then he names seven: as Elisha bids his servant goe looke upon the sky seven times, 1 King 18.43. J [...]sh 6.3.4. The number of 7. a great fancy with Papists. the Lord bids Ioshua com­passe Jerico seven times: And it is true, if in that respect they hold it a sacred number, as used much by the holy Ghost, I agree with them: and I thinke the holy Ghost doth the rather use it because it is a modell and determining of the workes and rest of God after the creation of the world, the circle whereof, being the period of seven hath in likelihood occasioned this period of seven, to become a stile of numbring with the holy Ghost: yet when the seventh day was sanctified, we reade not that the number was. Number of 7. no holier then other num­bers. I passe by the favour which this number hath with A­rithmeticians, for the commodiousnesse and previledge of computation. But, as for esteeming of this number of seven, to have any more holinesse in it, then other numbers, it is ridiculous and superstitious. They must have theit seven sacraments for religion sake, and their seven fold exor­cisme and adjuration of Divells, their seven Ave Maries, their seven de­grees of Angels, seven penitentiall Psalmes, and in a word, wheresoever they goe, they goe by sevens. Seven deadly sinnes they will have, and seven contrary vertues, and seven steps to perfections, as if they might go [Page 66] to heaven by a ladder, of seven staires. This number hath done them some pleasure, for else they would (no doubt) have proceeded to seven­score sacraments as well as to seven. And seeing this number is more pretious to them then Gods two, it is strange that they dip not the infant seven times instead of three, counting it more holy then the Trinity! we abhorre them, and all their superstitious fopperies, and mysteries, more fit for inchanters and sorcerers to worke by, then such as goe to worke on Gods name, by the power of a word, and ordinance.

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

The message it selfe.The message it selfe followeth. Naaman looked to be cured by great Elisha that worthy Prophet: but the remedy which God makes use of, is the washing of his flesh in Jorden seventimes. A poore thing (one would thinke) to compasse such a great effect. But so it is, commonly the Lord [Page 67] effects those things which are of greatest consequence, by poore and see­ly meanes, such as the world would thinke most unlikely and con­temptible. Commonly I say, so it is: I say not alway. For sometimes, God useth to effect solemne things, by see ly means. the Lord chuseth great ones, and wise ones, and learned, and valourous, and experienced, and in great esteem, to be his instruments: because he will be knowne in his owne gifts, lest they should not be esteemed: But when it is thus, commonly the Lord shewes as great power in making such instruments great, being of themselves before meane or despised: at least he brings them low in their owne eyes, and makes them rare patternes of humblenesse, before he dare use them. Esters hist. cap. 2.3.7.8. &c. 1 Sam. 16.12.13.14. 2 Cron. 34.35. &c. Ester was a great wo­man and effected a great deliverance: But she was made so of a poore captive, so that still God was as manifest in her, another way. So David, yet made of a poore shepheard and therefore a mirror of as great provi­dence. Iosia effected great things: but how? Not by his greatnesse, but by his extraordinary grace of melting and humblenesse. If God use great ones, ei­ther he makes them great of mean ones, or mean of great ones. And so many Preachers perhaps are used to doe God some glory: But if comparison be made (not betweene them and other of meaner gifts, but betweene them and the effects of conversion) what is a base sinfull man with all his complements to God? and put case that sometime the Lord doe use some men of great esteeme with some carnall persons for their excellent parts, the better to winne their great stomackes to like of his truth: yet this commonly is but a generall preparative to their conversi­on: for the Lord will strike the maine stroke afterward, rather by some other instrument of meaner worth. All the Scriptures doe with one con­sent beare witnesse hereof, both in doctrine and examples. Our Lord Jesus his worke of salvation was the greatest worke that ever was done in the world. And who was he that did it? I confesse in himselfe, Esay 53. 1 Cor. 1.20. the wise­dome of God and the power of God: but in the eyes of the world most base, the stumbling-blocke of the Jew, and foolishnesse to the Gentile. By a sonne of a poore woman, not an Empresse one borne in a stable and a cratch, not in a Palace: one that had not an hole to hide himselfe in: one that rode upon an Asse, and had a few silly men and women cry Hosanna to him: who dyed as a malefactor upon a Crosse, the most cur­sed death of all other: By him the Lord effects this great worke. Not that hee could not have used greater preparations, but so it pleased him even to make him the corner stone, whom the builders refused. So the Apostles were used to preach Christ in the world, to subdue and conquer it all to himself: who were they? No men of great breed, birth, Luke 5. training or learning, but poore Fisher-men, utterly unlearned. So Paul, a poore creature in shew, a poore withered branch, a man that affected no quaint phrase, no elocution, but was weak in speech, 1 Cor. 3. is used to do more then any of the rest. See 1 Cor. 1. Yee know brethren, your calling, how that not many learned, noble, or rich, but the mean things of this world, hath the Lord chosen, What is a greater worke then conversion and calling? And who are greater and more pretious objects then the called? Who honour God more then such as beare his image, and are partakers of his Divine Nature. Now if God should chuse great ones, and jolly, wise and politick ones to such ends, he should confute this point; but he useth the poorest (as Saint Iames saith) and most base off all of this world to bee [Page 68] heires of salvation? That so when his excellency shines through the elements of their basenesse, the glory may bee his owne.

Reason 1 Reasons of the point are many. First the Lord delights in casting down and treading under feet all the pride of flesh, and conceit of man, in beeing instrumentall to his worke. So saith Paul, 1 Cor. 1. Where is the Scribe? where is the Law interpreter? where is the wise? God hath con­founded the great things of the world, by his owne seely things. No wise man or Artist hath such delight to discover and shame a proud Mountebanke and emperick, as the Lord hath to confound a proud per­son who thrusts himself into his solemne businesse. God delights to confute great things by seely. He scattereth the wise in the imaginations of their owne heart. And the Lord knoweth the wise­dome of the wise, that it is but folly. The weaknesse of God is stronger then man: and the foolishnesse of God is wiser then man: and therefore by his weaknesse and folly he delights to controll the strength and wisdome of man. Those false Apostles gloried much in their parts, and speech, and skill: But the Lord chose poor Paul with his weaknesse to do more good in the point of conversion, then all of them. They made a great boast to man ward, and who but they? But the Lord laught them to scorne and all their complements, as enemies to the grace of Christ: and they who could discerne, at length perceived all their scope to be the setting up that trinity, of Belly, Ambition, and Covetousnesse, Phil. 3.18. and, so beeing discovered, they vanisht in the opinion of the Church as smoke.

Reason 2 Secondly, the Lord is very jealous least hee should lose any honour through the glorious shewes and shaddowes of humane ostentation, strength or sufficiency. God is very jealous of his glory. When he gave Jerico into Iosuas hand, he was very jealous least Israel should ascribe too much to themselves, and there­fore befooled all their great courage and strength with a march about the City, Josh. 6. and blowing with trumpets of Rams-horns, and thereby the City walls fell downe prostrate on the earth. J [...]dg... These could rob God of no honour, they were safe instruments to use: when Gedeon had a com­pleate number of souldiers ready for the battell, they were an eye sore to the Lord: he thought he should be a loser in point of honour: and there­fore he told him he should abandon all the rest of the Army: and of those of the Army (being yet too many) he would trie who would lap water as a dog, and who would take it into their hand to drinke: these latter, be­ing many he sent away, and the former being but three hundred he would use to get the victory. The reason was, because by them (as no way pro­portionable to such an effect) he could feare no treacherous robbing of his honour. So true is that Esay 42. My glory, is as my selfe, deare to me, I will not lose it upon any tearms, nor give it to another.

Reason 3 Thirdly, the Lord knowes that we are prone to Idolize the meanes more or lesse, and to forsake him for our broken pits. For, either, wee will beleeve no effect further then we see meanes for it; We are prone to Idolize means. or if we doe not so, yet we cleave too much to meanes: or if we set up God above them yet we would tie him to blesse them without faile. Touching the first of these, Jer. 2.13. we naturally goe to worke, and weigh things in the ballances of our owne reason, And that three waies. The first. and what they will afford we will yeeld the Lord, but no more: This age we live in, excells in this carnall esteeme of instru­ments, parts and abilities of men, and smoother of all divine worke under [Page 69] these feathers. As Samuel proportioned Eliab to a Crowne at first sight. When great exploits bee done by such as are brave and jolly fellowes, men wonder not, but say, Yea, he was a brave man indeed: It troubles our base eyes to looke beyond that which is next us, and to see God in such effects. As silver answeres all things in price, so strength and parts answeres all effects in efficacie and working, and so God is thrust out of doores. As in a Market men lay downe money, and take ware, so in this Market of worldly wisedome, men thinke to effect any thing if they bring powder and shot to the battery. The Lord therefore substitutes seely instruments in stead thereof, and when mighty effects follow, then is his might magnified.

For the second, though wee deny not but the Lord is chiefe, The 2. yet still we look at meanes, and thinke God workes by them, and why should wee not therefore embrace them? Our base hearts fall short of God through lazinesse and distrust, as well as by Atheisme. And therefore even here also God layes a block in our way, to stumble at, and breake our shinnes, to teach us to behold God more closly in the use of meanes, both in matters of the World, and of the Word: he puts us off from our Elisha, and sends us to wash in Jorden.

Thirdly, if we goe a little further, The 3. and set God up in his place above the meanes, yet we take it for granted, he must not faile us: wee will tye him to over-rule, and work by the meanes: and thinke much if God satis­fie us not accordingly. Whereas wee should so look at God, as an abso­lute soveraigne Agent, who can work or not work by them, above them, against them, without them.

Now I come to the use. And first this is instruction in sundry kindes: Vses 1 First, Instruct. to teach us why the Lord hath so stript our land and kingdome of Branch 1 so many worthy Lights and Instruments as he hath done; some by death, some by banishment, others in warre, others by other violence: why hee hath so stript and bared us of many both in civill and Ecclesiasticall state; Surely, because we applauded our selves too much in their policie, Wee have lost many worthy instruments, because wee a­scribed too much unto them. their wisedome, their learning, experience and sufficiencie. We have not loo­ked upon God, in their gifts, zeale and labours: wee have magnified our selves in our store, and provision, as if we should never be desolate: as Ty­rus did pride her self in her store of Jewels and pretious stones: & as Babel sate like a Queen, and said, she should never see sorrow, and therefore was suddenly brought downe: See Ezek. cap. 26.27. and 28. verse 13. Jer. 51.53. Lam. 1.9. John 5 35. and as Jerusalem thought her selfe the holy Mountaine and Citie of God, the mirror of the world, having the Ark of Gods presence, his Temple and Priests, his Ordinances and Prophets, his Word and Oracles, therefore, Lam. 1. shee came downe wonderfully. Even so hath it been with us. No sooner hath the Lord planted in any place a faithfull Minister, as a shining Light, and burning Candle, but the people have fallen to idolize him, to rejoyce in his out-side, to thinke themselves safe and happy in enjoying such Instruments: ascribing all the effect of his labours to him, little acknowledging the finger of God, or the office which hee sustaines; not honouring him for the worke sake which hee serves for, to reconcile them to God, to beget them to a lively hope by the Gospell. This basenesse of our fleshly respects, hath caused the Lord to rob us of them, and to set mean ones in their roomes: To [Page 70] teach men to lay to heart their former carnall ends. How many have received Prophets to farre other ends then the Lord ever sent them? To make them as tearmes of comparison between person and person, some to hold upon Apollo, 1 Cor. 3.3.4. some Cephas, some Paul, some others. To censure, to jangle, and some to bring themselves and Townes into some credit in the countrey: others to get good custome for their wares and shops: others to make themselves wel reputed & praised for their forwardnesse and zeal in profession: whereas yet, alas! the meanes being gone, and the sive taken out of the water, they have proved as meere formall time-servers, and as ignorant of their grounds, as they who never made shew at all. O­thers have securely rested in their labours, never looking for any change of heart thereby, but thinking the Prophets shall live for ever: and when they are gone, fretting at their precisenesse of conscience, and unthankfully leaving them to sink or swim, and shift as they can. Is this (beloved) to ho­nour God in his ordinance? to cleave close to it, as (under God) the mean of conversion? Is this to count their feet beautifull, and to adore the Lord in the varietie of his gifts and instruments? Rom. 10.15. No, no: and there­fore the Lord hath been fain to take them out of the way, and leave us to our selves: so that our supply was never so great as our defeat is strange. All to teach us to looke at the simplicitie of Gods ends, to serve God first, and man with his leavings: let the Lord have the heart: set him up there, in selfe-deniall, humility, faith, sincerity and faithfulnesse: and then let the instrument have the over-plus, that honour and countenance which belongs to him for his service. For God counts not himselfe rob­bed by that esteeme wherein we have his Minister under himselfe, but that which he hath above himselfe. And surely it is not for nothing, that the renowned King (lately slaine) in the heat of his warres, King of Swe­den. oft spake a little before his death, that the Lord would not long suffer him to live, be­cause the people made him such an Idoll, and robbed God of his due, to magnifie him. Papists worship a dead blocke for want of knowledge, and we a living one for lacke of faith: the one for a little carving and workmanship of gold and silver: the other for a little varnish of gifts or excellencie or parts: the one from man, the other from God, but both i­dolatrous; because against the honour of the giver.

Branch 2 Another branch of instruction Instruction. is, to teach us why the Lord doth so de­feat men of their purposes and projects, which they frame to themselves, when they goe to worke upon their owne heads, in matters of God. We have seen it with our eyes verified, Eccles. 9.11. which Salomon speakes, That victory is not alway with the strong, nor race with the swift, nor wealth to the provident, nor esteeme to the vain-glorious, nor spirituall successe to the Minister, though learned and rarely qualified, because men have boasted of their strength, swiftnesse, policie, experience, providence, and abilities, more then the Lord. I am witnesse my selfe of some sad e­vents in this kinde, that men have spent themselves in their studie, to perfect some speciall discourse and Master-peece of their owne braine, ei­ther to beare downe the truth, and broach schismaticall points: or to win the spurres, and get themselves the eternall repute of learned persons; or some vaine applause of fantasticke auditors (as if they sought a plaudite) upon the stage (a base prophanenesse both in them that seek it, and them [Page 71] that offer it.) But the Lord hath so resisted their pride, and struck off their wheeles, brought them to such a reproachfull non-plus before all their auditors, that they have verified the speech, God resisteth the proud: Jam. 4.6. and some of them have got more grace, when they became more humble: Oh! what a terror it should be to all such as dare affront God in his owne element, and covet to honour themselves with that, which they sacrile­giously have stollen from God! If the Lord loath it in a meere politicke Atheist, and in an heathen, the one affecting the glory, the other defiling the vessels of God, Herod I mean, and Belshazzar: D [...]n. 5.5. Act. 12.23. both which were fear­fully plagued: If (I say) this were done in the green tree, what shall bee done in the dry? how shall they escape who with more impudence and resistance of light, shall dare God to his face?

A third branch of instruction is, concerning the wisedome of God Branch. 3 in his ordinances. Instruct. Wonder not why God chu­seth seely in­struments. Wonder we not why the Lord should chuse such poor and seely meanes and instruments, for the effecting so incomparable e­vents, of humbling of the soule, and converting it to God, as hee hath done. To speake of some personall instruments first, may it not be won­dred at, that the Lord should worke by such poore, yea contrary meanes to reason as he hath done in casting downe the throne of Antichrist, and rearing up the kingdome of the Lord Jesus? By poore Luther, a despi­sed Monke, to convince a great part of Europe of their many hundreth yeares error, and to bring in by degrees, the light of the Gospel into so many nations, making the very pillars of Popery to shake, and the foun­dations to tremble? By such a poore seely creature as William Tindall, to subdue our poore English Nation to the knowledge of Christ? By a Prince who both in practice and writing professed himselfe the Defen­der of Popish faith (and sate in person upon the lives of some of Christs Martyrs, shedding their bloud to satisfie that Whore) to doe a worke, which if many Princes together had joyned to doe, had been unlike to be accomplished, that is, to cast out the Pope out of his free-hold and possessions throughout the land: were not these great things, are they not the Lords workes, and marvellous in our eyes? By our Iosiah, a childe of seven yeares old, afterward to settle the Gospel throughout the Domi­nion, abandoning the refuse and taile that remained? By what meanes since Luther, these sixe score yeares, hath the Gospel been supported? and that against the gates of hell, and the policies of Papists every day more and more increasing, and recovering the wound which they recei­ved? Surely, even by poore seely instruments, which God raised up in sundry Nations, armed onely by the weapons of a spirituall warfare: that the glory might be Gods. As Zachar. 4. the Lord speakes of those two great Olives, Iehoshua and Zerubbabel, despised men, crope out of captivity, assisted with a poore multitude of captives, in the midst of most potent enemies: that even these two should restore the ruines Jerusalem, both the Civill and Ecclesiasticke state, though to man-ward there were no strength in them: yet by my Spirit and my strength, saith the Lord, even as the two Olives dropped oyle without any helpe or Art of man, into the Lamps set under them by divine providence. And touching the Ordi­nances, what were the authority of a sinfull man of like passions to us, to­ward the subduing of the conscience of rebels and traitors, and converting [Page 72] them to God? What strength of the greatest warriors, or Rhetoricke of Orators, or wit of Politicians could come neere it? Onely the Lord hath chosen such poore conduits, and conveyances, that his own glo­ry might sustaine no prejudice by mens leaving the Lord, and commit­ting idolatry with the meanes? Why hath he cloathed his Sacraments so poorly, and allowed us no sumptuous pomp and bravery in them, save to deliver us from a Carnall, and to recover us to a Spirituall worship? As if a jealous man over an unchaste Spouse, should purposely receive no servants into his house save meanly bred, base and deformed, that so hee might remove all colour and pretence from her, to fall in love with any save himselfe? What is so ordinary as to heare a poore man utter a few words? or see him powre out a little wine, or offer a morsell of bread? No voice being heard, no sight to be seen besides? Yea, why is it, that all furniture of Jewish Temple, Altars, Worship, those Ordinances of outward solemnity, the Ephod, the Garments, Gold and pretious stones, those carnall wayes of visions, dreames, apparitions, miracles, and fire from heaven, Heb. 1.1. are all turned into one way, Heb. 1.1. more spirituall, that is Christ preached by men? Surely that the Spirit convoy'd by them, might appeare to be from God, and not man. But of this read more in my former Treatise of Sacraments.

Object. Then pull downe Arts and Sciences.Ere I come to any further use, here is an objection offers it selfe: viz. If God use so mean things to do the greatest workes: Then (may some say) it may seeme, the meaner and sillier the persons bee, the fitter they are for God to use and honour himselfe by: and then, why pull wee not downe Students, learned men in Tongues and Arts, and set up Trades­men in their roomes? Answ. No. To which I answer: No. The Church of God hath alway joyned the porch of the Schoole to the Church, and drawne thence into her service men sufficiently qualified for all know­ledge, and parts meet for the Ministery. When the Master leads the hand of a Boy to write, the lesse the Boy moves of himselfe, the meeter he is to grace the skill of the leader. But if any should inferre hereupon, that the Boy were better want an hand altogether; who would not say, this were a ridiculous consequence? It must bee presupposed, that hee who is not qualified with gifts to teach, is no organ or hand at all for the Lord to make use of. Amos was an Heard-man, and in that respect meane enough: yet withall exceedingly qualified by extraordinary inspiration: so the A­postles unlearned, and men of trade, howbeit very admirably gifted for the Ministery. Otherwise they had been no instruments of any honour to God at all, but rather of great reproach, as if God should appoint men for the greatest uses, and not be able to qualifie them with gifts conducing thereto. Even so now, Arts and Studies are come in the stead of extraor­dinary inspirings: If men should want the furniture thereof, how should they interpret the Scriptures, order their speech, utter their minde, per­swade the hearer? The grace of the Spirit runnes in these as in a stream. But my meaning is, that men of like infirmities with others, mean perhaps for breed, for other carnall endowments, policie, greatnesse in the world, yet the Lord having qualified them with abilities of wisedome, grace, and poverty of spirit, useth them (as mean as they are) to his owne greatest ends, conversion, I meane, and edification of soules. Though in [Page 73] other outward respects they promise little, yet the Lord workes great matters by them: Or if they have other complements of authority in car­riage, awfulnesse, experience and wisedome in the world; yet being humble also, and abhorring pride, state and jollitie (as all Gods Ministers ought to do) they are mean in the eye of the world (whatsoever inward ex­cellencies they have) for the world esteems them so much, as they esteem themselves by the greatnesse of their stomacke. Now it is not their skill & knowledge which can hinder their humblenesse in their own eyes: no more then ignorance can cause humilitie. Nay, I dare say, Gifts and gra­ces doe no more cause pride, then ig­norance cau­seth humility. that if the number of proud ones were surveyed, we shall finde more of them proud through ignorance, and for lack of a bottome, then of their knowledge: though neither (without speciall grace) can be humble. As then I would have none mistake me in this point, so by the way, I would admonish all bold, ignorant and raw novices, and young Ministers (of whom the world is full) who no sooner are crept out of the shell, but thinke them­selves fit enough for the Ministery (being yet wholly untrain'd in the way thereof, and very prone to fall into the condemnation of the Divell:) I doe admonish all such to looke to themselves: and beware lest through a pearking and ventrous spirit, and a desire after their owne ends, gaine and living, they dishonour God, bring his ordinances into contempt, and by their running and shifting from place to place for meanes, they snare their consciences so farre, that they can scarce get out againe when they would. Runnagate, idle, unlearned Curates and Hirelings, are a great bane to the Church. Let them wait the time, attend to reading, deny themselves, learne of their betters and ancients (which few of them doe) and trust God in due time for service and respect in the Church.

Further, this point should minister exceeding consolation to poore Vse 2 ones, in their owne eyes, Consolation to despised ones in the eyes of men. and silly and contemptible in the eyes of the world (as indeed never was there a more scornfull age of those who are truly religious at the best, but especially if they want parts, wealth, breed, learning to commend them) Oh! God doth great things in poore ones, by poore ones, for poore ones. If the Lord hath humbled you truly, and made you wise to salvation, rejoyce, although perhaps you are coun­ted but poore politicians, poore worldlings, though perhaps your learning be not deep, and a subtile fellow may circumvent your simplicity in a bar­gaine: Oh! let not this discourage you. James 2.5. For the Lord oft doth as much good to a poore creature, by the want of some excesse of worldly wise­dome, as hee loses esteeme by it among men. The Lord chuseth such (often) to be heires of salvation: and their opposition to grace, is com­monly (cōmonly I say, for somtimes the most silly are the most perverse) a great deale lesse then theirs who are more deeply wise, who frame to themselves many objections, and stumble at many offences. As these poore ones have not the reach which many have, nor the depth, so nei­ther do they meet with such reall lets from within. Alas! they are not so curious, so proud, selfe-loving, but they are glad to stoop to the condi­tions of the Gospell: they have little within them to cast downe, and little without them to forfet, they are little ones in understanding, wealth, honour and reputation, and therefore they are fit to make Gods little ones: They are glad to be accepted of God, they are lost to the world, they [Page 74] stinke before great ones, therefore if God will esteeme them, they are thankfull, their hearts are low, broken and ready to wonder that the Lord should cast an eye of respect to such. Matth. 11.6. Therefore Matth. 11. the poore soon receive the Gospell. Oh! little doe such thinke what rubs the Lord hath taken out of their way! Besides, when that grace shall be seen in such silly ones, which great and wise ones cannot purchase with all their wise­dome and learning: when the Lord shall make them shine in holy exam­ple, love and zeale to Gods glory, tender of offending, innocent, humble: nay, when the gifts of rare holy wisedome, of prayer, conference, judge­ment and discerning of things and persons shall appeare in them, who wonders not how such should come by such gifts? God worketh a great thing by them, when he ordaineth praise by such to himself. As the Lord Jesus had no beauty in him, Matth. 21.16. Joh. 7. unlearned, and yet so able to pose the Do­ctors, and to stall his most potent enemies. And his Disciples, Acts 4. when they stuck so to Christ, that they daunted the Elders; Oh! how it drew admiration from the people, and glory to God! So Ioh. 9. those who had knowne the blinde beggar sitting by the way, and now heard with what a new tongue he convinced the Pharisees, they glorified God.

That poore Martyr, Alice Driver, in the presence of many hundreds, did so silence Popish Bishops, that she and all, blessed God that the prou­dest of them could not resist the Spirit in a silly woman: so I say to thee, Out of the mouth of Babes and sucklings will God be honoured. Even thou (silly worme) shalt honor him, when it shall appeare what God hath done for thee, what lusts he hath mortified, and what graces he hath gran­ted thee! which those that are wiser then thou, fret to see in thee! Oh! be thankful! John 1.50. The Lord can yet do greater things for thee, if thou wilt trust him: he can carry thee upon Eagles wings, enable thee to bear & suffer strong affliction for him, to persevere to the end, to live by faith, and to finish thy course with joy. Oh! in that he hath made thee low in heart, thy other lownesse shall be so much the more honour to thee! Do not all as much and more wonder at Gods rare workmanship in the Ant, the poorest bugge that creeps, as in the biggest Elephant? That so many parts and limbes should be united in such a little space: that so poore a creature should provide in the Summer time her Winter food? Who sees not as much of God in a Bee, as in a greater creature? Alas! in a great body we looke for great abilities and wonder not! Therefore to conclude, seeing God hath clothed thy uncomly parts with the more honour, blesse God, and beare thy basenesse more equally: thy greatest glory is yet to come, that when the wise of the world have rejected the counsell of God, thou hast (with those poore Publicanes and Souldiers) magnified the Ministe­ry of the Gospell: Luke 1.5. surely the Lord also, 1 Thess. 1. will bee admired in thee, a poore silly creature, that ever thou wert made wise to salvation, and beleevest in that day! Be still poor in thine owne eyes: and the Lord will make thy proudest scornfull enemies to worship at thy feet, Rev. 3.9. to con­fesse God hath done much for thee, and wish thy portion when God shall visit them.

Vse 3 Also, it is admonttion to worldly wise ones, to such as commonly car­ry Branch 1 the repute of learned ones, and the like; That the Lord confuteth wise ones by simple ones. Admonit. It should cause such to tremble, and seeke to bee as [Page 75] little in your owne eyes, as they seeme great to others. For otherwise, those excellent accomplishments wherein they excell others, may be­come snares: Their priviledge may become their prejudice! Wise ones must become fooles, that they may bee wise in Gods matters. A learneder man then any of us could tremble at this meditation; The idiots and fooles rise up and snatch the Kingdome by violence from us, and we with all our learning are thrust downe to hell. Oh! how sad is this! Once a Prin­cesse beholding a learned Civilian lame of his feet, said, Thy deformity is our great enormity: meaning that he was disabled to stand in her pre­sence. But when the Lord shall say to many wise and great ones, your ex­cellent parts are my detriment, what a sad greeting will that be? Oh! it had beene better for me if thou hadst beene poore, lame, an Idiot, then great and jolly! Surely thou mightst have honoured me more with meaner gifts, (thine heart being lowly) then with all these, thou being so proud! The best use that many put their parts to, being this, to strengthen them­selves and others in their profanenesse, luxury, ambition, and tyranny. Oh! therefore, be a foole that thou maist be wise! Let all thy parts stoop, yea be too little for Christ, to preach, to professe, to honour him! And bee afraid, lest (otherwise) the Lord shall overlooke thee, and say, Oh this man was too bigge, too stout, too stately to beleeve, too great to get through such a strait gate as heaven is! Camels cannot go through needles eyes. Oh pray God to little thee, to pare off thy superfluities! Oh Lord, take out this proud heart of mine, puft up with gifts, experience, skill, wis­dome, Oh cleanse them all, make me humble, and betrust me againe with them, and then being shaven and washed, all shall serve thee: and I shall lose all my excellency in thy glory: thou shalt eclipse all my parts that my humility may honour thee! My deformity shall bee no detriment to thee, but I shall give thee the glory in the treading of my best readings, arts, skill, elocution, and whatsoever humane perfection, under thy feet. Lord accept me, and doe what thou wilt with me, so thou keepe me from all sacriledge and robbing thee of thy due. Tit. 1.15. To the pure all things shall be pure, if thou hast purged my parts, 2 Tim. 2.21. I shall be a vessell prepared for every good use: and as fire and water are good servants, but ill masters, so when my spirit and streame shall be wholly carried in thine, I shall be, I may be trusted with thy gifts, to honour the giver.

Oh that my words could reach to many Ministers of worthy parts and endowments! of whom some vanish in the base abuse of their liberties, Caveat to Mi­nisters not to abuse their parts to ease and pamper­ing of the flesh the creature of meat and drinke, of recreations and pastimes, of apparell and fashions: maintaining themselves and their wives in pompe and pride of life, to the destruction of soules! Others fall to excesse in drinking, base company, lurking in their dens, either in their Colledges, or in the Country; utterly unprofitable Cretians, slow bellies, evill beasts, Tit. 1.12. as that Poet said: filling their panches, and surfetting upon pleasures: Others insatiable of livings, and ambitious of preferments: Others, setting up their gifts above Christ, and chusing to preach ten words without under­standing, rather then one to the peoples reach! Alas! is this the fruit of your studies and parts, your abilities and gifts, that when you should in humility feed the flock of God, you despise them and set them at naught, 1 Pet. 5.2. and honour your selves with Gods spoyle! Beware lest the Lord pur­sue you, and make you regorge these unsavoury morsels of yours with [Page 78] horrour and detestation, or else revenge himselfe of you for all your sacri­ledge, when there shall bee no remedy! Then shall you wish (as some have done) that you had beene as poore and silly ones as walke upon the earth, so you were free of robbing God of his glory! Greeke, Ebrew, Latine, Fathers, all learning is good: But if it have lost her savour, and be as the oyntment which stinkes by dead flyes, Luke 14 34. ult. what shall it be good for? Surely to be cast into the streets and to be troden upon, yea to bee made the just scorne of men, who never made conscience to reserve to God the entire service of his gifts, but fed and prided themselves with his co­lours. 1 Sam. 2.14. Hophni and Phinees would thrust their forke into Gods kettle, and steal his due: but no sacrifice could satisfie for such sin, the Lord sware he would receive no paiment for their ransomtil he utterly rooted them out! Seek not therfore your selves, set not up your names and parts to be idoli­zed, scorn not those whose diligence & pains in the Church exceed yours, learne of them, disdaine them not. God doth great things by poor means: but seldome receives honour from such as seeke to get up into their owne saddle by Gods stirrop: and by their preaching the sacred truth of God, hoyse up their owne sayles, and out-run the Lord by their owne pride; wonder not, nor fret that you lose the hearts of Gods people, and that they turne from you; John 10.27. for his sheepe heare his voice, and not the voice of a stranger. Alter the property of the unsanctified parts, and let them be de­voted to an humble service of his Sanctuary, Exod. 35.23. and then your gold and blue silke shall be accepted: else Goats haire and Badgers skins shall bee pre­ferred before you. And to end my counsell, consider but this, although you should repent before you dye, yet you must bee saved as it were by fire: 1 Cor. 3.13.15 God will not suffer any of your hay and stubble to cleave to his foundation of pearles: This is the best of it, your worke must burne by the censure of Gods purity: but if your worke burne not by your repen­tance, both your selves and your worke too shall burne through your im­penitency.

Vse 3 Secondly, let me adde one Caveat to such as make conscience to im­prove Branch 2 their parts and excellencies to the best ends in their Ministery and labours! Godly Mini­sters must not onely use, but also lay downe their parts and services if God so require. I confesse it might beseeme my selfe to learne of some of them, yet let me speake one word! Beware (my Brethren) lest having seemed to escape a gulfe, ye be drowned in a shallow! Renounce even those gifts also by which you seeme to honour God: rest not in this that you dare not basely pride your selves in any of your parts above God: but beware of a finer spun selfe then this: deny your selves even the second time (as I may say) lest otherwise you fall in love so farre with your service, that you grow to thinke God cannot want you. Perhaps God may try you in your onely sonne Ishac, Gen. 22.2. whether you can be content to want him or no, for God, as well as to enjoy him in God. The onely tryall of the deny­ing of your owne parts for God, is, if when God calls for them in sacri­fice, you be as willing to make shipwracke of them, as to improve them. Be not more anxious for God then he is for himselfe: for he can make the stones cry, although you should hold your peace. To serve God so with your gifts, as to be loth (upon any need) to forgoe your selves, dis­trusting God in case of losing them, fearing the reproach of men, or what domage, hurt and dishonour may accrue to you in your private despised [Page 79] conditions: I say, this is to serve your selves and not the Lord. Enquire closely as well upon what termes your very gifts themselves may prove dishonourable to God (as the case may stand) as your forfet of them (yea much more) if God call for them. Note well. To despise to stoope to the enquiry after the least evill which may defile your consciences in the improve­ing of your gifts: or, to live ignorant of any such duty as might honour God as much, or more, then your gifts: To conceale and hide from your owne eyes any part of Gods will, under pretence of the best service, done by your gifts: To distrust God in supporting you for a good conscience, in the forfeit of your gifts; and lastly, to rest in this, that seeing God may use your sinne to his owne glory, therefore your sinne may seeme lesse in your owne sight! What are all these, save unseasonably to pin your ser­vice upon Gods sleeve? and to serve under a false banner, to lose more in the hundred then you gaine in the shire? and in a word, Vzza like, out of your heat and resolution to serve, not to care upon what dishonourable and unseemly conditions you goe to worke! I judge no particular per­son: I leave you to the judgement of your owne conscience. I doe not ac­cuse you as if ye sought to winne the spurres by your parts, or could not take it well of God, if sometime he held you short in gifts and performan­ces. I presse yet another thing: Bee your service never so allowable, yet fall not in love so with it, pittie not others so farre in the want thereof, that you should be unwilling to come under the command of God, as well in suffering as in obeying. 1 Cor. 14.32. The spirit of Prophets must bee subject to the Prophets, (be it never so good) how much more to God himselfe? And it is as good sometime to take counsell as to give it: and as good to looke so to some one thing (which wee desire, and finde our selves enabled by God unto) as yet not to blindfold our other eye to over see some other duty lying before us, which (although perhaps it be unwelcomely sudden to us, and speake in our cast, yet) is such an one as God calls for at our hands to a further honouring of him. So shall wee doe greater things (when God abases us in our selves, and hath us at his becke) then, when all our best gifts are improved, without such a command: so also shall we proportion our selves in some beautifull sort to walke with God, and trust his Alsufficiencie both in our sufferings and our doings: and God shall honour himselfe in both, and us for both, we doing both, in selfe-denyall and faith. Luke 17.10. Although (poore wretches) when wee have done all wee shall be but unprofitable servants.

Fourthly, this is terror and conviction to all Papists and formall wor­shippers. Vse 4 Papists first, Popish stateli­nesse of devo­tion is odious to God. for their scorning the simplicity of Christ and his Ministery and ordinances: and counting the meane things thereof a de­rogation to their Religion, and an occasion to make the worship of God vile and contemptible to the people. And therefore instead of meane and foolish things, they stablish pompous, great and wise waies and devices of their owne: glorious Images, Roods, Crucifixes, reliques, donaries of gold, silver and jewels: They fill their Churches with paintings and cu­rious pictures, and strive who shall outstrip the other in the beauty of buildings, the curiosity of carvings, of imbellishings of Idols, who shall have the richest copes and canopies, and the most sumptuous Altars, chalices, pixes, and other complements belonging: when their Masse is [Page 80] most gorgeously set forth to the sense, and when the Ministery of Christ is thereby eaten up (as the fat kine by the lean) when all spirituall means of mortification are turned to carnall and outward, such as the flesh delights in, but the lazy and base heart of man abhorres, then do they think the ser­vice of God best dispatched. Oh ye hypocrites! who doe oppose God point blanke in his purpose, and turne the conversion of soules into per­dition of them; how will ye answer God in his day of account? ye pretend that hereby ye grace Gods service, but, the truth is, ye overthrow it, embondaging the senses and enthralling the consciences of men to a worship pleasing and possessing the carnall part, but leaving their soules leane and sterved for lack of spirituall instruction. God requires that his spirit in the ordinances, 1 Cor. 2.1.2. should quash and controll all the excellency of man: and you strive by amusing and detaining the eies and eares and sen­ses of the body, with pompe and state, to quash the power of preaching, and the efficacy of the spirit. But there shall come forth a fire out of the breath of his mouth one day, and consume all these inventions of yours, and carry both you and them to the place whence they came. The mi­sery is, that in the meane time, you do snare and lead innumerable soules to hell, and leave them at last either to senslesnes or despaire, and none may say, what doe you?

Proud hypo­crites dis­daine to be taught by mean persons.The like I may say of all formall hypocrites: who disdaine the silli­nes of Gods Ministers, preaching, and sacraments: they forsooth scorn that every base fellow should have the credit of converting them; they could be content to heare Christ preach, or Paul, or some of the Apostles (who yet if they were among them should be as base with them as the basest) they must either heare some great learned Doctor, or schollar of renowne speake to them, or else they will not lend their eare: others say that their Jesuits are the only men of learning now a daies, as for our Eng­lish Preachers, alas! they are but silly fellowes to build a mans faith up­on: In a word, either they will ground themselves upon the wisedome of flesh, and the preaching of such as seeke with curious and quaint ora­tory, and the deceitfulnesse of man, to entangle the minde, or else they care not whether they heare any or no. But oh ye wise worldings! know ye that God doth usually the greatest things by meanest instruments? know ye not that flesh loves it selfe, and that there is small hope of doing any great things by fleshly meanes? should then flesh glory in her selfe, and take away the glory from God, by an unsanctified and unsavoury boasting of it owne strength? Surely looke to it, they who build their faith on man, must rush their soules to destruction of necessitie. And the wisedome of God hath chosen the foolishnesse of preaching to save them that beleeve. If ever yee looke for this, be wise intime, and become fools that ye may be truly wise to salvation. 1 Cor. 1.1.27. Of which I shall speake more ful­ly in the next use.

Vse 5 Lastly therefore, let it be use of examination, to all sorts, to try them­selves about this issue, Examin. what great things God hath wrought in them by the poore and silly meanes of his Ordinances. Try whether the Lord hath by them translated you from the kingdome of Satan and darknesse, to the kingdome of his deare Sonne, rid you out of the thraldome of your lusts and Idols, to serve the living God. Thinke not that the kingdome [Page 81] of Christ stands in a few trickes of wit, or entising words of a frothy Mounteebankes tongue: thinke not that fine sentences, or strong lines, or a jangling wit, priding it selfe in a vaine-glorious Preacher, will goe for pay, when Christ shall come to judge. Trials and markes of our fleshly wise­dome subdued Luke 18.8. The great worke which hee will look for, will be faith unfained, a broken spirit, love out of a pure heart, & a new creature. Therefore take some markes hereof, and try your selves.

First, the Lord by poore meanes, will cast downe that frame of carnall Triall. 1 wisedome in you, be it never so strongly setled, and convince yee of your folly, in that you should ever so besot your owne selves, as to thinke, that the way to heaven should lye in such a course as you have walked in. Oh! (shall you say) if ever I goe to heaven, God must turne a new leafe with mee! flesh and bloud, a curious humorous conceit, will never inherit the kingdome of God: The Lord, I say, will discover to your eye, such an excellencie in his Ordinances, even when they seeme weakest to your fancie, that you shall fall downe and say, The Lord is in you of a truth. The scales of your carnall eye shall fall off, Acts 9. Revel. 3. Psal. 119. and you shall bee annointed with eye salve, to behold wonders in those poore instruments and ordi­nances which you have so long despised. The old judgement of error, and this foolish world, shall be taken away, and a new Spirit of discerning shall be given you, to looke off from the base out-side of man, of preach­ing, of Sacraments, and you shall see a divine power and majestie therein. The Asse shall not seeme so base as the rider seemes glorious: and you shall strew your clothes, and bowes of trees in the way of Christ, crying Hosanna, and magnifying God, that by such poore pipes and channels, conveyes so great things to men. Ask your selves, did you ever perceive such a worke wrought in you? If not, you still abide in the gall of bitter­nesse, and are pur-blinde, seeing nothing a far off.

Secondly, the Lord will make you so farre from your disdaine, that he Triall. 2 will make you crouch and be glad of the silliest Minister of God in all the countrey, as those Acts 2. Acts 2.37. who came trembling about those same Apo­stles (whom in the former Chapter they had flouted and mocked, as drunken with new wine) and said, Men and brethren, what shall wee doe to be saved? So shall you doe, such as you have jeered for zealous men of the Spirit, you shall now be glad to bee admitted to aske them what course you may take to escape hell? and surely try your selves in this point, if still your disesteeme of Gods Ministers continue in you, you are none of those in whom GOD hath wrought any great worke in.

Thirdly, the Lord shall correct that corrupt selfe-love and partialitie in Triall. 3 you, whereby the affectation of some odde Minister whom you humored; covered and darkened the graces & gifts of God in others, lesse reputed of by you. Oh! now shall the Lord purge out your private judgment, and put a publicke spirit of communion of Saints into you: Alas! you shall see all the Ministers of Christ one as well as another, to bee the mutuall aiders of your faith, and furtherers of your joy, given by God, not for this or that man, but for the good of the whole body. And accor­dingly you shall prize them, even for the graces of God in them, and for the use which they serve, even the worke of the Ministerie, 1 Cor. 3. Ephes. 4. and the edifying of the Church in love. Partialitie and private ends of your own [Page 82] shall stinke unto, as knowing, that if God convert you to himselfe, hee makes you members of the body, which beares you up, not you it. Not the meannesse of the vessell shall now offend you, but the rich treasure in it shall ravish you: now if your souls may be saved, all other respects shall vanish.

4 Triall.Fourthly, God will teach us to deny our selves in that base ease and sloth of our spirits, which satisfies us in having, in hearing a Minister, and the sound of his words, which contents us in that wee enjoy Sabbaths, Sermons, and Sacraments by course, in a rolling succession, without ob­serving the power and savour which any of them leave in us. This com­monnesse, and taking all for granted upon a custome, blindes us, even as a cloath hung before our eye, hinders the action thereof, and puts it out by degrees. This ordinarie accustoming of our selves to that which is ob­vious, casts a veile over our hearts, so that we never come within the ho­linesse of the ordinances, neither mark any great worke done by them, ei­ther in our selves or others. And by this meanes wee are hardned by them, rather then wrought upon, either by humbling, quickning, or re­newing. How hath the Lord then wrought in us? have we after a long sleepy, and drowsie hearing and receiving, at last been pulld by the eare, and jogged by the Spirit, to stand up, and be awakened, to see the won­ders hidden under the veile of humane infirmitie, and the povertie of the Ordinances. Doe we wax wearie of formall remembring of a few sen­tences, or commending the Preacher, talking of what we heard; and doe our hearts begin to burne within us when the Word is opened through the evidence of that Spirit which speakes in the Word? Luke 24. Doe we feel the weight of truth uttered by a weake man, to bring our soules under the au­thoritie of God, even as if hee himselfe spake? Doe wee feele the power of an Ordinance (as farre above man, as heaven is above earth) to awe and over-rule us? It is a signe that God is preparing to worke somewhat more then ordinary in us, if we suffer it not to slip from us.

5 Mark.Fifthly, this shall be another signe to us, if wee acknowledge a provi­dence of speciall mercie, in that the Lord will use poore meanes to con­vey his greatnesse and goodnesse into us: For, what proportion is there between the Majesty of God, and our basenesse? Or how should wee endure either to heare his voyce, or the voyce of an Angell? There­fore the familiaritie of the instrument, and the weaknesse of the Ordi­nances, is a great benefit unto our simplenesse. And as those Israelites were not able to beare the terrors of God, no nor so much as the face of Moses (being armed and honoured with the extraordinary gifts of the spi­rit) were faine to desire that Moses might speake, Exod. 20. and that with a veyle up­on his face, to weaken the shining of his countenance: So should wee turne our offence at the basenesse of Christ, and the ordinances, into ad­miration and thankes, that thereby, the excellency of God might bee ac­commodated the more easily to our weaknesse.

6 Marke.Sixtly, another marke is, when the sinfulnesse of the instrument abu­sing the ordinance, by his ignorant, rash, confused and unprofitable hand­ling of the word: yea, attempting the Sacraments with profane hands, through the scandalousnesse of his life: doth not weaken the esteeme of the ordinances themselves in our hearts, nor cause us to stumble at them, & [Page 83] slight them ever the more. Rather, when our soules tremble at such im­pudence and boldnesse of man, (that they should dare with unskilfull or impure spirits, to obtrude themselves upon Gods holy matters) and looke up to God by prayer, that either he would better and change, or else cast them out of his Church; that they may no longer darken and destroy the excellencie of truth, by their sacriledge and audaciousnesse. Mean time, looking beyond the sin of the person, let us behold the glory of that Ordinance in the nature thereof, which yet wee see so sullied and eclipsed by the blindnesse and wickednesse of base usurpers.

Lastly, 7 Mark. when wee can fasten upon those great things which the Lord offers us by weake meanes, and that by faith in a promise; taking them out as our owne peculiar portion. For, as when the Lord cast downe the walls of Jerico by those Rams-hornes, the chiefe active instrument of the miracle, was, the faith of the Church, Heb. 11. as the Author of the Hebrewes tells us; so, the great things of God are conveyed by faith into the heart, through the Conduit of a promise. Looke what the Lord of the Ordi­nances, Sabbath, and Sacraments, hath promised to work by them in the soule, (when there seemes least likelihood to man) that the soule may and will expect from him thereby through faith.

Therefore try our selves in some of these. This doctrine aimes not at discoursing of the severall workes of the Word; yet so farre as the point will admit, let us try our selves by some of them. The promise of God assures us, that the weapons of the Minister of God, are mightie, through God, to cast downe strong Towers of a prejudicate, rebellious, stout proud heart, and the high thoughts of man, 2 Cor. 10.4. which resists the obedience of Christ: Can we then speake it in truth, that we have found this vertue go out from the Word into us, that when wee went to the Word full of our selves, yet we have returned thence emptie? And as a Souldier out of an hot battell, wherein he hath lost an hand, a legge, or received some dead­ly wound; yea, (which is more) lost his great stomacke, so that hee sees himselfe to be a very foole, and no body to that he seemed: So, have wee seen that in the Law which hath cooled our courage, and made us affraid to set up our bristles any more? Then a weak Ordinance hath wrought a strong worke in us; for it hath mastered that which was our strong fort, I meane the fervour of our jolly stomacks. It was not the work of a poore instrument, but the power of God which did it.

Againe, it is the promise of God that the truth shall make us free? Have we then felt that it hath unbound our soules from the chaines of our feare, bondage and infidelitie? Hath it so enlightned us with the glad ti­dings of Christ, that it hath also piercied into our affections deeply, to long and hunger after them for our selves? Did we finde, that after once we heard the truth as it is in Jesus, wee could not lin, nor give over till it conveyed the merit of his satisfaction and bloud into us, to pacifie our conscience, and to rid us of that feare of death, Heb. 2.15. whereunto before wee were subject? And so renew our soules by the efficacie of his death, so that we have crucified our old man with the affections and lusts: Ephes. 4.18. and felt the bloud, strength and marrow of the new Adam and quickning Spirit reviving our veines and bones? Surely then poore meanes have done great things in us, far above all which the power of weake man can reach [Page 84] unto. Againe, the Gospell serves to breed and beget the soule to the hope of immortality and life in us. Doe wee then feele, that as poore as the Preacher was, 2 Tim. 1. yet the Lord over-ruled him so, as by the power of the Spirit breathing in him, the carnall savour of the creature, the love of the world, and a fading life here below, is driven out of us, and the breath and savour of Grace and Heaven is put into us? Hath it cast out our lin­gring after an earthly Paradise, irrecoverable, and carried us into a Para­dise of glory, never to be cast out more? Hath it filled us with heavenly desires, even while we are upon earth? Hath it set us in an estate of con­tent and peace? yea, as it were in a rich veine of hope, wherein wee are restlesse, and ever digging deeper, till we attaine full satisfaction in the ful­nesse of the fountaine? Surely, if we can say this, in any measure, we may buy and sell upon it, that the promise by faith hath been the mean of uni­ting us, base flesh, and sinfull dust and ashes, to the Lord himselfe, eternall and incomprehensible: that is to say, corrupt, weake, wretched man, to God, blessed for ever. Nothing can doe such a worke but a divine ordi­nance by the power of a Mediator through a promise: for what is weaker then a Minister to effect it, or what more impossible and incompatible, in reason, then for a sinfull man to partake it? This then bee said of this se­cond thing collected out of this verse, to wit, the meanes of Naaman his healing, the washing in Jorden.

The third ge­rall.The third and last point out of this verse I will propound by answering a question briefly, Object. arising out of the former doctrine. For it may bee de­manded, seeing that, not the waters themselves were the cause of effect­ing this cure upon Naaman, but the power of God onely in and by them. To what end did the Prophet so presse upon him the washing in Jorden? and why had it been so heynous a contempt for him to have neglected this charge? Answ. Why God u­seth outward means to con­vey grace: viz. To stop mans devices. The answer is double: First, in respect of the necessary con­currence of the water to the instrumentalnes of Gods working: Secondly, in respect of a signe or ratification of the promise in the heart of Naaman. To open both these in a word: For the former, it is alway the course of God to worke by meanes and instruments, sensible and bodily; when hee hath to doe with us, men of a bodily and sensible nature. As in the duty of prayer, though the worke thereof is properly spirituall and holy, and the Lord can tell our hearts, as well as our tongues; yet it is his will that we offer it up by the instrument of outward speech, orderly set & sensible: Take unto you words & say, Hosea 13.2. receive us graciously. So, though the power of regeneration stand not in speech, but in the Holy Ghost: yet the Lord will not so worke immediately, but by the ministery of man to man, hee hath ordained to convey his spirit into the heart. And the reason is plain: for else what a door should be set open to the fantasticall spirit of man, to vent his owne speculations and conceits, without any warrant from God? Who would not frame to himselfe revelations of the Spirit, and devise new inventions of serving God? How doe Anabaptists boast of their owne fancies? How doe they despise the ordinary calling of Ministers and preaching, and thrust forth themselves by the instinct of their owne spirit, as if they were some great persons? How do Papists devise new worships, as that Masse of theirs (which is nothing else save a masse of many ingredients added by sundry of their Popes, or masters of ceremo­nies) [Page 85] and those many Sacraments of theirs, whereof not one print of Gods appointing appeares in all the Scriptures? If this be done by them, a­gainst the expresse will of God, what would they have attempted, if they had been left unto themselves? How infinite would they then have been? Therfore the Lord wil have all that look for any worke of his Spirit, to at­tend the means closely, and reverently, and only by & through them to expect for blessing. If God please to unite his grace only to them (ordina­rily) may it not well beseeme us to tye our attendance and observation of his power in and by them? This is one cause why the Lord would not extraordinarily convey himselfe to the Eunuch, to Cornelius, Acts 8. Acts 10. Acts 9. to Saul at Damascus, save by the intermediall instruments of Peter, Philip, and A­nanias; our spirit is alway in our extremities: for either wee runne to our fancies, conceits, sloath and ease, contemning the meanes, or else (when meanes must be used) we fall to idolize them; both which the ho­ly Ghost abhorres.

Another reason is, in respect of Naaman himselfe; who was a novice. Reason 2 It was the will of God to heale him by faith in a promise. Why are signes & sacraments used by the Lord, for the effecting of spirituall things, viz. to assure our weak faith. Now because that was a difficult object for him to settle upon, the Lord appoints him this outward and reall signe of the waters, to prop up his faith by, and to settle his inner spirit by the externall sense. As if he should say, Goe thy wayes, I will heale thy leprosie beleeve me: and if that be unlikely to thee, loe I give thee a signe, even the waters of Jorden, that, as verily as thou shalt drench thy selfe therein, so verily will I by my spirit heale thee. Occupy thy selfe in obeying of me, and loe, I will be present with thee, to put thy weake heart out of doubt, concerning thy cure. This was al­way the course which the Lord tooke with his old Church, whensoever he promised any blessing or deliverance unto them. Judg. 6. & 7. & 8. Thus Gede [...]n a man inexpert in warre, was faine to be strengthned by the fleece both dry and wet: and by the dreame of a barley loafe by one of the Midianites; yea the Lord never revealed any purpose of his to the Prophets; concerning either the publique, or any special person, but he strengthned it by some outward signe, suting the thing, and affecting the sense. Thus when the Lord meant to rend tenne Tribes from Rehoboam, and give them to Ieroboam, 2 King. 12. Ahijah the Prophet is sent to teare his garment into twelve pieces, and to give him tenne, and keepe two. A very reall resemblance. And that young Prophet to strengthen his denunciation against the same Ieroboam, Cap. 13. and his idoll at Bethel, told him two signes, one present, viz. the falling out of the ashes from the broken Altar of sacrifice: the other to come, Io­siahs poluting those high places by burning the bones of the Priests upon them. So Esay strengthens Hezekia, in the newes of his recovery, Esay 37. by that famous signe of the Sunnes going backe tenne degrees. And so, when Ahaz refused the signe, Esay 8. the Prophet gave the Church one touching the deliverance from Rezin: to wit, the conceiving of a Virgin (some two or three hundreds of yeares after) even with a sonne, who [...]e name should be Emanuel. Infinite it were, to speake of Ezekiels bricke, pourtraying the siege of Jerusalem, the hole in the wall, by which he convayed away his stuffe: Ieremies basket of figges, the best and worst, that could be eaten, to describe the difference betweene the Jewes in Babel, and the rebels at Jerusalem. The like was Agabus his taking Pauls girdle: and the very [Page 86] false Prophets Zidkijah and Hananiah, affected the like course in their hornes and yokes. Even so, the Lord did teach his people by many bo­dily ceremonies, cleansing of leprosie by the Priest, and, washing by out­ward sacrifices, and the like. And by those many resemblances of the blood of the Paschall Lamb sprinkled, and the flesh of it eaten: as also by Manna, the Rocke gushing forth with water: Also by the cutting off the foreskin of the male, he made the Lord Jesus and the power of his death and crosse to bee knowne sacramentally, (although but darkly) in his Church. And now under the New Testament, although the worship be more spirituall, Sacraments excell com­mon signes. yet the course is the same. True it is, Sacraments ex­ceed signes in their efficacy, yet agree with them in this generall kinde of outward signifying or strengthning the soule by signes. For what else doth the Lord by Baptisme, or the Supper, but ratifie the weake receiver, in respect of the faith of the Covenant?

Let us therefore make use of this holy course of God for our con­viction and assurance: and as seales exceed bare covenants, because they carry the parties to an assurance of faithfulnesse betweene them, through the strength of the Law of the land in that case made and provided, that they may not stagger or question the meaning of each other: so, let us thankfully embrace the course of God toward us for our establishment in his purpose and covenant, both to ingraft us into himselfe, and nourish us in himself, as the branch in the stock. Let us not cavil at the difference of miraculous and ordinary signes: for the Author of the one, is author of the other, and (in measure best known to himselfe) hath promised con­currence with the one as well as the other: yea, the miraculous herein, comes short of the ordinary, in that the former had but a temporary assi­stance for the present occasion; whereas the ordinarie have promise of a more spirituall and excellent assistance untill the end of the world: let us not then requite the Lord basely for this his provision: let us not become weaker thereby, as weake children in their limbs, when they are taught to stay themselves by a raile or frame for the nonce, grow weaker after such provision then before. Whereas rather we should use such helps as pur­blinde eyes, and weake limbs use: that as Spectacles and Crutches, both to preserve and relieve their sight and goings. We should struggle against our carnall distrust, by these sensible stayes, and say: As verily as I have been washt in the Jorden of Baptisme, so verily shall the flesh of my soul come again, as the flesh of a little child, I shall be clean, and I lot upon it by faith. As truly as I take, and eate and drink this bread and this wine, so cer­tainly shall I bee nourished in my weake faith, and cheered in my fainting, drooping spirit, to run my race, & to grow in holinesse. But because I have in a set treatise for the nonce, pressed this point fully, therfore I heer repeat nothing: let the Reader look upon the former Treatise of the Sacraments, as I have alledged it before. See also more of this in the 21 Lecture, af­ter. It is now time to put an end to this doctrine and verse, and to conclude the Sermon. Let us pray, &c.

THE FOVRTH LECTVRE Vpon the eleventh verse.

WEE are now (beloved) by providence come to the second generall head of this Text, The second generall of the text. viz. Naa­mans answer to the mes­sage. and that which containes in it one of the maine scopes for which I chose this Scripture. And it containeth in it the answer of Naaman to the Prophets message: For the handling whereof I will first lay down the method of the answer in these two verses, and so come (God willing) to the severall points therein, as they lye in their order. Generally then observe, Naaman tried by Gods delay of the cure. that Naaman is tho­rowly tried by Gods delaying of his cure: God searches him to the quick, now he is set in this faire way of providence, yet the Lord stops his course, and makes the cure more longsome then hee looked for: And how doth Naaman take it? Surely very ill, and unwelcomly. Three speci­alls in this verse. This ge­nerall containes three specialls: The first (not in words, but in sense) is the ground of this distaste, which he doth not conceale; he is too full, and this is the third affront he had met with in his journey: For first, 1. Naamans selfe-conceit and prejudice. hee goes the wrong way to the King of Israel, and loses that labour. Secondly, when he is set in his way, lo, hee comes to the Prophets house and crou­ches; but the Prophet comes not at him. Thirdly, that might have been borne, if the errand had bene thereafter; but now that also savours of dal­lying and delay, and now he utters all, and saith; Behold, I thought with my selfe, he would come out and lay on his hand and heale me; but lo, he sends me word I must goe to Jorden. Surely, this is but mockery, I can­not thinke he meanes me good: Thus he utters himselfe. The opening of it. The root then of his discontent, is his conceit or selfe-prejudice, he would frame a way of cure to himselfe, without any warrant from God or the Prophet; to wit, that now (sure) the worke would soon be done, Elisha would lay on his hand upon the disease, and in Gods name heale it without any more a­doe. Now he sees it falls out otherwise, hee is at a set, and knowes not [Page 88] what to make of it: If hee had moderated himselfe in his heate of selfe-thoughts, and said thus within himselfe; Surely, it is God that I have to doe withall, and how hee will goe to worke with me, I know not: I may imagine a thing, but he in whose power the stroke is, must determine, and good reason that I follow, and be led by him; and well I may, for I shall be a gainer at the last; and what is it for me to wait, in respect of the ex­ceeding good I shall enjoy? If this had been his thought, how well and equally had his heart been carried through the worke? But lo, selfe-opinion sets such a colour before his eye, that hee is wholly transported with it out of his owne possession, and now being crossed of his own plot and way of healing, he is out of patience. This is the first thing.

The second speciall: The fruit of this conceit. Discontent and rage.The second is the fruit of this defeat, and that is wrath, and going a­way in a rage: both testimonies of selfe-defeated: First at the message hearing he is wroth, and when he had vented the cause, then (as a man ga­thering more and more stomacke) he addes this, viz. an abandoning and renouncing of the Prophet, and turnes away in a rage; yea, resolves to give him over (as full of him as hee was before) and to goe home as hee came, let all goe which way it will, hee will lose all his labour, rather then be thus gulled and mocked by any man. A strange thing that this stuffe should appeare in him, who had so farre put himselfe upon the Prophet.

The third spe­ciall: His strengthening himselfe in his humour, by carnal reason, in Verse 12.The third thing is the backing and hardning himself in this his discon­tent (for all wrathfull ones love to seeme mad with reason, lest it should appeare that want of reason made them so) and his colour is to confute the Prophets message. The summe is, the Prophet hath sent for me to make a gull of me, pretending to heal me when he intends nothing lesse: For if he did, to what end should he prescribe me to wash in Jorden? If washing there would serve, how comes it to passe, that there bee so many Lepers in Israel unhealed? And if so be, Jorden be such soveraigne wa­ter, what are our rivers at home, Abana and Pharfar, which yet never were knowne to be medicinable for the leprosie? What a message then is this to send me, Wash in Jorden and be clean? Lo (I beseech you) to what a man may come who is blind-folded with selfe! He will stiffen himself in his error by any argument comming next hand: Carnal reason then here offers it selfe to confute the message, as a mockery. And how (I pray) doth it argue? Thus, Its a senslesse, unlikely thing, nay impossible to rea­son. What then? hast thou forgot thy selfe Naaman? Camest thou to be healed by reason, or by a Prophet? What a consequence is this? Car­nall reason judgeth otherwise, therefore it is ridiculous that Jorden should heale. Nay rather, if a Prophet from God will heale by Jorden, why may he not? For he heales not by Jorden, as Jorden, but as by an instru­ment of Gods divine power. Therefore rather to argue against God by carnall reason, is more ridiculous. Thus much for the opening of these two verses.

The first ge­nerall hand­led, viz. Why God delayed the cure still? That he might know himself.I will first give a briefe touch of the triall which God put here upon Naaman, in delaying his cure. Why was it? To try all which was in his heart, and to make him see what metall he was made of: God was loath to send him away with his cure, and a proud wrathfull heart withall. Therefore now he discovers him to himselfe, and rather by this delay of [Page 89] the miracle, chuses to make all his crouching and humblenesse, breake out into rage and distemper, & bewray him openly, then he should nuzzle up himselfe in a faire opinion of that which is not in him. Question. But it wil bee demanded, Did Naaman feele the Lord present in this worke? Did hee not as a carnal man in all this? or is it any wonder he should be a wrathful raging man, being a Heathen, and crossed in his maine aime? I answer: Answer. We must not so much conceive him as he is in his owne sense, as in Gods shaping him to his own end, by grace and conversion. Naaman to be conceived of as one under Gods work­manship. When once Naa­man truly came to himselfe, both the former rubs, and this affront of de­laying his healing, wrought a marvellous abasement in his soule, and set forward the worke exceedingly. I have already handled the reason why the Lord stopt Elisha from comming out: Now I would briefly adde this, how God tries him in disappointing his haste, and thereby occasions him to rebell and break out, that he might know himselfe yet more tho­rowly. And let it teach us this, That the custome of God is, Doctrine. Whom God will save, he will teach them to to know all in their heart. when hee is working any great change in any, hee will try them deeply, and make them know what is in their spirits: They shall finde many a stop in their course, things shall not succeed as they desire: God wil hide himself from them, and seeme not to regard their labours, prayers, teares, endevours, but suspend their hopes and desires from such successe as they look for. And why? To try them, of what frame they are, whether their forwardnesse Reason 1 and zeale bee well planted in them, or no: whether they will wait, or make haste, attend meekly, or run headlong. If they fall to distemper and wearinesse, God will shew it unto them, that they may afterward watch and have themselves in a deep jealousie, and not bee deceived with the appearance of grace in stead of substance. If they stick to the triall, and carry themselves meekly and quietly under Gods delayes and prolong­ings of his time, that then they may acknowledge by what strength they stand. However, it is very fit they should be tried.

Thus the Text saith, Deut. 8.2. Deut. 8.2. that the Lord dealt with the Israelites in the Wildernesse. First, hee would not lead them the right way, by the land of the Philistims: but by the Wildernesse: and there hee would so hold them occupied, that whereas they might have been there in four­ty dayes, he led them a traverse of fourty yeares. Hee held them to hard­meat, and when he gave them a supply, yet hee gave them but from hand to mouth: and why was all this? Moses tells them; even to try all that was in their heart, to turne it up-side-downe, that by all the weary jour­ney of the Desert, their hunger, their wants, Gods provision, their unthank­fulnesse, Gods judgements, wasting them, delaying and crossing their lin­gring after Canaan, a land flowing with milk and hony, by the ruine of all the carcasses of them that came out of Egypt, the Lord might cause them to know themselves & the Lord thorowly, deny themselves, wait upon his promise, and enjoy Canaan with a more humble and thankfull heart, then else they had done. Otherwise what boot had it been to have brought thē into Canaan with their fathers spirits? The land certainly had surfeted them, and vomited them out else, as soone as they had come in: but now Reason 2 experience of the Wildernesse, taught them how to walke before God. God begins with his people as he means to proceed. The Lord begins with his owne as hee means to proceed: Hee meanes to make them patient, meek, enemies to selfe, privie to more corruption then [Page 90] the world knowes of, jealous and watchfull, and willing to be as God will have them, and to thinke it best to be base, when God sees it meet: this I say the Lord is faine to deale with his betimes, even in the first begin­nings of his grace, (as a man would bow a twig as he would have it grow after:) And therefore in the very threshold he stops their hasty course, and whereas they would thinke they might be converted and beleeve quickly, asoone as they feele their need and heare of a promise, lo, the Lord makes it a longer worke then so, and delayes them, till he have laid a foundation for after times, till he have made them know all that is in their heart, and not think much of Gods corrections afterward, as having been traind up to the yoke from their youth. Ephraim was as an heifer un­accustomed to the yoke, Jer. 31.31. but when she was yoked and humbled, she con­verted to God, and smote upon her thigh, and so was fitter for mercy, then when she was wild and unbroken.

Reason 3 And to say the truth, if the Lord did not thus delay us in our haste, and put a stop upon us in our proceedings, To teach us the price of grace. which of us would ever thinke grace to be such a thing as it is? which of us would not wax wanton with God, and forget our former condition? which of us would p [...]se mercy and conversion as the inestimable, free gift of a gracious God, who might have left us at large, to the corruptions of the world, and the depth of the Divell? But, when we see how the Lord crosseth us, what blocks are in our way, and how hard it is to be vessels prepared for mercy, to be clensed from our evill savour, which would defile the grace of God, then we wonder that ever the Lord should bestow any mercy upon us at all. And so, we walke in the sense and savour of it more humbly and thank­fully afterward: we suspect our base hearts, we are jealous of forgoing it, earnest to pursue it, glad of the least dram of it, and why? we know the price and worth of it, In this frailty and corrupti­on of nature, we can beare no great mea­sures of grace. by good experience of that it cost us to compasse it. Where is there a man who is meet to enjoy any great matter from God, either outward blessing, or spirituall favour, without pride and swelling? So that the Lord is faint alway to be much in preparing such as he intends to bestow any great matter upon. How long was David in preparing by the Lord, See 1 Sam. from chap. 15. to the end of the book. ere he came to the kingdome? Between his first anointing, and his Crowning, how many turn againes and pursuits had he? Surely as the Merchant of the East Indies who ventures for rich wares and pretious commodities hath an hard taske of it, goes through strange hazards, by pirates, by tempests, by winds, by rocks, and by continuall feare, both go­ing for them, and comming home with them: and all to teach him the price of them, that he may after enjoy them more soberly; so is it here. The Lord is faine to prolong the day of his mercy and pardon, and to bring the soul through many adventures, to teach it to enjoy mercy with­out wantonnesse, giddinesse, lightnesse, and boasting. A drunken man can beare strong drinke or wine with his weake braine, aswell as our slight hearts can entertaine grace: we wax vaine, and frothy, idle and em­pty, as not knowing what we have received from God, nor how sober and wise we ought to be in the use of it. 2 Cor. 1.2.3. So Paul: the Lord meant to be­trust him with deep revelations: But before that, how was he faine to buffet him? what bitter greetings had he of his vile heart, and how was he abased in his owne feeling? And why? Surely to teach him to walke [Page 91] humbly not to swell, nor disdaine others, but to distinguish the excellen­cy of Gods grace from the basenesse of his owne spirit.

As we see it to fall out in the disposition of seasons and weather: Simil. while the winter season is in her setling and height, although there be a generall coldnesse of the aire; yet it is mixed with some calmnesse, and modera­tion: But when once the spring tide is approaching, we see what inequali­ty of weather there is, winds, raines, tempests, and blustering: all to purge the sky, and to bring down the winterly distempers of it, that the coast be­ing cleare, the sweet season of the spring and summer may succeed. Just so it is with the soule: perhaps while it lies under the winter of her owne desolation, she makes a shift, and hath no great chaines upon her, as being under the hatches of misery: But if once the Lord cause the spring time of life and conversion to approach; strange it is, what tempests, clouds, and weather arise, the heart growes full of feares, corruption rebells, by occasion of the Law, and selfe rises up in armes by occasion of the Gos­pel; a marvailous change appeares in the soule, through terrors, bondage, doubtings, resistings, cavellings, and distempers of a base heart, loth to leave that hell of hers, (which by custome became her heaven.) But all this is but as it should be, the Lord proceeds gradually and by steps, de­layes the worke of grace, and all that the coast may be somewhat clea­red before hand, and the soule prepared to welcome the season of mercy, with calmenes, humblenesse and modesty. To conclude, the Lord is Reason 4 most wise in thus trying his owne servants before he convert them, To discerne them from such as are not his owne. to the end that he may discerne them from such as are not of his number. For why? when hypocrites once come to see the conditions of grace, what attendance upon means, what knowledge and sense of sin, what deep con­vincing of conscience is required: how humble, hungry, painfull, ear­nest, the Lord lookes the soule should be, that desires grace, how plain-hearted in her aimes, and prising it above all liberties, how willing to sell all, (and glad it may) to buy this pearle: lo, their rotten carnall hearts fly off, and abhorre to stoop so low upon any hopes: They thought heaven might be compassed with small adoe, and that they might have it, and their owne wills too: But when they see it will not be: nay more, that many a poore honest soule is faine to waite long at Gods gate, till he see it a fit season to bestow his grace upon it: alas! poore wretches! they ne­ver were either so pinched with sinne, nor affected with mercy, as to be­stow halfe the cost for it, although they might be sure of it: and there­fore they fall off, either altogether, and so turne backe to their lusts; or else, if light and compulsion of conscience scare them from that, they still abide as they are in a saplesse, fulsome, and dead course. But it is not so with the others. Gods true Merchants of the best pearles, who know the true worth of them, will not be beaten off by such discouragements, but (but with Naaman in the verses following) rather then they will forfet all their hopes, and carry back their lepers skin With them: See Mat. 13.44. they will put their lives in their hands, or rather themselves in the Lords, to deale with them as he please, and whatsoever difficulties or delayes they meet with, they will beare them, seeing they are for the best, all shall end well: By waiting the Lord will appeare at last, but by giving him over, they are sure to perish. Oh! there is great use of this course! how many desperate [Page 92] hypocrites doth the Lord trie hereby, discovering their basenesse, rage, and discontent? and how doth he comfort his owne faithfull poore ser­vants, that have waited upon his salvation, assuring them it was his owne grace that sustained them in such delayes and difficulties to hold on?

Vse Instruction & admonition to all Novices in grace, not to be dismaid for difficulties.The use whereof should be instruction and admonition to all Naamans and novices in regeneration and the worke of conversion: first, that they make no other account before hand but to finde difficulties and affronts in their way, although perhaps they set forward at first with faire winde and great hopes: yet that both winde and tide may turne against them, before they have done. Let not him that puts on his harnis, boast as he that puts them off. Rather make account of the hardest before and be ar­med against it, be not discouraged nor faint in the onset, for I tell thee the worst of Gods way is easier then the best of thy former course of lust and ignorance, the pathes whereof are pleasant, yet going downe to hel. And being warned thus, it will be halfe an arming to thee, it will coole thy carnall heat, send thee to God for strength, and make thee out of savor of thy selfe-attempts. Secondly, when thou shalt meet with such hardnesses in the way, wonder not nor shrinke backe: say thus, I entred upon regeneration with this proviso, and laboured to cast the hardest. If easier termes be offred by Gods providence, if Satan be kept off, or cor­ruption, held under, or the work made sweeter then I feared, let me count it my gain and a portion which many of my brethren want. But if I meet with brunts, let me not desist and goe backe to Egypt, but proceed on towards Canaan, hoping that yet the issue shall be good. Say thus, now the Lord is trying of me, of what mettle I am made, even as he try­ed those souldiers that sooped water, Judg. 7. or lapped it: now is the season for me to looke about me, now let me abhorre to play the timeserver, hypo­crite, staggerer, and revolter from Gods way, because I meet with offences in it. If now I turne away and be distempered, vowing that I will never goe on one step further, nor strike one stroke more, I shall shew my selfe and the mettle I am made of, but if I shall meekely devour and digest these affronts, then I shall shew a patient wayting heart upon God, and one that esteemes grace above all my labour, and a rich bargaine up­on the price. If Naaman had beene aware what God intended him be­fore hand, hee had said no lesse: God tryes me by this delay, God make me meek, and keep me from rage! But because he was yet ignorant, therefore hee must bee conceived as one whose passions and anger the Lord meant to cover and pardon in due time, and therefore now over-ru­led for his good afterward.

Quest. What difficul­ties are they which Gods travellers en­dure?But some may aske, what difficulties doe ye meane? I answer, such as these. Many enter upon conversion upon great hopes and affections stir­red up by the Gospell: But after a while, perhaps it pleases God to shew them their faces in such a glasse of terror and confusion, that their hopes are turned into horror for some good space together. Answ. Manifold. 1. Inward. And in this condi­tion they are tempted perhaps to avoide wounds of conscience by ma­king away themselves if God staid them not. Others feel a raging heart 1. 2. against the Law and Minister for searching their sores and convincing them so deeply, if God turned it not to good after, and thereby tawed 3 them not more throughly by their owne corruption. Others are in con­sult [Page 93] with themselves, whether they were not better abandon all hearing and praying any longer, and returne to their joviall company and plea­sures of sinne againe; that so they may shun this sharpe Schoolemaster by playing the trewants, and so be at some ease: except God shew them that this discipline (as untoothsome as it is) yet is wholesome. Others 4 stick long at this knot having a slavish sad melancholy spirit, delighting in fullennesse and feare; especially if sad crosses mixe themselves with in­ward heavinesse (as ill marriage, debts, pursuits, ill successe, and the like) They thinke God frownes more upon them then in the former daies of their ignorance. Others are as much amazed on the other side, because 5 their terrors were never so great as others, nor were their consciences so deepely affrighted with wrath and hell, and therefore not duely hum­bled. Others feele a great measure of unmortified lust and filth to dwell 6 in them, as wrath, pride, hollownesse, revenge, and to dog them, so that they cannot thinke that such poyson and mercy to pardon, can possibly stand together. Others mistake the doctrine of preparation to faith, 7 thinking it to stand in the greatnesse of measure, deepe sorrow, breaking of heart, deepe streights and being at a deepe losse, great longings and thirstings after mercy, and so of the rest: It is long ere they come to see that there must bee a seed of the Gospell wrought ere these be, or that they serve rather for marks of the spirit of grace, then any furtherers of it, from any thing in themselves.

Others feeling these wrought in them, yet when they heare that faith 8 only can put them into a safe estate, they begin to feare that although they are prepared by the condition, yet the Lord will not performe the effect of faith for them (forgetting that Gods meaning in the one was to worke the other) or at least thinke it will be a long time first, and they shall be out of all heart ere then, or they may dye ere the Lord make an end of his worke. Others conceive amisse of the promise, thinking it to 9 be offred to such as can take hold of it by themselves: not knowing that the strength is Gods and not theirs, Esay 27.5.6. and that the offer com­ming frō the strength of a satisfaction to justice, doth strengthen the Lord to make and tender it to a poore soule that needs it: and concurs with that soule strongly to fasten it thereon, as the due portion belonging to it. Others are marvailously disquieted about their Election, doubting that 10 all their mournings and travailes are to no purpose, because they strive against Gods will: not remembring that secretes are for God, not for for them, and their surest markes come from the obeying of the revealed will. Others (when the fruit is come to the birth) have no strength to 11 bring forth: it seemes impossible or hard, or unlikely, that such base ones should ever beleeve it were too good for so unworthy ones: and in truth men looke wholly at their owne ends so much, and so little at the glory which the Lord chiefly seekes to his grace, that they little muse of the worke as becomming the omnipotency and free bounty of a reconciled God, but of that scurffe they feele in themselves. These are inward.

Others are outward affronts which meet with the soule, 2. Outward. some are mo­lested grievously with sad motions and temptations and conflicts from 1 Satan buffeting of them, and stopping of their way, by thoughts of feare injected into them; as by Atheisme, doubting of God, of the truth of [Page 94] Scripture, or with such qualmes and combats as doe arise up as sparkles from the over deepe terrors of conscience, or the endlesse risings of their corrupt hearts, casting up mire and dirt in them, and in the face of the truth, and this irksomnes abides long, if God see good to enlarge Satan 2 according to his malice. Others are discouraged through want of Mi­nistry, to follow on that little seed of grace which is cast into them: which is ready to dye for lacke of quickning and advice: and so li­ving in desolate places and destitute of powerfull meanes, are long ere they come to any setling and strength in a promise: not knowing, that where ordinary meanes faile, God himselfe will not bee wanting to per­fect 3 what hee hath begunne. Others meet with discouragements from such as should encourage them; and so they fall the more sadly upon them: When the Spouse had dallyed with her beloved, through ease and carnalll tendernesse, security and selfe-love, lo, in following after him she was met by the Watchmen, Cant. 5.6.7. who buffetted her; These should have encouraged her: Even Ministers are oft great affronts in the way of poore soules, rating and scorning them for their singularity; especially when they (through errour) light upon such, as thinking better of them. So doe Parents, Guardians, Masters, lay offences in the way of their chil­dren, orphans, servants; some threatning to dis-inherit them, or to dis­grace them; others by their snibbing and chiding, or over-bearing them, 4 doe blast that bud which else would blossome and beare. Others also, hoping to see examples of many others as zealous as themselves, to en­courage them, and finding that the Gospel prevails little in these dayes, the Spirit growes straitned, people wax dead and sottish, and all their de­votion stands in hearing Sermons: Alas! they quaile and pull in their horns, like snails, and are afraid they have been too forward, and therfore wax as lazie and loose as others, except God rouze them up by some sad crosse, and make them to see that there must be more resolution in them, if they look after salvation, & each tub must stand upon his own bottome. 5 Others resting upon their good duties and performances, and thinking religion to consist therein chiefly, when they feele small inward life from thence, but ebbings and flowings; grow at last to suspect their bottome; but alas! how long is it, ere they can reforme their error, and take a right course? So that, by these few instances it may appeare, that the difficul­ties of many who begin fairly are very tedious, so that they finde not the worke of conversion so easie as they expected. Conclusion of all with admo­nition. I conclude therefore as before, let not such be dismaid, nor give over the work of God, but re­member God is now trying them, whether there bee soundnesse or no in them to continue: and if they will wait meekly his leasure, after hee hath taught them to deny themselves, he will be found of them, as here of Naa­man, and reveale himselfe to them at last, more then at first.

Vses 2 Secondly, this should also teach those who have obtained mercie al­ready, Instruction. Christians must looke for difficulties, as well in their progresse, as in their entrance. much lesse to wonder if they meet with sundry affronts in their course of Christianity. For if this be done in the green tree, how much more in the dry? If novices who are so unfit for trials, meet with so ma­ny rubs to keep them from faith: how much more must they looke for them whose strength is greater? Therefore consider, I pray you, and know God will try all, upon whom he hath bestowed any speciall favours [Page 95] and blessings: One way or other, sooner or later, the Lord will lay stops and blockes in your way, to try what is in you: and whether all that hee hath done for you, can prevaile so farre with you, as to think him worth the cleaving and clinging unto, with faith and confidence. Gen. 22.2. Esay 38. Job 1. Gen. 39.7. 2 Sam. 16.5, & 25. Matth. 26.69. Abraham must be tried by Isaac, Hezekiah by the Embassadours, Iob by losse of all hee hath, Ionah by the errand to Ninivee, Ioseph by Putef [...]rs wife, David by Shemei, by Nabal by Mephibosheth, Peter by the Damosell, and others of the Saints by other trialls: whether God be above their carnall delights, whether their hearts be lowly, whether they can deny their wealth, their will, whether they be that in secret which they are openly, what meek­nesse, patience, equality of heart is in them, Professors in their novicery looke not to meet with many troubles whether they bee sound and resolved to stick to God, or no. None shall want their trials. Alas! ma­ny a poore soule entring upon profession, lookes but from hand to mouth, how he may hold fast the promise, and live according to knowledge: but lo, in a short time after troubles arise in the married estate, sicknesse, losses, enemies, pursuits, wrongs: such as hee expected not: On the other side, A none of them. the Lord perhaps armes some strong corruption to pinch and gall him, which he knowes not how to be rid of: or stings him by unthankfulnesse 1 of such as owe most love, by unfaithfulnesse and aloofnesse of such as 2 have been greatest friends; by the sad revolts and scandals of such as 3 for their owne ease and private ends, renounce that love to Gods cause, 4 and that zeale to the truth which they have testified: Sometimes by false 5 aspersions and reports, staining them, and unjustly depraving them be­hind their backes: otherwhiles by bad times frowning upon them, and 6 turning their prosperity into affliction. Againe, perhaps the Lord tries 7 others by some hard duty, beset with great difficulties, so that either they must forfeit conscience, or else some desirable thing which they are loth to forgoe. Oft-times the Lord tries some by company, pleasure, liberty, 8 occasions of sudden wrath, distemper, worldlinesse: and infinite it were to mention all. By these he would let men see all that is in their heart; he will either discover their grace, that he may trust them for ever after: or else their halting self-ends, hollownesse, pride, love of themselves, strong poysons of heart, breach of covenant, and so humble them & subdue their sinnes for them in due season, that they may not deceive and destroy their owne soules.

And what wonder? Doe wee thinke that God is willing to lose his cost? or to harbour such under his roofe, as he knowes not what to make of? Such as under colour of Religion, maintaine a great deale of loose scurfe within them? Is it for the glory of God to owne such? No sure­ly: he will put them to it one time or other, that hee may by this meane separate the pretious from the vile, and their owne hay and stubble from his owne Pearles and Jewels. I grant, we thinke otherwise, and hope to escape in a mist, and to carry our course even and faire, God will try his, to separate the pretious from the vile. without any great trials or affronts: and the rather, because perhaps wee have long made a shift to goe on smoothly, with praying in our families, and living quietly with our wives, hearing Sermons, and the like. But the Lord, who will have us knowne to be such as feare God, and eschew evill, and declare our selves to be further off from mortall ones, then so: will take a course to try us further what is in our heart. We see a lowd winde may long blow [Page 96] upon a rotten tree, on the good side, and the tree make a shift to stand: But at last there comes a shrewd right winde, and gets into the hollow of the tree, Similie. and affronts it on the rotten side, and then it puts hard to it, ten to one if it lay it not under feet. Let us not then fence the hedge where it is highest, but where it is lowest: strengthen the feeble knees, and rectifie that which is crooked; seeke not praise to our selves for our gifts and la­bours, but know there is a greater worke lies upon us, to stick to our tack­lings when the Lord tries us; if God will bereave us of our onely belo­ved lusts, and take from us the pleasure of our heart, and that which is pretious in our eyes (as he told Ezekiel) if hee so bring it about, Ezek. 24.16. that we cannot have him and our credit, ease and carnall content also, then let us consider what we have to doe, and whether we will bee faithfull or no: Now is our day of triall: now to magnifie our selves, and seek applause, and spare our owne selves, for ease, for outward respects, is unseasonable. Thinke of these matters ere they come: let us not be so busie with cockle shells and toyes upon the sea side, that we forget the tide, and so be swept away all on the sudden. Despise not Gods trialls, nor put the thought of preparing for them out of our minds, as matters of lesse import: thinke not to carry our course so smoothly, as that we shall never be moved: lest God gaster us with some such enemies, as come with the necessity of ar­med men, upon naked and unprovided ones; and so make each veine in our hearts to ake, because of our rashnesse; Beware lest they make us ex­amples unto others of more wisdome and prevention, who might have given example to others of self-deniall, uprightnesse of heart, and trust­ing God in the greatest streights. For surely if wee do thus seeke to save our lives, Matth. 16.26. we shall lose them, and no great thanke for our labour: and that which we have preferred before God and peace of conscience, shall come out at our nostrils, as most irkesome vomit.

Amplification of the point. John 21.The day of triall will not bee to us as the day of our freedome and ease, but as our Saviour tells Peter; When thou wert young, thou girdedst thy selfe, and wentst where thou wouldest: but when thou art old, ano­ther shall gird thee, and lead thee whither thou wouldest not. Prepare we for that day in our day of liberty. Know that Halcyon dayes will not last alway, but it is meet that offences and stumbling-blockes bee laid in our wayes to try us. And commonly when we thinke our selves most stapled in our ease, and exempted from trials, then are they at our heeles. So that it were our best wisedome to suspect our selves most when our way is most pleasant, Suspect trials most when our estate seemes to be calmest. and our neast warmest and best feathered. Iob did thus, and when sorrow came upon him in the midst of his prosperity, yet if came not before it was feared. Use wee our best outward contents as if we used them not: and so, the forgoing of them shall not be so excessive­ly distastfull, nor lye in our way as stumbling-blockes, when God shall try us. Behold them as things which may give us the slip when we least looke for it. Nero, that tyrant, having a faire woman to his Empresse, would sometimes take her by the necke, or chin, with these bloudy words, O goodly face and necke! but when I list, it shall be cut off. Such an I­tem should we give our best contents, lest perhaps if we trust them to far, they suddenly betray us to sorrow in forgoing, or an ill conscience in re­taining. Oh faire mercies! but when God will, they shall bee cut off! [Page 97] And not so onely, but labour wee to stand upon good bottome, and to trade (not like banquerupts) with other mens stockes, (who when they breake, are found never to have been their owne men:) but with our own stocke, be it never so little, if it be good, that is, the love of God, sound­nesse of heart to the truth, good conscience and faith unfained. These being joyned with zeale and courage in the defence of a good cause; will be armour of proofe without, and a continual feast within, whatsoever our affronts and discouragements shall be. Faith shall then beare us out as a shield beares off blowes: and assure us, that let this cursed world bee never so disastrous, yet God will keep us from absolute straits, and so or­der it, that wee shall not depart from his feare, nor forsake his covenant. They say that the Bezor (that creature which hath that cordiall stone) be­ing hard hunted by the hounds, and knowing by instinct also, what it is she is hunted for, (not her skin nor carcasse, but her stone) will bite off her privities, and leave them to the dogges to save her life. And the like I have heard some affirme of the Fox, that being catcht by the legge in a snare, she wil gnaw it off, flesh & bones, to escape with her life. Let us take heed of such policie, to wit, when our pretious conscience is pursued, (which to some Nimrods is a more pretious thing then the pretious life of a man to an harlot) then to bite it off and throw it to such Beagles, Prov. 6.26. to save our skin & carcasse: They will make themselves as much or more sport in rejoycing at our flesh and nakednesse, Judg, 16.25. Gen. 37.30. then the Philistins did at Sampson their enemy: and when we have lost that Jewell, as poor Reuben spake of Ioseph, how shall we behold the face of Iacob without confusion? Or what shall it profit us to fish with a golden hook for a poor fish, and lose it for our labour? In vain is a net laid for that which hath wing: or the deceit­full meat of the wicked ruler set before us to snare us, Prov. 22.1.2.3 when we are jealous of our appetites, and put our knife to our throats.

Let us also (to conclude) walke in this dangerous world, Conclusion of all with ad­monition. as a man would walke in a place full of snares laid to catch him. Not onely with no purpose of committing evill, but with a full purpose and armed minde not to commit it: Watch we to the occasions of triall: Seeing our way is so stra­wed with snares, let us watch and bee armed. which are offered us: small ones may discover us to bee weake, if unarmed, when strong ones shall not foile us if watchfull. When the object of wrath, pride, contention, unmercifulnesse, strongly offers it selfe, let us start at it, and say: This is to try what is in me: now had I best looke to my selfe: The Philistins are upon me: I shall this day be tried by subtill and lewd com­pany, perhaps I shall heare the godly depraved, jeered at, sin and basenesse exalted. God keep me, if now I cast away my weapons, I am tried to be a false traytor, God will trust me no more; but if I preserve conscience, Gen. 22.12. God will set his marke upon mee for one that is faithfull, as Abraham. I say, both in this, and all other cases of triall, Looke to our peace. let us confesse that God may just­ly try us: for he hath put a treasure into us, which hee will not have us to imbezzell, or betray to any enemy. We are never tried by God, Gods ends in triall, not like Satans. but to sift our Branne away from our Flowre, that his graces may be purer, and more pretious then Pearles. Satan indeed tempts, that hee might boult out all our Flowre, and leave nothing but Branne. Satan also tempts us, that he might leave us as he did Iudas and Saul, stript and bereft both of grace and peace, to an hardned, desperate, impenitent spirit. But the Lord [Page 98] tries us; that after he hath found us upright and faithfull he might set his marke upon us, of allowance; and that we might for ever walke in and out, Phil. 4. both toward him with confidence, and within our selves with peace, passing understanding. Which peace, as we have procured by a good conscience, so it is preserved thereby: Therefore look not at the difficulty of a triall, but looke at the misery which an ill conscience, and the happinesse and joy which a good will leave behinde it: such a re­ward as all the fulfilling of our lusts can never afford us? Can the son of Ishai give ye vineyards? And can your lusts equall Gods boones and bounties? 1 Sam. 22.7. Therefore let this peace of God so rule thee, that thou wouldst chuse to forgoe thy life rather then forfet it. Moreover pray dayly, not against trialls (for the triall of our faith and faithfulnesse is more pretious then gold) both in respect of our selves who know not what our grace is, 1 Pet. 1.7. till we be put to triall, nor yet what corruption lurkes in us, and therefore know not in what respects we should either be thankfull, or humbled: and of God also, who is honoured much in the trialls of his, and when he purposeth most to honour them, And pray that we be not led into tempta­tion. Mat. 6.13.26.41. Heb. 3. ult. he tries them, to know them. But I say, pray, that the Lord would not lead us into temptation, to be foyled like slaves, by Satan or our lusts: And, if indeed the Lord will have us go through the brunt and purgatory, beseech him to sustaine us by his strength and pitty us when we are tempted, that we may stand to it cou­ragiously and wisely, through his strength. And if we have failed in our triall with Hezekiah and Peter, 2 Cron. 32.26. Mat. 26. ult. Esay 38. 1 Cor 11.28. let us be humbled againe after it, as the one, and repent as the other did: and so feele our very slips and fay­lings to be occasions to better us, and to try, and judge our selves, that so the Lord may not judge us. And so much for this first point out of this eleventh verse.

I proceed now to the next point in this verse, which is one of the maine points which I intended in the choosing this Scripture (beloved) to treate of among you. The maine point of this whole Text and Treatise. And that is the cause it selfe directly of this distemper of Naaman, the unseasonable stop of the cure expected. And that was this, that he had a selfe-conceit of a way of curing him, (whereof yet he had no ground) which now he is crossed of. He confesseth it himselfe at large: marke his owne words, Behold (saith he) I thought with my selfe, that he would surely come forth and pray to his God, and strike his hand upon the place, and heale the leper. But who told him so? had he any warrant for it? no, none save himselfe. But now, so deadly doth this con­ceit and toy of his owne braine worke with him, that being defeated, he is out of sorts, and chuseth rather (hearing of Gods way) to goe away un­cured, Doct. Selfe is the e­nemy when all is done, which will bereave an unsound heart of grace. then to be cured thereby: or by any way save his owne. The point which I commend unto you is this, when all is done, without especiall prevention self will defeat the soul of mercy. That is, although men are in a very forward likelihood of obtaining conversion, yet there may be some bitter root of selfe, which may thwart and bring it to small effect. I mean not that such a tech as Naaman took here, may do it: (for all are not as he, in point of ignorance of Gods way) but from this particular of selfe in him, (which was selfe-conceit and carnall ease) I gather a like conclusi­on of all selfe whatsoever, A further ope­ning of the ground. Note. (for selfe is a monster of many heads, a stocke of many bowes and branches.) That selfe may marre all the faire endea­vours [Page 99] of a man toward grace, if it be not prevented. But perhaps this do­ctrine will seeme stranger then the former to such as conceive Naaman to be in no forwardnesse toward conversion at all. Object. To whom I answer as before, that the Lord intending both his cure and conversion together, Answ. so over-ruled all occurrents in the one respect, as concurring to the other, besides and above the intention of Naaman. So that his jarring with the way of God in the point of his healing, was not onely a resem­blance, but a reall let of Gods worke in that greater worke of con­version.

But then it will be demanded what forwardnesse Naaman was in here, Quest. Was Naaman so forward? which was so letted here by his selfe-conceit? I answer: First, he was very sensible of his aile and malady; and laid it deeply to heart; for why? Answ. Yes, and wherein. he had wealth, honour, strength, and favour with his Prince, wanted no­thing that might make him great: yet what were all these to him, having his leprosie hanging about him? Secondly, God sends him the message of a cure by strange-providence of a Maids report, who told him of the Prophet: and hearing thereof, what desire of recovery doth he bewray? How eager is he to pursue it to his uttermost? 1. By going to his Master for letters of commendation and request: 2. And having obtained them, furnishing himself with all such provision & rewards as he thought meet for the journey: 3. He useth all meanes with diligence to compasse this his desire, repaireth to the King of Israel, the fittest way (as he thought) for that purpose; and being mistaken in that, is glad to heare of his er­rour, and to mend it speedily. 4. He abaseth himselfe (below his con­dition) so farre, as to stand at the Prophets doore, to crouch and creepe (in the sense of his disease) for the cure thereof, with exceeding reve­rence to the Prophet. All which (although they might seem onely natu­rall effects of a man under trouble) yet being orderly steps to a greater worke, in Gods purpose, and some of them (in a sort) religious acts of one that acknowledged a divine power to heale him, doe argue that somewhat was in him toward the effect. And yet, loe, here steps in a techie toy, that is, Yet crossed by self conceit, a toy and prich. his prejudicate and forestalled heart conceited against the meane appointed by God: and this was, that he looked to be healed another way, more easie, present, and familiar to his humour, How? viz. that Elisha himselfe would come forth and by applying his hand to the place, worke the miracle. And this marred all the former attempts; and besides hindred him; first, from marking the message which contained a plaine, 1 easie, mercifull, and familiar way of healing, with a charge from God to wash, and a direct promise of cure thereby, without any colour or excep­tion; all which (so solemnly delivered) might very well have pierced an heart (not exceedingly prejudiced, and deluded) both for the reverence of God, and for his owne ends. If Eglon an heathen King, Judg 6. hearing of a charge from God (no way assuring him of good) was so obeysant, as to come off his throne, and worship God, how much more might Naaman? but lo, his preconceit letted him from it: As also, from seeing his false heart full fraught with rage against the Prophet (when yet he seemed to 2 stoope so low, and doe so much reverence:) and (to conclude) from yeel­ding 3 nakedly to the way of God, rather then to lose his labour, and carry 3 home his disease, and from obeying the Command.

And just so may the case stand with such as have made as many spiri­tuall steps toward conversion, as Naaman did toward his cure. They may first be brought to a deepe plunge under sense of sinne and the curse, Application of the ground, to the doct. in hand for the clearing of it. What faire hopes men have. and that by the word of terror, convincing their conscience: under this they may be most wearisome and restlesse. They may be kept from sha­king off their terrour by other objects of pleasure, profit or worldly con­tents; they may heare of a remedy by one of wisdomes handmaids, like well of the glad tidings, long after it, make speed towards it, neglect no cost, means, or attendance upon it; joy in the turning themselves out of their errours and mistakes, and the appearance of more hope of ease: they may honor the instrument with exceeding reverence; wait at the posts of wisdome, not houres or dayes, but moneths and quarters, thinking long till some seasonable answer come unto them, thinking themselves happy that they may speed at last, And yet how dashed. when all their labour is ended. And yet when the point should come to an issue, and the fruit to be borne; then shall one selfe or other, either selfe-ease, or selfe-will, or selfe-wit and conceit, assisted with carnall reason, yea, selfe-endeavours, selfe-devotion, selfe-mixtures of her owne with God, bereave the soule of all strength to bring forth: one or other selfe (I say) shall step in, or be cast in by the divell (as the gourd into the pottage) to marre all: to set the chiefe worke as far behinde, as it seemed before to be set forward: in so much, that the voice of God both commanding to beleeve, and promising speedy ease and forgivenesse, shall be as a thing farre off. And whereas the obedience of faith is, or ought to be, the upshot of the cure: lo, this selfe shall so blindefolde the minde, and disable the heart from marking, pondering, and applying the promise thereby, as if there were nothing in it; whereas in truth, all steps toward grace, without this, are frivolous: ye [...] the base heart shall thinke this more frivolous then all the rest; stumble at it, ca­vill, be discontent and flye off, as if it had wrong that her endeavours and paines be not accepted without it: which in truth, is no other then to quarrell with God, that her owne way may not be preferred to his, and seeing that may not be, rather to choose not to be healed at all, but abide still in her old condition, then not to prosper by her owne way and de­vice. I have desired to open the point at large, because I make it the ground of a large doctrine, whereof I would have none make question. So much for the ground of the text.

Naamans selfe conceit and ours, may differ in the speciall, though the same in kind.But I foresee that my hearers will by and by run to enquire whether this tech of Naaman be in their brests or no, and whether it hath hindred their endeavours: and also, that all well affected Christians would be loth to lose their labour and sweat (if they knew how to prevent it) till they have enjoyed the promise. And therefore I must tell them, that I gather a generall point from a particular: Naamans selfe was one branch of many; but there be many more, all as dangerous to them as this to him. Seeing then I thinke it will be desired, that they might know the severall sorts of this monster, and the markes of this secret else, selfe, I meane: therefore, ere I reason or apply the point, I will stay a while upon the discovery of the severall sorts of this disease, & so returne to the point againe (if God please) in the matter of Application. I thinke none will deny, that of all other lets of grace and salvation, this of selfe, is the most [Page 101] dangerous: and the reason is, because it is most inward and immediate. I may say of it as Paul speakes of uncleannesse, all other sinnes are with­out the body, but this within, a disease of the intrailes and bowels. Selfe, the most dangerous e­nemy, because most inward and immedi­ate. Even so, all other lets and enemies of Christ are outward; Satan hath many in­jections, temptations by Atheisme, by the needlesnesse, difficulty, yea, impossiblenesse of prevailing; he hath many base colours to delude the heart withall by the contrariety of Christ to the corrupt spirit of man: the world also hath many base and false principles to beat off the heart by, as the disdaine of them that are so zealous, 1 Cor. 6.18. the erroneous opinions which it hath of Christ and the profession of his truth: Others hurt by this most mortally. but all these are without, and more easily avoided; the power of the Word sooner scat­ters these mists. The greatest mischiefe comes from within, and were it not for selfe, they could not prevaile by all their baits and feares: Selfe opens the doore and betrayes the soule to them. But now, to discerne the nature, the sorts, and the markes of this enemy, requires some wise­dome; for the which worke, although the wisest is most insufficient, and my selfe unfittest of all; yet the necessity of the point laying this taske upon mee, I shall adventure to say so much as at least may provoke others to consider of the matter more seriously, to consult and give sentence.

Selfe is (to say truth) nothing else but the very spirit of corruption, Selfe what it is in the root; viz. the in­st nct of old Adam. and the instinct of old Adam in an unregenerate heart, discovering it selfe in all other kindes, but most eminently (for slinesse and contrarinesse) in re­sisting the worke of conversion. And it may be distinguished into these two branches, either selfe of opposition to Christ, Selfe of two sorts: either opposite selfe to Christ, or mixt with him. or selfe-mixture with Christ. The former whereof hinders the soule from Christ, by oppo­sing and tendering to the soule a sufficiency of her owne without Christ: the latter seemes to abhorre such prophanenesse, and placeth onely suffi­ciency to make the soule blessed in Christ alone: but in the point of ap­plying and receiving thereof to it selfe mixeth her selfe with him, and scrues her selfe and her owne wayes into the sufficiency of Christ. The former of these is more carnall and grosse; the latter more close and spiri­tuall: the former impugnes the sole-sufficiency, the latter the all suffici­ency of Christ; the former the soule may sooner be driven from; the latter she must be fired out of, and (as the Fox) digged out of her burrow ere she will renounce them. All Selfe is the spirit of corruption, but this privy selfe is the quintessence of that poyson. All selfe sets up it selfe against Christ; Note. but this is the secret privy-chamber wherein the unre­generate soule imbarkes her selfe. For, Simil. as it is in the defence of a City against a beleaguering enemy, partly there be some out-workes, halfe­moones and retrenchments to hold the enemy at larger distance, and partly some neerer stronger bulwarkes and forts well manned and fur­nished with armour and Canons, in which the chiefe hopes and force of the City consists: its no such difficulty perhaps to drive the Citizens out of the one, but its a matter of good importance to beat them out of the other. So, I say of these two branches of Selfe; its not so hard a taske to disswade the soule from the former; but when the Soule runnes to her maine Fort and Castle, Selfe mixt with Christ, its an hard thing to teach her to discerne it, but almost impossible to fetch [Page 102] her out of it. The onely wisedome and omnipotency of grace can ef­fect that.

Though the latter be chiefly aimed at: The former of thes [...] two occasio­nally entred upon.Concerning the former of these two my Doctrine lesse aimes at, be­cause it takes for granted that a man so qualified as I have already spoken acknowledges himselfe insufficient of himselfe to get blessednesse. My chiefe scope is to encounter the latter; yet for light and distinction sake I will point at the severall kindes of the former, that the Reader may not be unsatisfied about the object of the whole intended discourse. For the former then which is more grosse: this is of five sorts; prophane selfe, naturall selfe, Five sorts of it. 1. Prophane selfe. 2. Naturall selfe. 3. Carnall selfe. 4. Creature selfe. 5. Religious selfe. carnall selfe, selfe in the creature, and religious selfe. First of the first.

Fire (we know) is put out by pulling away the fewell, but especially by casting on of water: so, all selfe opposes Christ, but above all selfe-lusts, or selfe resolved to live in any sin, doth abandon and expell Christ, who indeed came to destroy sinne and him that reigned thereby. There­fore sinne and Sathan held and maintained, doe most punctually destroy Christ. True it is, sinne (alone and nakedly considered) serves to mag­nifie grace; for where sinne abounded grace exceeded, and where sinne is out of measure sinfull, grace is out of measure gracious: but where sinne abides in the heart as in her center and element, loved and lived in, there Christ is quite shut out of doores. Sinne is not alike dwelling in all, 1. Prophane selfe what? but in some men it dwels without a law, ignorantly, inconvincedly; in others it rules against a law, rebelliously; and so the enmity of it to Christ doth differ in degree: howbeit in all such as it dwels in, it oppo­seth Christ in a direct kinde of contrariety. Hence the Apostle deman­deth what agreement betweene Christ and Beliall, 2 Cor. 6.16. the beleever and the infidell? light and darkenesse, sinne, and that grace that pardons and pur­ges it? Ioh. 3.19. And our Saviour, They loved darknesse rather then light, be­cause their workes were evill. Alas! such come not at Chrst so much as in the remote meanes or Ordinances by their good will, or at least for meere fashion: much lesse to the promise of Christ, to save them. They are alive, jolly, merry, well satisfied already: give them their drinke, their harlot, their world, and god Mammon, their belly, ease, pleasures, or like lusts; they are well, and for the rest, they leave it to such as care for it: as for themselves, their hell is their heaven, and Christ is not so sweet to a needing soule, as that which Christ came to destroy, is sweet to them, till the Lord scare them and bid them goe to their al-sufficient lusts for salvation. Either they know no better, or love no better. If Christ should come in, the kingdome which the Divell hath set up, and the scep­ter he swayeth in their soules, by their prophanenesse, breach of Sab­baths, atheisme, pride, contention, disdaine, intemperancy, incontinen­cy, swearing, uncleannesse, and the like, must (as that strong man) be cast out by the stronger, and spoiled. And that were as sad and uncouth to them, as the comming of those Danites and stealing away Mica's gods was irkesome to him: his joy, and strong hold, al-sufficient treasure was stollen, and poore wretch, what should it boot one so woe begone, to live? The last and chiefe rest and content of a sinner, being his lusts, must needs cause Christ, who comes to robbe the soule thereof, to be accoun­ted as he who robbes a Beare of her whelpes. Sinne and lust to such a [Page 103] man is as the Lambe brought up in the bosome (as Nathan saith) and be­ing as his darling & his son. Hence it is, that the sufficiency of these lusts, ause the sufficiency of Christ (which stands in the setling of a soul upon a sufficiency in pardon, peace and joy of conscience) to be abhorred.

I would have no man mistake me, as if I hereby did establish a doctrine of repentance before faith: sundry mistaken Scriptures have deluded the erroneous judgements of some Divines to thinke, Repentance goes not be­fore faith. that because sinne expels Christ, therefore repentance entertaines him: (men of unhappy aimes,) who cannot avoid one rocke, save by rushing upon another; I confesse in the place alleaged, Paul cites these words out of the Prophet, Depart and goe from among them and I will receive you, and be a father unto you, and you shall be sonnes and daughters of me, saith the Lord Almighty. But this text sheweth not that repentance is a step to the re­ceiving of a man by faith and adoption: but rather it discovers this, That till the Lord had humbled and abased the Iewes for their idolatry, and setting up of false gods against himselfe, and committing spirituall fil­thinesse with them, there was no hope of being received into favour or marriage with him. Otherwise, repentance and turning from idols to God, and from darkenesse and the kingdome of Sathan, to Christ, pre­supposeth faith to purge the conscience, and to make us beloved and ac­cepted. The summe briefely is, That this point urgeth us not to repent ere we beleeve (which were to overthrow the need of a Christ, and then to come to Christ) but to shew us that ere ever Christ be truely closed with, sinne must be nipt in the necke. That jollity, content and hearts-ease which a sinner found in his lusts, must be throwne out both litter and whelpes of his heart, ere ever he come to behold Christ with his suffici­ency to save. One wombe cannot at once carry two conceptions, and the soule cannot at once serve two masters, God and Mammon, Christ and lusts. The sufficiency which lusts erroneously afforded to the soule, making her deeme her selfe happy in them; and to be as a man of a full stomacke who loathes a honey-combe, must be abandoned by legall con­sternation, and humbling, ere Christ be precious. Christ must be needed as meat by a sterne belly, ere ever he be had. But that he cannot be, while the love of lusts, lived in, surfeits the appetite. And this is the first of those branches in which grosse-selfe consists.

Of which, this I say; Oh! that it should be possible, that such a na­ture as was first created with a soule capable of divine being, The degene­ratenesse of our nature discovered. and bred to immortality, should so debauch it selfe, and lose her honour, as (not with Nebuchadnezzar to forgoe his throne to feed with beasts) but to forfeit Gods image to become a beast! Nay, I wrong a beast to speake so: to become worse then any swine or beast, and to wallow and incor­porate it selfe so into spirituall filth, as to forget what it was ever borne unto: and not onely so far to degenerate as to embrace the enemy of God, and that which Christ came to destroy; but to set up such a sufficiency to it selfe in it, as to abolish that sole-sufficiency of mercy to pardon and purge it! yet this I say of it, that although sinne of her owne nature, and in her course, tends by degrees to defile, harden, and make the soule im­penitent and desperate: yet if God breake off the soule betimes from it, ere it have cankerfretted the soule, it is more easie for such a sinner to [Page 104] come to some sence, conviction and humiliation for it, and so to some need of pardon, then many a Pharisee who under pretence of abhorring odious Publicans and offendors, is riveted into a conceit of his owne righteousnesse: both a Pharisee and a Publican oppose Christ; yet the former more then the latter, because Christ came not to call the righte­ous, but the sinner to repentance. And so much of this, so farre as this Digression will permit.

The second selfe natur [...]ll, or the civilian.I proceed to the second, that is, to the meere Naturalist, or Civilian. By whom I meane such an one as lives upon dregges, the very reliques and ruines of the image of God decayed. To open my selfe briefely, the Lord out of infinite mercy hath so dispensed and ordred the penalties due to sinne, in the fallen condition of Adam; that, although the wrath and curse of God upon the same lye equally upon all his posterity, yet for some ends, The flood-gates of cor­ruption re­strained by providence. his owne mercifull indulgence, and the commodity of common life, he hath in some persons restrained the flood-gates of this deluge, so that sinne hath a limitation and bound set unto it, both for sundry kindes and measures of it. Some being more innocent, harmelesse, righteous, just, temperate, sober, curteous, civill then others: which ver­tues, although they are as pearles in a swines snout, planted in a cursed nature, out of which nothing can proceed, save that which is uncleane (for the clearest water in a standing kennell or puddell, though it differ from the mudde underneath, yet savours of the same stinch) yet compa­ratively seeming to be lesse ill and impure, then the muddy and base lusts of the uncleane, the prophane and openly wicked; obtaine among men the repute and opinion of vertues. And indeed so they are, in order and respect to the welfare of a Commonwealth: in which, its no small out­ward beauty and happinesse, to live with such, in respect of the fierce, in­jurious, Favour of na­ture is inlar­ged by many meanes, in the naturall civili­an. noysome and hurtfull qualities of the lewd and wicked. And this favour of Nature in many men, is greatly enlarged by sundry meanes.

First, by the lawes of men, which tend to settle civility, and innocen­cy in their governments; which having penalties annexed to them severe­ly censuring delinquents, 1. By good Lawes. cause the selfe-loving spirit of flesh, partly from a confessed goodnesse in the vertues themselves, partly from feare of pu­nishment, and partly a love of praise and reputation among men (who count such rare peeces) to cloze therewith, to curbe and keepe in their distempers, and to accommodate themselves to the order of community.

2. By educati­on and Dis­cipline.Secondly, by the institution and discipline of Moralists, instilling into their disciples, the seeds of vertue and outward life, propounding re­wards of commendation and honour to such as attaind them: shame and reproach to such as ensued them: in which kinde those heathen Masters of manners excelled. For, by your continuall fostering those sparkles of nature left upon the herth, and laying together such principles of art, as they preceived to make for the engendring and nourishing thereof in mens mindes (especially their tender novices not being leavened before with lusts) they got such a perfection, both in negative absteinings from evils, and positive performances of duties, as may justly make even Chri­stians to tremble, that they should come so farre short of them both, in subduing of passions, and practice of selfe-denying vertues, being under the discipline of Christ himselfe.

Thirdly, 3. By their ex­perience. others by their experience which their industry and observa­tion of politicke courses among men hath purchased unto them, have obtained such measure of perfection in this kinde, that they have beene able to rule others by the authority of their skill and carriage, and to containe townes, corners and Kingdomes in peace and order: which being so extensive a good (within her compasse) must needs cause men to imagine some excellency therein.

Fourthly, 4. The examples and opinion of men rarely vertuous. the rare parts and endowments of such as are thus qualified (excelling in shew the vertues of some such as are in an higher ranke of christianity and religion, and blemishing their weaker qualities) must needs reflect upon them, more then ordinary esteeme among such as be­hold them; & especially when they shall bewray more bounty, liberality, compassion and mercy, forbearance and patience, with other usefull and admired vertues, then they who claime the chiefe name goodnesse.

Fifthly, when besides all these Civilities and Moralities, 5. Some tincture of religion. they adde some varnish and lustre from a tincture of Religion, keeping their Church, applauding a forme of serving God, and discoursing of such matters: which although they doe not for any perfiting of their vertues, (which they [...]ount to be their strong hold) but onely for complement and forma­lity, 6. Similitude with the god­ly. yet hereby they stop the mouthes of any who might brand them with irreligion and prophanenesse. Adde hereto, the similitude which they seeme to hold with the godly; for they also have their slips and er­rors, sometime blemishes of note, and vices of deepe dye: and alas! these have no more, and therefore so long as outsides only may hold wa­ter, there will seeme little difference.

There are none so bad and base, None so bad, but some shreds of good may be found in them. 2 Sam. 12.27. 1 Sam. 11.7. Gen. 27 41. And what use a civill person makes of it. but have some shreds of goodnesse in them. Ioab a vile, cruell and bloody wretch, yet a valiant Captaine who fought Gods battels, and was usefull to the Church in destroying the enemies of it. Saul a notorious hypocrite and self-lover, yet adorned with abundance of heroicall, martiall, politique and morall vertues, wisedome, awe and authority, courage and resolution, equity and justice, love to his followers, till his spirituall treachery of heart, quasht them. Esau himself had his restraint of malice, and so had Haman till their fitter opportunity. And in a word, as there are few so good, but they have their tincture of some evill: so, neither are there any so bad, but they have some morall reliques left in them of vertue and praise. And this causeth them (through a base heart balking God in his way of Christ) to rest themselves satisfi­ed in that sufficiency which they finde in these things; as thinking they neede seeke no further for any superiour happinesse, because they finde this to give them so abundant content, both from within and from with­out, feeling these feathers and colours of their owne both to heat and to adorne them. And the truth is, this selfe of morality and nature is so much the more dangerous, by how much (in shew) it seemes so glorious: for how vast a gulfe seemes to be betweene the former vicious, forlorne caitiffe, and this painted moralist? Alas! nothing is more apt to puffe up a naturall man, then the abused privity to a former estate of excellen­cy: such and such they were bred, and although they have lost all, yet their breed, and the reliques of their old ruines are enough to make them some body. As we see it in them who having bin well bred, Simil. and fallen [Page 106] to decay, though they have nothing to take too, yet even in the necessity of forced begging, beg with indignation at the basenesse of it, and will say, good Sir shew some respect to a poore Gentleman, putting on their hat instantly, and scorning to bee as they are: even so is it here, That which should most abase us, doth most pride us, our very ruines seeme rarities unto us, and nourish a sufficiency of our owne in us, so that wee can [...]ot resigne it up and throw it at the feete of Christ, to purchase a bet­ter. But then much more prone are we to be puft up, if we thinke that wee have raised our fortunes to a pretty estate the second time, by our owne improvements and industry: None are prouder then such as be­ing privy to their ruined estate of creation, yet make themselves beleeve, that by their owne worth, they have raised themselves from it to a very faire competency of estate in morall and civil vertues: others remaining still in their beggery of viciousnesse and base evills.

Use of the point.Briefly then of this second sort, this I adde, Oh how lamentable is it, that a man borne to bee a sonne of God, and beautified with his owne image should become so disguised, as having lost grace in the substance, to rest in a meere shadow thereof, destitute of a principle of divine life and goodnesse! and to stay all such from their conceit of selfe-sufficien­cy herein: A civill estate dangerous. let me tell them, first their vertue is copper coine, and wants of the nature of gold as much as kennel water of the purenesse of spring water: therefore their sufficiency is but a dreame, a fruit of their igno­rance, and owlelight of discerning: nay it is but a madnesse, as he must be a foole who really can satisfie himselfe in counters as if they were pee­ces. Secondly, there is no safety herein, for the error of their conceit may more harden them against Christ, then the prophanesse of the wick­edst, if God vouchsafe them both equall light. Thirdly, if God leave them in this hardnesse of heart, they may prove as desperate opposites and pursuers of all grace of Christ, and Christians, as the most horrible open swine, yea worse, as we see in Saul and Iulian. Therefore (to con­clude) let all such know, that till the Lord have lighted a torch by his word of a greater discovery of themselves, then yet they have seene, they are farre off from the embracing of Christ, they are wedged alrea­dy into so deepe a sufficiency of their owne, that Christs is unsavory. And therefore, although I will not advise them to renounce the vertues themselves, nor judge them as vile as open offenders: yet I wish them to come under a better banner, and cast their owne worth upon the dung-hill. They are gone up to heaven by a ladder of their owne framing and setting: But they must come downe each step thereof with more shame and confusion, ere they can set one step towards Christs ladder: in which respect I see not but he who stands upon the ground still, and ne­ver went higher, is somewhat nearer the bottome of Christs ladder then they. And so much also of this second kinde of grosse selfe, viz. selfe-naturall morality: I come to the third:

The third car­nality or fl [...]sh­ly savor. Rom. 8.6.And that is carnality, or fleshly savor: of the which I spake some­what in the tenth verse, & shall say more in verse twelve: Here therefore I will onely touch the point, and shew wherein this grosse selfe opposeth Christ. Its true of all carnall savor which Paul speakes, that its enmity to God: and why? because its prophane and opposes his holinesse. But [Page 107] its enmity to Christ also in another respect, to wit his alsufficiency to save: and why? because it hath a deepe selfesufficiency, and needes no­thing: Its carried in a streame and smooth way of it owne, its full of it selfe, and we know whatsoever is powred into a full vessell runnes over. There is no peece of selfe more grosly opposite, because none more a­bounds in it owne sense: and when it can enjoy it selfe, its happy in it owne esteeme, but if crossed, hath no joy in being. Take such a carnall mans sufficiency from him, and he is as one that hangs in the aire. Un­derstand it in a few instances, the prophanely carnall or Atheist, the worldly carnall, the learnedly carnall and such as are well parted and the selfeloving: these will give a taste of the rest. For the first, the carnally prophane person having fleshly wisdome enough, perhaps policy, skill in the law, wealth at will, place and authority to backe him, how doth he scorne and disdaine Christ, his religion and members? As those jolly Captaines sitting in councell of warre with Iehu, 1. King. 9. seeing the Prophets servant comming to him, asked what made this mad fellow with thee? and Gallio sitting as judge of right and wrong, Act. 18.14. hearing the question of the Jewes against the Apostles, scorned them, and drave them from his Tri­bunall. As Herod and his men scorned Christs person as a meane silly man to be a King: so doe prophane carnallists scorne his religion and members.

Alas! the very garbe of Christ and Christianity is odious, The carnall wise scorne Christ. they stumble in the porch, and never get into the house. They feele a reall bottome of flesh to subsist upon, which is their deep pollicy, that they can give counsell in weighty matters, foresee outward dangers, judge of difficult cases betweene man and man, sway others by their authority and terrors, they see all glad to stoope to their lure, and this makes them admire themselves: as for Christ, alas! he is a spirituall subject more fit for such as live in a Cloister, affecting a contemplative life, or for Gods fooles! Tush! (say they) we scorne such fancies as those, to deny our selves, to beleeve a promise, to live upon breath, and casting all our own sufficiency away, to rely upon Christ and the word: wee love reall con­tents and satisfaction, such as will hold water in the world; make us esteemed and wise in mens conceits: and ye shall observe such as these, out of this swelling fulnesse of their owne, behold Christ as a man upon the top of a pinacle beholds little children playing; yea even as mice run­ning our of their holes. As for preaching, they chuse to heare none at all, but if they must for fashion needes heare any, then they must be such as in whom more savor of mans wisdome appears, then power of Christ: such as preach quaint things, faire and far off, pleasing conceits, such as leave them as they found them, and touch not their sores. Offer them a man that preaches Christ or walkes in the spirit of humility and selfedeniall, and they count him a foole: (even as the carnall Jew and Gentile, coun­ted Christ hmselfe folly, and a stumbling blocke) geering and gibing all that comes in the likenesse of Christ or uprightnesse.

Secondly, the like I may say of a carnall wordling; 1 Cor. 1.24. Carn [...]ll worldling full of himselfe. hee is as full as his skin can hold of his owne sufficiency. Aske him of bargaines, Lordships and purchases, great marriages and matches, or tell him of some great meetings, feasts, pastimes and pleasures, company of jolly [Page 108] folkes talking of newes or meriments to spend their time, or of any other thing that savors of the world, and ye shall have him in his element, prophane, perhaps, they will not be (except it be now and then expedi­ent) but as for Christ and his sufficient salvation, they count it but a ful­some object, never well till such talke be over; and by their good wills, they would not sit in company where such matters are stirring: to be sure, they are best when they are eased & gone. If they love a Christian prea­cher or professor, its for some carnall savor they find in his outsides, his learning, curtesie, mirth or complement: but else the world loves her own and such as savor the things of this life: And by this means, they please themselves so deeply in the sufficiency and content which they get from the spirit of the world; that (although perhaps their consciences sometime pinch them for the vanity of this their sufficiency, yet) the spiritualnesse and precisenesse of Christ is a burthen to them which they will not touch with their least finger.

Come in the third place to the carnallity and savor of good parts and endowments; Carnallity of good parts an enemy to Christ. and we shall finde it a woefull opposite to Christ, filling men with such sufficiency of their own, that Christ is a meere superflui­ty with them. They bewray this sicknesse (many of them) by the impo­tency of their pride and selfeconceit: they are as drunkards overcharged with wine, they know not how to carry themselves, or to walke upon the ground. Acts 26.24. As Festus basely spake of Paul, Much learning makes thee mad: so I may truly say of these, their parts and gifts doe so overpower them in conceit of their owne sufficiency, that it makes them to turn mad humorists. And whence is that? surely from the impotency of that pride that is unable to keepe within bounds of moderation, and so must be within boundlessenesse of humor. It was noted of Diogenes, that monster of pride, that comming to Plato his house at a feast time, seeing there goodly cussions and tapistry, he tooke them and trodde on them, saying I trample upon Plato his pride; but he was well answered, that hee did it with a farre greater pride of his owne. Many worthy Grandees for their worth and skill in their faculties, Law, Physicke, Di­vinity, and other professions have beene overthrowne this way, I meane by sicknesse of selfe-love and selfe-admiration. Some scorning prefer­ment, not out of humility, but as thinking it under them; and because its the usuall portion of Parasites or the reward of some who are so farre below themselves. Others affecting rusticall carriages or cynick quali­ties meane attire, little applause, small requitalls, and disdaining gifts and praise, onely to be pointed at, and because they enjoy themselves, with farre more sufficient content, then others can satisfie them. And its hard to finde rare parts without such tinctures: and we have seene the rash adventures of such, as out of the ambition to be thought such, have rusht themselves upon such rocks as have split them: falsely pretending zeale, but indeed sacrificing to their owne nets.

This appeares in petty mat-aswell as great.How many men of learning and much reading, are so full of it, that they disdaine at such as goe beyond them in preaching or power of Re­igion? They have read more bookes (they say if you beleeve them) then ten of these precise preachers and zealous fellowes: and this puffes them up in their own opinions; and indeed they who preach little (if their [Page 109] ease will suffer it) may read much. Those Pharisees who sate in their schools reading their profound lectures of the Law, and having their no­vices sitting at their feete, (as Paul did at Gamaliels) teaching them their Cabala, that is, their dreames, traditions, and Rabbinicall observations: when they saw the Lord Jesus and his Disciples goe up and downe, preaching and abasing themselves to the reach of the poore people, 1 Cor. 1. disdained him, as a man of no learning: they were stuft so full of their own skill and knowledge, that they scorned his simplicity. If they now lived, Matth. 23.25. they would preferre the washing of their cups and platters before prea­ching of Christ and repentance. Tush, (say those Pharisees Iohn 9. Joh. 9.) Thou art borne in sinnes, and shouldest thou teach us? This people knoweth not the Law, and is accursed. Oh! Camels cannot enter into a needles eie, nor a man puft up in himselfe, into the Kingdome of God. How doe such as these beare downe preaching, especially twice on the Lords day, and scorne them who doe so, as idots and dunces? And to conclude, this disease creepes into the meanest, even poore Tradesmen, if they have better parts then others, to remember and repeate sermons, to speake or pray in company, (if there be not speciall grace) how it makes them to bubble & swell? I may say, the very braine knowledge of Christ, hath so puft up many, that they never came to see need of him to salvation: but if they may be all in all in meetings, and heare themselves talke, and others admire them for their parts, and none contradict them, Oh this is their fools Paradise! This makes them think themselves selfe sufficient, and to need nothing. Nay for a need skill in mens trades may doe it.

The fourth sort is of such as who stand upon their greatnesse and su­periority over others in Towns and places. Carnall savor in superioriy or greatnesse, what. They looke upon themselves as the chiefe hinges whereon the doore turns, and they beare the purse, others are wholly beholding to them for maintaining the poore, for up­holding the Gospell; they beare all charges, and the whole sway of government; and as for others, they are of the poorer sort, and may well be spared, men of small judgement, experience or ability to doe any thing; and this makes them swell in the pride of themselves, and to seem great in their own opinion, though alas! they are so only in compa­rison of the meanest, and being considered in themselves are but silly and meane ones: what would these be if they were Magistrates, Justices and Rulers of the Country? If so small a thing make them so jolly and suffi­cient in themselves, what would these be if birth, noblenesse, worship, honour, dignity and reputation in the Country, filled their veines with ranker blood, and their spirits with greater stomack? And (to end) the like I may say of the savor of selfelove, and of such, as being wholly wedded to themselves, and narrowly spying out all occasions for their own ends, how their case, welfare, maintenance, esteeme and credit, life, living and liberty, gaine and thrift, gifts and parts may be supported; How dange­rous. neglect others, and let all sinke or swim; so they may subsist; what care they? I say of these (for brevity sake) as of the former, they are full of them­selves, and looke at a sufficiency in themselves, and therefore the Lord Jesus, (who serves for none, save them that are poore, base and desolate must needs be an unsavory morsell unto them.

And therefore in a word to admonish them, this I say, consider all such carnal and selfe sufficient ones, when the evill day shall come, what shall all thy pride and prophane disdaine, Admonition to these for­mer sorts. thy worldly wisdome, thy parts and greatnesse, thy selfelove profit thee? Alas! they onely serve here du­ring the time of health and prosperity, and the season of the Gospel, to damme up the passages of thy soule from Christ: but when once sicke­nesse, sorrow and death approach, their image shall bee despised; and they will become burdensome: Then shall they cry out, now we see, the humble, the poore in spirit, the unlearned, the meane in account, and such as have little to lose, are all in all: now they who denied themselves and sought to be sufficient in Christ alone, are the happy men: Then ye shall wish your selves as little, as ever before ye affected greatnesse, then shall yee wish your selves had rather been by-words and outcasts for Christ, then to have scorned the simplicity of Christ; Then shall ye wish your Camels bunch (that deepe opinion ye had of your parts, learning and greatnesse) were pared off: Then when ye shall hear God pronounce sentence, you were too great for the narrow gate of heaven, men of too great parts, wisdome, policy, and selfelove for Christ, then I say, you shall be sicke at the stomacke of all these, and vomit your sweet morsels, and all your Quailes, and objects of sufficiency shall come out at your nostrills, yea vanish before the sufficiency of Christ. Then shall you wish with Paul, Phil. 3. Oh! that all things which I counted so precious, had beene dung and dogs meate, that I might have wonne Christ, and beene found in him, empty of my fulnesse: Oh! that I had desired to know nothing save Christ crucified, and that his fulnesse had left no spirit in me, 1 King. 10. as Solomons wisdome in the Queene of Sheba: Oh! that all my best parts had served Christ, as too base to attend him, and not scorned him as too base for them: Thus you shall doe then, but who knowes whether then it will not be too late? sure it is, if ever Christ and his sufficiency be­come sweet, Revel. 3.18. the Lord will purge you of your Laodicean temper the whilst: he will make you hungry, base, naked and empty, that you may buy of him gold, silver, apparell, and all sufficiency to salvation: pull downe your proud stomacks: be fooles that ye may be wise: prick and let out the wind of your empty bladders, and cast downe your Scepters and Crownes at the feet of Christ, that he may lift ye up. And so much for this third branch of grosse selfe, carnallity or savor of the flesh. Tou­ching carnall reason I shall speake in verse 12.

Sensuall selfe or the crea­ture, what.The fourth followeth, and that is selfe in the creature, or in outward things: As in the blessings of marriage, of health, of long life, successe in our earthly matters, skill in the world, conveniency of dwelling, a­bundance of ease, sleepe, friends, pleasures, content in our estate and wealth, fatting, welfare, diet, attendance, fulnesse of outward accommo­dations, victory over our opposites, freedome from crosses, elbowroome in the world, acceptation with our betters, favor with such as can helpe us in our straits, unlooked for gaines, and overplus of commodities meete for the use of this life, The creature is very apt to tickle and sa­tisfie the cor­rupt heart of man. not onely for need but for delight. These (both all of them, and any of them) have a marveilous agreeing nature in them with the corrupt sensuall appetite of man; and therefore easi­ly incorporate with our spirit, and tickle the flesh, so that as a girdle full [Page 111] enough for the loines, easily compasseth the body, and keepes it close within the compasse thereof; even so this sensuality and grose selfe of the creature easily begins the heart and compasses it with delight therein: so that it must bee a marvelous strong convincement from an higher cause, which must disswade, unsettle and gaster the soul from such a suffi­ciency. As musicke through the familiarity of it to the eare and sence, doth so please it for the time that it is led from serious thoughts and ob­jects of worth, and is taken up and possessed wholly with it: so, the comfort & warmth of the creature in every kind (and the more the worse) hath a marveilous attractivenesse, inchantment and unsuspectednesse in it, to satisfie the soul with it selfe, and causeth it (while its warmed in this nest) to say with that Epicure, I am as I would bee, and I wish no better: Alas! what wonder? The soules misery is not only in this, that she hath lost her true Paradise: but that shee is alway hankering, and catching at every shadow and vanity, in hope to lay hold upon the Paradise she hath lost: she dreames that she had one, and should have one, but what an one she hath lost, or what she should recover, she knowes not, she gropes as one smitten with blindnesse, about the doore, but cannot hit upon it, the further she wanzes, the further off she is from true content; But to bee sure that true Sufficiency and Paradise of grace, shee hath no appetite after it.

Nay any false vanity and most lying content in all the world, is e­nough to cheat and to seduce the heart from fastning upon it. Again, we see, that men can finde a secret satisfaction to themselves to bee as they are, (to the end they might rid themselves of any further care after a suffi­ciency of Christ) although they have no earthly content in the world to still them: nay perhaps when sicknesse, poverty, shame, debt, sorrow and all misery at once environs them: hope of freedome kepes their carnall heart from bursting, be it never so farre off: and if any thing in the world, even the very rags on a mans backe, or a crust to feed the belly, yea if it be but moone shine in the water which a man can catch at, it is enough: any thing rather then Christ, nay any bable to avoide Christ will serve the turne. What wonder then, when a deluded heart can fasten upon a­ny reall contentment to flesh (be it never so farre from spiritualnesse) as ease and welfare, or the like, if I say, it greedily catch at that, and satisfie it selfe with it, seeking no further? But if it have variety and choice of these to repose content in, so farre may we be from wondring at men sa­tisfying themselves herein, that rather we may stand and wonder, that ever the Lord should so powerfully breake in upon the soule, as to gaster it from such a selfe sufficiency, convince her of her nakednesse, and pull her from her owne, to seeke a sufficiency in Christ. And there is reason for it. For this like a viper, Hath a peculi­ar deceit in it unsuspected. stinges the soule to death by sweet­nesse. Perhaps the former sorts of grosse selfe admit some checks and stings of conscience, through the corruption thereof: But these, being the good creatures of God, and lawfull both for kind, use, and abundance, yea for a competent delight in them (if we could hit upon it rightly) doe; without any suspicion, with a smoothnesse and facility carry the heart in­to the stream of their sufficiency and s [...]suality, and so choak all longing or desire after Christ. Perhaps every one is not so grosse as he who sold [Page 112] his birthright for pottage, nor to say, to the wedge of gold, Thou art my God: This all would confesse to be horrible, and to deny the Almighty in plaine tearmes: Iob 32. but when men can joyne these with the Almighty, and yoke them (as men do horses and oxen in drawing of the same plough) to draw the affections of their soules equally, to love and satisfie themselves in, (as what is more easie, then to cosen the heart with this error) Oh then! how hard is it to cure such selfe in the creature, or to shew it the basenesse of such a sufficiency? Any thing serves a base heart which hath lost her savour.

Further il­lustration of this.That which is spoken of Laodicea, agrees to this selfe, even literally. Thou saiest I am rich and cloathed, and needest nothing. Its the secret voice (though all will not speake out) of worldly wealthy ones, and of all others of the same ranke before named (each feather being of the nature of this nest of selfe) viz. I am sufficient of my selfe and neede nothing. Rich and jolly worldlings ascribing that to their wealth and to the crea­ture, Rev. 3.18. which is the Creators due, that is to put their confidence and trust therein, 1 Tim. 6.18. and not the living God; and to turne the glory of Christ (which is uncorruptible) into the image of a base creature, Rom. 1. to make it her all in all, her fullnesse, her sufficiency, and so seekes no further. A carnall heart never stands to question what the difference is betweene the con­tent of the creature and the comfort of Christ: alas! it hath lost that sa­vour, Gen. & Josh. ult. and cannot see a far off, therfore rests it selfe as Terah and his com­p [...]ny on the other side of the river, and never comes over it with Abra­ham, to the land of promise. Behold in the creature shee will set up her rest. And sutable to this is that of the wise man, The rich mans riches, is his strong hold: Prov. 18.11. not only to hide himselfe in, against all affronts, but to fortifie himself against Christ and his grace. No question of it, the ap­petite of the carnall heart which wants the creature: and the savor of the carnall heart which hath got it already, (though commonly it provokes a thirst after more) are the two common barres of the most people to keep out Christs sufficiency: and (in my judgement) the latter more then the former. Eccles. 7.12. For Silver answers all (saith Solomon) that is, a man of silver may have anything, because its the price of all things: how hard then is it, to see an insufficiency in a thing, which is the price of every thing. Mony and wealth can build Churches, pulpits, buy all ornaments of a Church, Bibles and Tables and Chalices, and hire Preachers, and maintaine the Gospel: now, why then should it not buy Christ too? especially if alms, good deeds and workes of charity, accompany a profession of Christ and his religion; and a verball depending upon him and his merits alone, (not any Popish works or Idolls) for salvation: Alas! such profession of word and holding Christ in judgement, may easily stand with living upon the creature, and building the soules nest of joy, content and suffi­ciency in the holes of this rocke.

How hardly then should such a rich man or such a selfe in the creature enter into heaven? What an ene­my it is to Christ. It is easier for a Camell to goe through a needles eie. The Lord Jesus the truth it selfe spake it of a yong man, who thought himselfe past danger, Matth. 19.23. who yet hearing of this sufficiency of Christ, if he would sell all, went away sorrow [...]ull; and why? he had great possessi­ons, that is, great possessions had him, and filled him top full with ano­ther [Page 113] sufficiency, which made Christ unsavory: and the same I may say of these who were in the chase to get them: when the sufficiency of Christ and all his dainties and fulnesse (even a feast) was offered them, lo, their answer was, I am to goe see a farme, I have bought oxen; Luke 14. I am to marry a wife, have us excused, we have that which we like better, we cannot come. Farmes and oxen are joyned with wives, to shew that selfe in any creature and carnall content, sets the heart at rest, and gives it a common wealth within, so that it need not seeke out. Matth. 13. So the third and last bad ground, which had both some roote and some depth with­in, yet without was so cumbred with these thorns of mony and pleasures, living, preferment, great dependances, favor and repute in the world, that (like a canker) they fretted out the marrow and vigor of Christ and faith, or neede of his sufficiency. First, How the crea­ture forestalls Christ. 1. It swells the soule with imagination that God lo­veth it. 2. Prides it selfe in the ease and welfare which it feeles. the fulnesse of the creature swells the soule up with a conceit that God loves it deerely, that hee will entertaine it so richly: thinking him to be as busie in heaven to make it a mansion, as hee hath beene liberall in giving it one here: not dreaming that the body may be full when the soule is leane, and that riches are gi­ven for a snare of the owners, as Micoll to betray David. Secondly, it prides the soule, to thinke of her selfe according to the outward ap­pearance and glee of wealth and welfare: and that the soule is in as good case to God as worldward: and though there bee infinite much in the world against it, yet such is the bribing property of selfe in the creature, that it perverts sound judgement, not suffering the soule to thinke a thought against her owne worth: conceiving that all should think her, as she doth her selfe, very good and in a safe condition: Not remembring that for all the creature, it may be blinde, miserable and naked! and go from a Paradise here, to an hell hereafter, as Dives did. Thirdly, it stiffens and hardens the heart against the words both of Law and Gospel, 3. Stiffens the heart against the word prea­ched. the one including all (the richest) within wrath, and driving them to a losse within themselves: the other offering the eie-salve, gold and robe of the Lord Jesus to supply that losse. How shall that soul hearken to ei­ther which feeles no neede when the eare and heart is so bedulled and ingrossed with fulnesse and fatnesse of the creature, that none of the Re­deemers sufficiency can enter? Now if it stumble at these two in the porch, how should it ever enter into the secret, the holy of holies, in faith and regeneration?

This may be enough for the purpose of this discourse, to open the truth; save that this one reason may be added, That selfe in welfare and wealth, hath in it the spirit of scorning the Ministery of Christ: With dis­daine. it bewrayed it selfe even when Christ himself preached: for it is said, That some who heard him scorned him, for they were rich; Luke 5. and the like humor possesses their successors. And this property agrees well with them who make the creature their strong hold: as I have heard of a City besieged, which cast out loaves and victualls to the enemy in scorne, and telling them, that they were farre from starving. As he said, soule take thine ease, thou hast laid up for many yeares: Even for so many, that the need of Christ will hardly be felt. Therefore to conclude this branch also, let mee ad­monish these persons, that if ever the Lord will settle the alsufficiency of Christ upon them, Admonitions to this sort. he will first captivate this selfe in the creature and sub-ordaine [Page 114] it to himselfe: he will cause the image of it to be despised; yea, cause the soule to cry out of her selfe and say, what a foole, yea a beast am I in thy sight! Psal. 73. the soule I say shall bee full of the creature, even in a contrary sense, that is, stomacke sicke of it as a surfet: The Lord shall re­ctifie the soules judgement about this selfe: then the ranknesse of this pleurisie to be let out of the soule. 1. See the vanity of the crea­ture. First, by shewing it the vanity and in­sufficiency of it to helpe in the day of wrath: how poore a fort it will prove in the day of affliction and feare: It cannot rid the owner of an ague, of the tooth ache, of the least affront; it hath no bloud in it to sa­tisfie. 2. Behold the image and face of God in the promise. Secondly, the Lord shall set the soule in a serious posture and me­ditation of that presence of his, which shall make all the earth and the glory of it to vanish and melt, and those who have beene formost in this creature-happinesse, to come hindmost & stand a far off, from them who have chosen Christ to be their sufficiency: then shall the glory of the one bee turned to confusion; and the disdaine of the other to admiration. Then shall all their worldly proppes become as broken staves, the splinters of which shall pierce them (much more then ever the care to get them could pierce them) with sorrow, 3. Behold the curse stamped upon the crea­ture yea despaire: The Lord will cause them to looke into the creature, and to behold it, as branded with a curse by sinne: but doubly cursed, when in stead of serving Christ, it resists him and fights against him, and makes Christ and the soule servants to it: which is to renounce him who is blessed for ever, for that which is cur­sed for ever, not onely through the want of Christ, but through her en­mity to Christ.

4. See the ugly hue of this sin.Fourthly, They shall see the ugly shape of that creature which they have made an Idoll, and committed spirituall Sodomy with it, as dege­nerate a villany, as to commit filthinesse with a beast. They shall see what a dampe it brings the soule into, when it places her happinesse in the earth, and the hidden treasures of it, how it makes the word and or­dinances most fulsome and unsavory: 5. All the savor of a creature rests upon mercy. 5. That all sweetnesse which any creature can afford, must come from Christ, dropping fatnesse into it by his footprints in it: what savor then can it afford, when it opposes Christs sufficiency by her own vanity, and so robs him of his? what savor can the soul suck from a creature which is a dead carrion? what is all the comfort of a creature to a dead soule; not only destitute of the life of Christ, but stabbing Christ to the heart, & rejecting his life? yea 8. It will worke the soul to a revenge of it selfe; chusing to cut off the creature from it self, then, it would not be cut off from it. By these & the like convincements the Lord will cast down the fort of self in the creature; stripping it naked of all her false sufficiency: shewing her she is but a gull not able to afford that which she crakes of, that shee hath nothing but bare walles to boast of: that so, this strong hold being razed and made levell with the earth, poverty of spirit may enter into the soul; and Christ and his sufficien­cy (which onely belongs to them who are brought to nought in them­selves) may come into it. 2 Cor. 10.4. Therefore let all such as have felt this disease in themselves, cease to marvell why their hearts have beene so empty of Christ, Conclusion of the point. and beene left to such a wofull staggering of heart in point of comfort: For they have forsaken the fountaine, and digged broken pits to themselves which will hold no water. Let them renounce them for here­after [Page 115] and say, Ashur shall not save us, wee will not ride upon horses; upon these vaine creatures: for with thee the fatherlesse shall finde mercy; make them no prop of support, either by greedy seeking, Jer. 2.13. Hos. 13.2. sensuall keeping or loathnesse in forgoing: And Lord I finde my selfe as destitute and forlorne a wretch in point of grace, notwithstanding all my deep portion in the creature, as if I were the veriest begger in the Country: I see all true sufficiency to be in thee, and that thine exceedes mine, both for kinde, roote, quality and degree of content, as much as a carnall, a fa­ding, blasted and vanishing, yea a vexing one, is inferior to a spirituall, immortall, incorruptible and satisfying sweetnesse: wherefore I count my selfe the same man whether I want or have, abhorring my selfe in dust and ashes: I renounce mine own, and rest at thy dispose for the crea­ture, to have more or lesse of it, and cleave to thine. And so much also shall serve for this fourth branch.

The last kinde of grosse selfe, is Selfe-religion, or Religious selfe. The fifth Branch Selfe-religion. And this is the invention of Satan (Christs deadly foe) that whereas all will not be prophane, nor naturalists, nor epicures, but will be religi­ous: lo, he hath a baite for every fish, What it is. and can insinuate himselfe aswell into Religion it selfe, as into lusts and pleasures: and so provide, that in all the duties and priviledges which professors of Christ boast of, yet there shall bee a cord upon their heele which shall pull them backe from all power and savor of Christ, aswell as if they had never been to­wards any Christ at all. And so the nearer Christ they seeme to goe, the more dangerous shall their selfe-delusion prove, and the more confident their sufficiency of devotion makes them, the more wofull shall their de­feat at last bee: and all for want of soundnesse and sincerity. And in this point I would insist in three things: Priviledges, Duties, The branches of Religious selfe three. and degrees of Religion: All these strengthen Selfe-religion in hypocrites and time-ser­vers, and shroud them under a false covert and protection of that which is farre from them: for the first it was alway, is and will be, 1. Privledges. the boast of Jewes, Papists and common Protestants: They were the children of the free, not the bond-woman, Abrahams seed, such as whose all the promi­ses were, to whom the Ordinances and Oracles of God belonged: o­thers were dogs and swine and accursed to them: they cried, the Temple, the Temple: they were (of all other nations) the chosen generation, Matth. 3.9. the peculiar people, all others rejected save themselves; The Lord must want worshippers, if he cast them off: and by this meanes they were so puffed up in themselves, that when Christ came in person to offer him­selfe for salvation, they abhorred and slew him, and cast him out of the vineyard: that fulnesse and sufficiency they felt in their priviledges, Privledges of Religion great enmity to ma­ny in keeping them from Christ. cau­sed them to live in a practice of horrible treachery and impiety against God; and desperate contempt of the Lord Jesus, as it were under a ban­ner of defiance. Just the like is the practice of Papists: who under co­lour of the Church, the Church, the succession of Bishops, the ancient­nesse of their Religion, the glory of their outside of worship, pompe and bravery of rites and ceremonies, their prosperity and worldly happi­nesse, their large and generall extent in government, their superstitious devotions; and what not? which flesh can desire, make themselves be­leeve, that they are the onely Christians, and all other are upstarts and [Page 116] counterfeits. So doe our common Protestants and hypocrites; they boast of their baptisme, their part in the communion of Saints, their right to their word and ordinances, they are no hangbyes, no Gibeonites, no re­cusants, no prophane ones, no morallists, nor epicures, but constant worshippers of God, frequenters of the sacraments, and partakers of all the priviledges of the Church. When Con­stantine resto­red the Church to her priviledges, she began to degenerate. And this puffes them up, the divell blin­ding them, that they should bee bewitcht with his charme and looke no further then a bare priviledge: comparing themselves with such as still walke in a loose and prophane course, and in respect of such, deeming themselves very religious. But what is the effect hereof? surely this, that under pretence of their great priviledges, they are full of themselves, so that the pith and marrow of them, (for all tend unto, and end in Christ, or else are empty shells) faith I mean, and Christ in his sufficiency to for­give, save and sanctifie them, is a meere stranger unto them. The Church was purest, when her priviledges were fewest.

The like may be said of duties: It was the great boast of that Pharisee (and of all his tribe) that he fasted twice a week, 2. Religious du­ties. gave almes, paid tithes of all, even to mint and cummin: he was not as the publican, no extor­tioner, no briber, no usurer; and this made him crow upon his dunghill exceedingly, and swell in his law righteousnesse, that Christ never came in his minde. Luke 18.11.12. Those Pharisees in the Gospel upon whom so many woes are pronounced, how full of their duties were they? Christ himselfe was a libertine to them and their strictnesse; a companion of Publicans and sinners, a glutton and winebibber, in comparison of their abstinence and sobriety; How dange­rous. he could not keepe a Sabbath strictly enough for them, nor walke closely enough to please them. Phil. 3.7, 8, 9. And Paul who had beene one of them, and after his conversion, bewrayed their secrets, confessed that as he trusted to his priviledges of a Jew, of circumcision, of his sect; so especially that hee walked to the uttermost in the most precise strictnesse of his profession, making conscience of being a Pharisee; and through­out all his Epistles what doth he cry out of so much as his and their law righteousnesse, that is that exact and strict walking in all the duties of the morall law and ceremonies: Oh! how this conceit of their owne ver­tues and moralities stiffened, swelled and puffed up all this bastardly brood, not onely to disdaine prophane ones, but also to abhorre the spiri­tualnesse of the Lord Jesus, and to contemne the offer of his grace as base and superfluous? And what was the chiefe object of our Saviours out­cries, Matth. 23. woes and curses, save this rabble of Pharisees? (one whole Chap­ter being spent therein) yea his bitter and irreconciliable antipathy and enmity of spirit against them above all other either heathens or prophane ones: Surely because he saw that above all other opposition to himself, this was the most deadly and damnable, to set up a god against a Christ, an Altar against an Altar, a righteousnesse comming from a meere selfe-loving and selfe seeking principle, from a carnall bottome, to a carnall end, against the eternall, spirituall, pure righteousnesse of the Lord Jesus; who came to discover not onely all grosse unrighteousnesse and make it odious, but also all righteousnesse of flesh and all the obedience of hypo­crites, and to cast it as unsavory salt, dung and dogsmeate upon the dung­hill: And to be briefe, what else is the religion of our daies and times [Page 117] both among Popish and carnall Protestant worshippers, save their duties, devotions? The one boasting of his masses, sacrifices, almes, penances, empty fastings, building of Hospitalls, doing of good workes, and all to establish their owne Corban and Kingdome; through the merit of their owne congruities and condignities; the other, their serving of God, hea­ring his word, receiving his sacraments, abstaining from the sinnes of usury, drunkennesse, uncleannesse, and doing the duties of the Sabbath, of mercy and charity, of righteousnesse and equity: But to be sure, both of them swelling in the opinion of themselves; both abhorring to feele any pinching need of the Lord Jesus and his sufficiency, to pardon both their unrightousnesse and also their counterfeit righteousnesse, being both equally damnable.

But the third branch, viz. Religion in point of degrees and measures, The 3. Branch Degrees of Religion. is of all the most dangerous peece of Selfe, and swelleth the unsound and hollow heart of man in the opinion of himselfe: Some boasting of their knowledge of Gods will in generall: others of some degrees of legall hu­miliation: a third sort of a wonderfull sweetnes they have tasted in hearing the Gospel, and the glad tidings of life & salvation thereby; a fourth shew­ing how they are awed by the knowledge of the word from their former courses; what degrees of grace have been wrought in them, how long they have been hearers, What degrees of Religion a man may at­taine unto. and held out in their profession longer then many revolters, what zeal they have shewed in setting up the Ministery in their Townes, praier in their families, care and conscience, and good example in their lives; how many sins they have laid aside, what good they have done in their repeating of Sermons, calling upon their kindred and neigh­bours, what services they have done for the Church, runne, ridden, writ­ten, bestowed paines and travell to settle order and government in their places, how they have honored, graced and maintained the Minister, invi­ted, entertained him to their houses, how they have stood out and suffered for the Gospel. Others go further & instance in the power of the promise of Christ in their soules: what ravishing passions of joy, admiration and thankes that sweet doctrine hath wrought in them, what pangs of deepe love and affection it hath raised in them, how it hath bred in them abun­dant weeping and sorrow for their sinnes, humiliation and feare under the hand of God, how they have stood upon thornes, till the Sabbath or lecture day came, what ardent desires after the word, what longings, what frequent use of meanes it hath wrought in them, and how they have denied both lust and liberties for Christ, and could be content (for the time) to beg, to goe to prison and suffer for him; Besides many effects which this hath wrought in them, the curbing in of their tongues, their passions, and their lives which were wont to be full of lying, deceit, rage, revenge, unmercifulnesse, unrighteousnesse; but now they are become true of their word, quiet, moderate, curteous, gentle and mercifull: All these thinges laid together, cause them to thinke no lesse then that their state is good and sound to God-ward; for why? the hearsay of Christ wrought all these things in them; And yet (not to condemne any particular person for these, seeing God only knowes the hearts of the sonnes of men) how many have we knowne by wofull experience who have attained some of these or all these degrees, And to how small purpose. who yet in a short time have bewraied them­selves [Page 118] to bee time-fervers, and wanzed away to nothing, as fast as ever they seemed to come forward?

Alas! they never called themselves to question, never tried their e­state by the rules of the word, nor came to put difference betweene a conscience proceeding from supernaturall revealing, and betweene di­vine and spirituall perswasion: The Apostle hath a strange speech, 1 Cor. 15.19. 1 Cor. 15.19. If our hope were in this life onely in Christ, wee were of all men most miserable: whereby we see, that many seeke their Christ onely for this life: that is, how they may make use of Christ here below, for a while to get themselves some inward truce with an accusing consci­ence, or to get themselves credit, ease and welfare here among men, with whom they see Christ and Religion are in request: But as for a Christ to save, to sanctifie and glorifie them for ever, they never hoped or beleeved in him for that. Wherein they come short. And why? First, they never came to see themselves wholly lost and forlorne in themselves, but still held some prop of their owne to support them, though Christ should faile them, and so never feeling need of him, could never savingly and cordially make to him and apply him. Secondly, they never looked at a promise for it selfe, but from some pangs and flashes of selfe, liking the newes of Christ, for the good it presented, taking the word to themselves, rather in a dreame and a fancy after a thing they would have, then for the naked truth of the promiser. Thirdly, or else they were led by outward sense, the credit, gifts and plausiblenesse of the Preacher, in whose light they rejoiced, while it lasted, but if the minister were once removed, (then as a sive out of the water, so) they lost all their zeale againe: It bred with him and died with him. Fourthly, they heard without discerning of truthes, taking all alike, not cleaving to the doctrine as such, able to ground and to settle them in peace through Christ: but as good thinges in generall, at randome, without putting difference, observing order or coherence. For, if another Minister came, who preached his owne va­grant and ungrounded fancies, they were as ready to heare him and be led away as by the former. Matth. 11.19. Fiftly, they looked upon the zeale of others who snatch the Kingdome with violence, and thought it a disgrace for them to bee more backward; and so hanging upon the common haunt and multitude, never examined what inward principle led them; and so, when zeale grew cold, and profession more dead, they grew as cold and dead as others: Sixtly, or else having no roote in them, they clave to the word in peace and prosperity of the Church; but when they saw the times to frowne and trouble to come, then they saw they thrust themselves further in, then they had strength to winde out, and so withe­red, and brought shame upon their profession: Seventhly, or if they were grounded in knowledge, yet not in soundnesse of heart, for so soone as the divell came to recover his possession, Luke 11.25. hee found them empty, swept and garnished, that is, still tainted with old lusts, world and pleasures, though for a while they seemed to have forsaken them. Eightly, though they received the truth of Jesus, yet not as the truth is in Jesus; not to purge them, Ephes. 4.21.22. to change their base qualities, to transforme them from glory to glory: Ninthly, if they have proceeded to some shewes of holinesse, yet they have not come under the authority of the com­mander, [Page 119] from the faithfulnesse of the promiser, who hath made his yoke easie and his burthen light: Their obedience is rather in the letter, and in the easier points of the Law, then the hard and craggy; Matth. 11.29. 1 Sam. 13. they goe not up the hill with Ionathan upon all foure, but downe hill; They are like dead fishes which swimme downe the streame, not living ones which swimme against it, in some few thinges, not all, with an equall exact carriage, in some acts, not in the bent of their spirit, and the stream of their life: As the springs are, so is their running to themselves; if they be taxed for any evills, 10. Then they excuse them by infirmities, and lick themselves whole by the sores of the godly; not remembring that the godly have sundry defects in grace, but not one (as themselves) maine want of grace; and these they pretend not as excuses; but grone under as burthens; also they colour themselves by this, that their sinnes are few, and but small, or else necessary, or but secret and not breaking out: whereas a sound heart knowes, one sinne may be as full if it runne into one channell, and may be as much delighted in and fed on, as many di­shes; also that Gods people never fall into such a necessity as to sinne; are free from such straits, as to stretch conscience for ease, credit, wealth, and outward respects: and lastly, Lots wife paid as deare for her con­templative sinne as for her actuall: And (to end) they abide in their evills and recover not; whereas Gods people are as a blade of good mettall which beeing bent will returne, and are never well till with the needle of the diall they stand just toward the North of repentance. Twelfly and lastly, if they goe forward to suffer for Christ, it is with much adoe, and struggling against it; and in such sufferings as they can licke themselves whole another way; or if they be driven by necessity of shame or light to it, yet rather out of compulsion, then purity and good­nesse of their cause and conscience. And so much bee spoken for the clearing of these three branches of Selfe-religion.

I conclude this last branch with admonition also; that we abhorre this sufficiency of selfe-religion and righteousnesse. Its the stillest streame of all, yet the deepest gulfe, and under pretence of drawing nearest to Christ his privy chamber, becomes the greatest traitor to him. I condemne not morality, civility, religious duties and degrees: As the Towne-clarke Acts 20. said to them of Ephesus, Diana is a great goddesse, who de­nies it? But we must make no uproare for her: So, these are good, but they must make no mutiny against Christ, and by a sufficiency of their owne, destroy his: If they come under his banner to fight for him, they doe well: But to erect one of their owne against his, is deadly treason. Therefore as marriners in danger of life by shipwracke, looke not at the value of their wares, nor the use of them, silkes, velvets, corne, wine, tacklings of ships, but how they endanger their lives; so in Gods feare let us doe with selfe-religion, a commodity in shew farre above morali­ty or carnall welfare, but if it equally (or more) endanger the ship and life of the soule, cast it also with the rest overboord: remember not, ma­ny of these five sorts of grosse self, politiques, carnall, wizards, moralists, worldlings or Pharisees, get into heaven: Alas! they stick at the porch, This suffici­ency of selfe must be ab­horred. not in the narrow gate: how then should they enter? If ever God make such capable of Christ, he will pare off their Camels bunch, and make [Page 120] them of Sauls, Pauls: who saith of this aswell as of all the rest, I counted them all as losse, and as dogsmeat, that I might bee found in Christ, not cloathed with mine owne, Phil. 3. but his righteousnesse. Be wise in time, lay not out their mony for no bread, nor your paines for that which satisfies not; empty their soules of it, that Christ and his good things, refined wi [...]es and fatnesse may satisfie you: Let others pray to God to pardon their vices; Esay 55.2. doe you beg mercy and pardon for their vertues, for their religion, duties and performances: If the heart be brought to renounce this sufficiency, its a signe there is a better comming in place: when all is done, say of thy selfe as Luther of those devotions, I count my selfe no nearer heaven by them, then if I had plaied the Publican all this while; nay in some regard further off: The Divell else will cut thy veines in this warme water and cause thee to perish insensibly. Consider that to have this selfe of thine, may seeme somewhat; But to cast all this off, and be naked and nothing; can onely prepare thee for that fulnesse and suffici­ency of Christ which can onely save thee: Which grace the Lord grant thee: Thus for a more cleare handling of this argument, I have digressed from the streame of my doctrine; it is now high time to returne to it againe. So much for this time. Let us pray for a blessing, &c.

THE FIFTH LECTVRE continued upon the eleventh Verse.

HAving in the former Lecture (beloved) made way to settle this maine Doctrine of close Selfe upon her bottome, Returne to the maine scope of the point of mixt selfe. by severing from it some kindes of self more grosse and palpable: I must now (taking it for granted that you remember what I have said of it already) proceed to the handling of the point: And lest any should thinke there is no finer spunne selfe, then that I have spoken of: First, I will men­tion some branches of this roote, mixing themselves with the soule in her strife after faith; and (as the Ivy about the bow) twining about the best endeavours of the poore soule, to hold it off from the promise. This be­ing done, I will prove the doctrine by Scripture and reasons: Thirdly, I will lay downe an answer to a question, for the opening of the dangerous nature of this enemy. And lastly, come to some use of the doctrine. First of the first.

First then, that you may perceive (brethren) what manner of thing this mixt selfe is, Mixt selfe wherein it discovers it selfe. I will name some of the chiefe instances wherein this disease discovers her selfe. The which I mention without any curious order, and leave them to the godly wise to consider of, every one to single out his owne annoyance. The first is selfe error, 1. Error. imagining that the Lord in his promise and offer of Christ doth not so offer him as therewithall conveying power and efficacy of perswading and inabling the soule to accept and beleeve it of it owne power, thereby creating in the soule the fruit of lips, Esay 57. Jam. 1.16. but rather upon some condition of our owne strength mixed with the Lords goodnesse to concur (of our selves) with the promise. Secondly, selfe-conceit 2. Self-conceit. (such as Naamans here was) fan­cying [Page 122] a way of our owne speedier and quicker then we have warrant for, to wit, that if once the soule bee under a condition, and prepared for Christ, by sorrow, desire and diligence; the worke of beleeving is as present, as the grinding of the corne, when the upper milstone runnes upon the nether: whereas faith is the stampe of the spirit, which bloweth when it listeth, 3. Self-prepa­rins. at his pleasure. Thirdly, selfe-preparations, that is a ta­king up of a rest in the soule, that if she can but attaine to these, she need goe no further, for these can be wrought in no other then in such as shall be saved: whereas first the question is, whether they be truly wrought, or from selfe-love; and although they proceed from the promise, yet happinesse consists not in them, but in the omnipotent power of God, carrying the soule by them into the streame of the satisfaction of Christ, the onely blood whereof is sufficient to save it by faith. 4. Selfe-bon­dage. Fourthly, selfe-bondage, which is, when the soule is so extreamly oppressed with the reliques or returnes of slavish feare, through corruption and guilt, too deeply apprehended; that it is dazeled and held under from beholding the free and cleare truth of the promise to set her at liberty; yea if me­lancholy and frowardnesse of will be added hereto, mixed with the ill custome, to conceive so deepe enmity in God against the sinfull creature, that she will hold her owne peevishly, against all the light of the word, or counsell and perswasion to the contrary, viz. that God the offended judge is the first mover in this frame of conversion, and hath cut off his plea willingly, and intended the way of reconciliation himselfe. The fifth is selfe-love, 5. Selfe-love. when the soule so lookes at the promise, as an object of immediate good to herselfe, and for her owne ends and welfare; not subordaining her owne salvation to the glory of God, and the declarati­on of the depth of his wisdome, 1 Thes. 1. and the riches of his grace, that he may be admired in them that beleeve.

6. Sloth.The Sixt is selfe-sloth, when the soule hath a wambling and fulsome aime at the promise, not indeed seriously and sadly digesting the ground of Gods so free offering the inestimable jewell of Christ to her, for par­don and peace (called in Scripture the strength of God, Esay 27.5.) I meane the full appeasing of his justice, by the paiment of a price; nor yet with how faithfull an heart, full and free grace he offereth, but loosely forgetting that all is yea and amen in Christ, and looking at the promise, as at a thing naked and unfurnished, hath a strong consolation and refuge, Heb. 7. Heb. 6. penult. The Seventh is selfe-treachery and doubtfulnesse, whereby the soule having the generall offer of God to all under the condition, 7. Treachery. yet because she is not named in the word, therefore doubts that in speci­all she is not intended in the offer, and so growes to thinke that she may separate the things which God hath joyned, whereas she should rest in this, That the Lord debarres no soule from grace which debarres not her­selfe, Esay 55.1. saying, Ho every one that thirsteth, come &c. and the particular is included in the generall; and if every poore soule should thus goe be­tweene barke and tree, and cavill, who should ever come to beleeve? Eightly, 8. Infidelity. selfe-infidelity, which is a deadly dart of Satan piercing the heart, even when the fruit is comming to the birth; tempting thus, why art thou so bent to cleave to the word? How knowest thou whether it be Gods word or no? If it be, how canst thou prove it? If not, whereupon [Page 123] dost thou build thy great confidence? And this dart often so prevailes, that all the former witnesse of the spirit, touching the truth of God, by many evidences seemes to be lost. Ninthly, selfe-cavilling, 9. Cavilling. when the heart is set upon excepting against the promise, either from her owne un­worthinesse, or Gods long delaies (which provoke the heart to weari­nesse) or comparing of the forwardnesse of others, with her backward­nesse, or else that God meanes not as he speakes, but the contrary, even to cast her off with some marke of vengeance: sometimes rushing upon the rock of election, as if all labour were lost, because she is not predesti­nated to salvation, (as if we were to get to the highest step of the ladder, before we have ascended by the lower) sometime descanting about the way of revealing, why it should bee onely by the word and spirit, and not by sensible waies of expression, by voice from heaven, or extraordi­nary convincements: and so in sundry other respects. 10. Selfe-feare, 10. Feare. that the work of faith will be so hard and tedious, that it will never be com­passed, by so weake and fraile a creature as she is, so ignorant, forgetfull, corrupt and estranged from God; the present sense of these and other corruption, dazeling the spirit, and enfeebling the heart, so that it growes to a falling sickenesse, and is at a losse upon each occasion, each Sermon it heares seems to speake dismall thinges unto it, and it thinkes it were better wholly to give over hearing then heare: yea and in a strong tech and pang, dare not, or will not continue to heare, for feare it should bee worse, and heape up wrath instead of mercy: so that all which is said either in publique or private, seemes to leake out, Heb. 2.1. and some­time this feare commeth from unlikelyhood of ever forgoing all sin, or holding out to the end.

Eleventhly, selfe-staggering, 11. Staggering. when the soule is betweene the condi­tion of the promise, and the performance: as for example, if she be urged to beleeve, because the condition is already wrought, then she questions that, whether it were ever wrought, at least aright, because alas! her sor­row is little, she hath never been so deeply tozed by the law, nor so bro­ken hearted & full of affections and diligence as others: on the other side, when shee feeles the condition comfortably present, then she staggers a­bout the promise, saying, the condition is not the matter, but the beleefe it self, and that is above her power, many come farre who never beleeve, and faith is the gift of God and free, and what if it should never bee wrought, or shee should die and be past hope, ere it be effected? Thus Satan comes between cup and lip, to defeate the soule of her due: where­as, if she were staied and settled upon the word, and (as 2 Ioh. 8.) would not lose those good things which she hath gotten but hold a little, closely, till more come, the worke would not be alway to beginne; as the frame of a Carpenter when it is disordered as fast as hee laies it together. Twelftly, selfe-fullennesse and unthankefulnesse, 12. Sullennesse. (which is in a contrary extremity to ease) when the soule will not see or acknowledge what God hath done for her, nor abase her selfe, as meaner then the least mercy of God, nor confesse that any step toward conversion, is more then the Lord oweth her (having her at an infinite advantage by her guilt) and so chusing to spend her time in sullen complaints, for the measures she wan­teth, then gracious meltings and praises for any thing she enjoyes: [Page 124] whereas the Publican thought it mercy to tread on the earth, to looke up to heaven; and it is mercy that she is not in hell, but under hope and Gods ordinances and patience: This is the fruit of pride and doth set back the soul more from profiting, then if she could stoop to be at Gods dispose. Thirteenthly, 13. Ease. self-ease or dalliance when the soule through idlenesse hath lost her former diligence and earnestnesse and painfulnesse in using all meanes publique and private for the making of her calling and ele­ction sure; waxes slacker in her esteeme, and in her love and affections, as thinking her selfe now past danger: and so neglects the seasons & inti­mations of the spirit, plies not nor followeth the motions of the assisting and perfecting grace; but lets them wanze as if she could meet with them at her pleasure: but by this meanes Satan circumvents afterward and stings her for this confidence and presumption, because she is guilty of slighting such grace as she feels to be past her reach to recover, and there­fore justly suffers for her loosenesse and giddinesse. 14. Dulnesse. 14. Selfe-dulnesse and deadnesse of spirit, in not marking and pondering, digesting and ap­plying the truthes we heare, and so growing towards ripenesse Heb. 5.10. which sinne makes us not only non-proficients in the doctrine of Christ, but also inferior to our selves, and farre short of that we might be; espe­cially when this disease comes not from naturall disability and unavoid­able weakenesse, but from affected error, as from an heart overmuch im­plodded in the earth, and made heavy by sensuality and carnall ease, Luke 21.37. Luke 21.37.

15. Foolishnesse.Againe Fifteenthly, selfe-folly, I may better call it selfe hatred, when we are not so wise or forward to dispute for the truth and honour of God and his promise, as we are to reason against it, and our owne soules, there­by making a worke, (not easie of it selfe) to be more wearisome and tedi­ous then it need to be; whereas rather we should reason the matter seri­ously betweene God and our souls (as in Ierem. 2. vers. 9. the Lord biddes us to doe, Jer. 2.9. and Esay 1.18. Esay 1.18.) and laying the desperatenesse of our misery to the hope of his promise, wee should rather wonder that all place of plea­ding should not be taken from us, then cavill against a plaine naked word of God, pinned upon our sleeves. Those Ninivites when yet they had no cleare promise, Jona 3.8. yet reasoned thus, who can tell whether Gods fierce anger shall turne away or no? They thought it their wisdome rather to catch at a word a farre off, then to lie in present misery without hope. But self-folly still delights to shut out it selfe by her disputes against God; & cowardly to shun a possible mercy that it might lie down in remedilesse sorrow. This (I say, must needs be horrible fool-hardinesse, rather to perish, 16. Slinesse. then venture upon a promise of ease and remedy. The last of all, is selfe subtilty or slinesse; whereby the soule secretly withdrawing her selfe from the power of the promise (which ought to work all her works for her, both preparing and finishing) and finding her owne affections of hope, sorrow, joy, desire and the rest, very ready to put forth themselves in the work of disposing the soul towards Gods grace, and to mixe them­selves wi h the word: doth welcome and applaud her owne selfe and all her abilities, and beginnes to compasse her selfe with her owne sparkles, with her owne feelings, and with the joyes which come from her owne welwishes to her selfe: which having no roote of Christ and his [Page 125] spirit in them, but of selfelove, must needs vanish and leave the soule as low as ever they found it, and so the longer and closer they are clave to, the greater confusion they cause: till the soule being weary of her owne pride and mixtures, freely resigne it selfe (as empty and nothing) to the meere good pleasure, perswasion and leasure of the spirit to act and effect all both preventings, assistings and perfectings, by his owne strength; which is alway strongest, when the soule lies lowest, as the red earth of which Adam was formed, till the Lord breathed the spirit of life into it; And surely to conclude, there is nothing more easie then to be deluded in the triall hereof: for such is the inchantment of self in this kind, that no ex­perience of disappointing the soule, by her false feelings, will teach her to deny her selfe and humble her self before God, except only she apply her selfe closely to the rule of the word, in every steppe she takes, examining from what bottome her affections and preparations proceed: and finding self to be chiefe in the work, instantly to suspect it and constantly to resist it, beleeving that the most abiding and lasting worke of hum [...]liation and preparation proceeds from the sweetnesse and freedome of a promise from a reconciled God, when the heart is most desolate and helplesse in her selfe. By these few the reader may perceive what I meane by this privy-selfe: and by these heads hee may learne to judge of other like which are infinite.

Now then I proceed to prove the point, that this mixt selfe (when all is done) will deprive the soule of mercy; if it be not prevented. Let the first text be that Heb. 4. ult. We see they were disappointed of the entring into his rest: why? were not they faire for it? Proofes of the point. yes surely they had forsa­ken Egypt, and come a great journey in the wildernesse. But what letted them? Unbeleefe. And what caused that? Selfe. Not only their wishing to be in Egypt at their fleshpots, nor yet their fornication and Idolatry: But (as Esay tells us) they rebelled against his holy spirit: Esay 63.10. Their spirituall rebellings, cavillings, distrust, were the causes: They erred in heart (as the Psalmist calls it) that is, Psal. 9.2. they entertained false conceits a­gainst him, sometime they asked, Can God spread a table in the wilder­nesse; Sometime they pitied their children saying, Alas! We shall ne­ver see Canaan: Sometime they said, Numb. 9. the Giants were able to eat them up, there were chariots of iron: Sometimes they said, this was not the way: God might as well have brought them the right way to Canaan, as the wrong, if he had meant them well. They made the promise of en­tring (easily and plaine in it self) to be difficulter then it was: some saying, it is as high as heaven, how shall we get thither? can we climbe up? others thus, it is as deep as the nethermost earth, how shall we descend thither? is it possible for us, to construe so hard a promise, whereof we see neither sense or colour? to make a worke of forty daies, to be forty yeares, and yet meane us well? Therefore Moses tells them, Deut. and Rom. 10. say not the word is far off, for it is neare thee, in thy mouth, yea thine heart, that thou mightest beleeve it. The deceit of the erring hearts warped these crotchets, to hold them out of Canaan, and to scatter their carcasses in the wilder­nesse. Another text is, Heb. 12.15. Heb. 12.15. Let no man faile of the grace of God. Let there be no bitter roote springing up in you, to defile you, and turne you off. He had spoken before of Esau, who was the first borne, [Page 126] and sought the blessing with teares, yet failed of it: he came too late, after it was conveied away from him too sure, to Iacob: why? he had a bitter roote springing up in him, a selfe-willed, peevish heart against his bro­ther, he disdained that he should be preferred. The Apostle applies it to the Hebrewes, who were faire for the promise (read Rom. 10.1, 2, 3, 4, Rom. 10.1, 2, 3, 4. 5, 6. &c.) but yet failed, and lost it, the Gentiles were preferred. And why? there was this bitter roote of selfe in them, they stood upon their con­ceit, none were the Church save they, none so righteous as they; They scorned that dogs should goe to heaven before those whose righteous­nesse was so precise as theirs: and this conceit defiled, hardned them, and overthrew the righteousnesse of Christ. They could never submit selfe to the word preached, nor comply with it, but bitterly rejected it, and them who preacht it, as being a new way to heaven, and not that which they had learned: and should they stoop to this new learning of Christ? This bitternesse overthrew them.

So Ahaz Esay 8. Esay 8. was faire for the promise of victory: insomuch as the Prophet bid him demand a signe: he would not: why? Selfe-pre­sumption letted him, he thought he was sure enough of God, if once he spake the word: But the Lord looked at his owne honour, and therefore gave his people a signe, by a Virgin that should conceive and bring forth a sonne: So that the confidence of his foolish heart, which thought hee beleeved God, whereas in truth, he sought himselfe onely, and not the glory of God, Luke 4. deceived him. So it is said, Luke 4. the Pharisees and Elders comming to Iohns baptisme, despised the counsell of God, tou­ching their salvation: why? because they were carried with strong self­prejudice against the way of Iohns Ministery, and chose rather not to bee faved at all then that way. The Galathians were faire for heaven also, and ran well: Gal. 3. what letted them? a misprision thrust into their heads by false teachers, that Pauls way and Gods way agreed not, and that the old way by Ceremonies was best, easiest and likeliest, because agreeing with flesh; and this makes Paul to feare, lest he had bestowed his paines upon them in vaine. Our Saviour Christs Disciples were faire for faith: what letted them? selfe-sloth, dulnesse of heart. Oh you dull and slow of heart to beleeve all which is written in the Law and Prophets concerning Christ! Luke 24. in what a depth of darkenesse did it hold them? Their eies were held so downe, that they could not discerne the Lord Jesus, when hee stood and talked with them. I will but adde one or two more, That yong man in the Gospell was not farre from the Kingdome: what stop­ped him? Surely he came full of himselfe, and had kept the Law from his youth: this he had a strong conceit of: but when hee was turned out of that confidence, and put into a new way of selfedeniall, and selling all, he went away sorrowfull; not onely because he was covetous, but be­cause forestalled in opinion that his way was best, and is now crossed. To conclude, that is a solemne text which our Saviour urges Ioh. 5. Joh. 5. How can ye beleeve, when ye seeke or receive honour one of another, and seeke not the honour of God onely? Secret selfe will so serve God, that shee will foist in her owne ends, credit, praise and respect, even while shee seemes to seeke Gods: and so while shee should save her owne stake, shee loseth Gods: shee aimes not at him and the glory [Page 127] of his grace onely, and therefore not at all. So much for p [...]oofes.

Reasons of this doctrine are many, and may bee drawne from many heads: as first from the nature of this corrupt selfe. Secondly, from other Reason 1 mens courses. 3. The practice of Satan. Fourthly, the just [...]ce of God. From the nature of this selfe. For the first, we may consider the danger of mixt selfe from her owne corrupt quality, both in respect of the first familiarity of it, Secondly, the generalnesse of it, Thirdly, the violence of it, and Fourthly, In 4 things. the tenaciousnesse or continuance of it. Touching the first bosome; beloved, 1. Familiarity or closenesse. and inward corruptions doe most bleare the eie of discerning, and per­vert judgement, because they goe in a streame least suspected. A traitor who insinuates himselfe into a man so deeply, as to comply and corre­spond with him in all his courses, will deceive most dangerously. So self runnes in the streame of nature, and pleases it in every thing, it is as a bribe in the hand prevailing wheresoever it goeth. Prov. 17.8. As that naturall a­greement and well pleasingnesse of Delila to the humor of Sampson, fore­stalled all which was spoken against her, so that he laid it not to heart, but went forward: so selfe hath a bewitching nature, and will suffer no obje­ction to prevaile. For why? All seemes to be as it should be: the flesh is so tickled and inchanted with selfe-ease, selfe-conceit, selfe-duties and the like, they do so delude the heart with an opinion, that all is as it should bee, that it detaines it in error habitually; yea it can so incorporate it selfe into all the best religious duties, that shee will very hardly be distin­guished: one would thinke the annointed of the Lord were before him; that of the Apostle expresses it well: it doth easily beset us: Heb. 12.1. as a man whose loines are compassed about with a close girdle, is as he would be: If any doubt or scruple arise in the minde about a mans estate, by and by selfe rocking the cradle stills the whimpering child, and all is quiet, and as it should be: Its like a bad Courtier which watcheth (as a cat the mouse) that none whisper one wry word in the Princes eare; or if he doe, yet he is close at the elbow and suffers nothing to enter. Se­condly, the Generalnesse: Selfe is not as particular lusts, as adultry, 2. The general­nesse. ly­ing, murder, covetousnesse or the like: but selfe is all corruption in one, the very spirit and roote of bitternesse, Heb. 12.15. which giveth joice and nourish­ment to all branches; Its the Idoll of all speciall lusts, to which all do homage and service; its the body of all those members, (I may rather call it the soule of all) in which they live: All their springs are in selfe: now then if this be so generall and so overspreading an evill, what won­der if the deceit thereof bee as generall and dangerous? what may not the Prince doe, and yet no man open his tongue against him? what may not a Pope doe, though he draw innumerable souls with him into perdi­tion, who may say, what dost thou? Such a Lord and Pope is Selfe, and more universall.

Thirdly, the violence of it: Selfe is neer it selfe alway, 3. The violence. and desires such objects as are profitable; but much more when the object promi­ses a great contentment and advantage: faith and grace and holy duties are subjects promising great reward, even immortality, Rom. 1. when therefore these are propounded to the soule (though upon farre other tearmes, yet) how forward and eager is corrupt selfe to act her part? and how doth she boast, that she can put forth her selfe in so high matters? what is so [Page 128] selfe putting forth, as an handmaid affecting the place of her mistresse? who can beare her insolency? what is so negotious and eagerly busie, as an usurping Absalon acting the part of an unlawfull Prince over sub­jects? Prov. 30.23. 2 Sam. 15.2. Such is selfe: never so stirring and like her selfe, as in Gods mat­ters, which promise the greatest gaine and good to selfe; and what wonder then, if so stirring and violent a thing, doe deceive a man, and hold him in an opinion of welfare? 1 Kings 9. Acts 9. Iehu in his heat of selfe-zeale, being warme in his geare: Ananias and Saphira being in the heat of their great charity, had no leasure to discerne that subtilty and self-ends (which pre­vailed over their outward performances) the one of murthering Ahabs posterity for a Crown (for so it was) the other the robbing of the Church, for the saving of some mony. 4. Tenacious­nesse. Fourthly and lastly, the Tenaciousnesse of selfe: I meane when she is put hard to it, rather then she will shrinke in her horns and lose all her labour, she will hold close to her own tacklings and devour a great deale of difficulty. For a mans desire he will seperate himselfe (saith Salomon) that is deny himselfe and go farre, Prov. 18 1. 1 King. 15.27. 1 King. 18.28. if need re­quires. It was easie for Baasha to kill Ieroboam, when it went in the streame of his owne ambition: But not easie for Baals Priests, when the case so required, to wound and launce themselves; or now for Papists to whip and mortifie their flesh, or for those in Micha 6. Mica 6. to offer the Lord the first fruit of their bodies, for the sin of their soules, rivers of oyle and wine: yet what will not selfe stand to, (within her possibility) rather then resigne up her right? Sleidan reports of a souldier cast out of the top of a castle (among others appointed to be so slaine) a marveilous height from the earth, who yet by miraculous providence, catching hold on the shrags of a mulbery tree, saved his life. Such a thing is this selfe: rather then perish, she will catch hold upon any thing, (be it never so above her in shew) not onely hard duties, but even sufferings, and herein seene to a­mate and equall even true selfedeniall, till shee be tried: What wonder then in such achievements, if she delude the soule dangerously, and main­taine a false principle to overthrow it? To forgoe a mans lusts so farre as that the uncleane spirit seems to be gone out of a man; to suffer perse­cution (as Alexander did with Paul Eph. 20. a terrible example for such a timeserver, Luke 11. Acts 20. 2 Tim. 4.14. 2 Tim. 4.14.) to deny a mans credit, ease, health, honour, ends and life for profession sake, is a signe of some holding out; and yet selfe cannot hold out ever. Thus much for the first Reason, drawne from the nature of this wofull Selfe.

A second gound of this point, is from comparison with others: For Reason 2 how easie a conclusion is it to make, (especially selfe being the Logician) I see thus many adulterers, From compa­rison with o­thers. liers and swearers, despise God and all good­nesse, contemne the meanes and scorne the light, because their workes are evill: now I (for my part) am a diligent hearer of the word, a coun­tenancer of Ministers, a worshipper of God in my family, and perhaps more, yea a renouncer of all open sins, and therefore must not I needs be led by a spirit of more excellent nature then they are? Surely if I had their spirit, I should be led to the same evills which yet now I abhorre. Nay more, when these hypocrites shall not onely compare themselves with others; Selfe upholds herselfe by false compari­sons. but with themselves, and say, such a one was I wont to bee, a grosse cozener and oppressor, a cheater, a covetous wretch, uncleane and [Page 129] base, but since I have heard and professed the Gospel, I have abhorred such stuffe, and am not onely in mine owne opinion, but in the judgement of others, another man: Oh (I say) what a shrewd argument is this, (for one that cannot or will not compare himself with the word, and trie him­selfe by the markes of a beleever) to give sentence on his own side? which to doe, (for one not converted to God) how doth it overthrow all his former shewes, affections and duties? and hinder him from true conversi­on indeed.

A third reason may be from Satan: whose pillers are pitched more Reason 3 deeply and dangerously upon selfe, Satan im­barks himself more deep [...]y in selfe, then in other lusts. then upon any other more open of­fender: I say upon this privy-selfe especially: Grosse persons doe but little hurt, no nor such open hypocrites, as whose shews are openly confu­ted by their owne practice: for why? each one stoppes his nose at them, and they themselves comming once to the touchstone of the word, have no great colour for themselves, but more easily fall in peeces, and give up their weapons to the battery of the law and power of the word con­vincing them. But it is not so here. For when Satan can so delude an un­sound heart by the sweetnesse of selfe, as to resist the dint of the truth, and harden himselfe in his pretended religion and duties, against the Lord Jesus, and the spirit of faith and grace, hee sleepes securely in his den, knowing that such an one is under locke and key, and is not like (by any probability) to get out of so excusing and erroneous a conscience and condition: for he is as ready to damne himselfe for his owne ends, as for Satans, and therefore is under a more deepe chaine then any other sin­ner is. True it is, Satan chuseth rather (out of the excesse of his wic­kednesse to debaush mens consciences: but if once he can be resolved by sure markes, that selfe beares sway above grace (which is no hard thing for him to doe, who can convey himselfe so cunningly into the bent and frame of mens carriages) he knowes himselfe as sure of such (abiding so) as of men of more prophane and odious conversation.

Lastly, how just is it with God to give over such to the hardnesse of Reason 4 their owne hearts, to detaine the truth of God in unrighteousnesse, Selfe deludes dangerously by Gods just giving her o­ver to her own way. and to lurke still in their owne den of ease and selfeconceit, who having cleerely conceived his will, and knowing that all who gather without Christ doe but scatter: and, except the Lord make the soule an habitati­on for his spirit, all our building is but in vaine, a meere Babell of con­fusion, and a Castle in the aire: yet shall withdraw their heart from God in the maine worke of selfedeniall, and selling all, that they might buy the pearle. (I doubt not but there are many unsound ones, who know it not; but doubtlesse the number of such is few in comparison of others.) To him that hath shall be given, but from him who hath not, shall bee taken away, that hee seemeth to have. Matth. 25.29. And so much also may serve for Reason.

I come now (according to my order) to answer a question. A Question answered. How may a man discover this mischiefe in his heart? Since this mixt selfe is so dangerous a mischiefe, as to deprive the soul of all her la­bour and hopes; how might a man come to some discovery of selfe, that so he might the more easily be prepared to cast it out, and prevent the danger of it betimes, ere it be remedilesse? Seeing the conceiving hereof, may make much for the application of the doctrine following. I [Page 130] will a little insist in answering the question. Therefore I say, that the nature of this disease may partly appeare in the degrees of it, and partly in the footprints and passages of it: of both a little, and first of the first.

Answ. These degrees may the better be conceived, if we consider, that privy selfe (as I have noted) is that chiefe fort and refuge which old Adam im­barkes himselfe in, 1. By her de­gr [...]es. for the avoiding of Christ and the promise: accor­ding then to the degrees of this bulwarke of flesh, and the danger there­of, Selfe may b [...] perceived by 3. properties. the degrees of this selfe may be. I conceive then that we may refer all this secret mischiefe to these three degrees. The first in selfe presu­ming. 1. Presumption The seco [...]d in selfe fearing. The third in selfe withdrawing. Selfe presuming is that corruption which holds off Christ in the prepa­ration of the Law & Gospel: such as these, feeling of the soul to be in an utter strait, and in an absolute need of Christ; mourning after him, desiring him, and taking paines for him, with the like. These all (if they be sound­ly wrought in the soule) proceeding not onely from legall abasement, but also Evangelicall tidings of peace by the good things which onely Christ hath purchased, cannot proceed from any principle in our selves. Howbeit selfelove is so prone to presume of that to bee wrought truly in us, which she covets and wishes to be wrought, out of a desire of her own welfare, that she easily mixes her selfe with the offer and promise, and (not staying her full time to weigh du [...]y the nature thereof) takes her owne pangs and hopes and selfeloving conceits to be true preparations: Now whereas every abiding worke of grace must have a principle in it above selfe-ends and selfe-love, therefore, what marvell if such flashes of presumptuous selfe, vanish and leave the soule, as new to beginne as e­ver it was? 2. Self-fearing. A second degree is selfe fearing, which may befall him who hath shot the former gulfe: for it lies in another extremity: and runnes as much on the left hand, as the other did on the right: thinking (though ungroundedly) that although some worke hath beene begunne in the soule, yet seeing many have gone farre and perished, faith is of few, and the free worke of the spirit, which bloweth onely upon some: also fee­ling fearfull untowardnesse in her selfe, darkenesse, dulnesse, deadnesse and unworthinesse, doubting also of her election or sanctification, that ei­ther she shall never renounce her lusts or persevere: upon these or the like feares, she concludes she belongs not to God, nor shall beleeve. Now this feare (a man would thinke) were rather selfdeniall then selfe: but in very deed, it is often discovered, to be a more tenacious enemy, then the former: for why? it trencheth horribly upon the simplcity of the offer, the power and truth of the promiser, as if it would set grace at a non-plus, and as if the Lord were a tyrant, a lyer, so doth it claspe to it selfe, will not be beaten out of her den, 3. Withdrawing selfe. nor resigne up her selfe to God. The third and last degree, is yet most dangerous of all, I meane withdrawing selfe, and may be conceived to be the last corner of the strong fort of selfe in her opposing of Christ, and to prevaile with many, whom the for­mer two could not foile. Marke it well. And it is that wofull and des­perate flinging out of the soule, and incompliablenesse of the spirit, with the onely and sound way of God to save the soule, which is faith, com­forting, pacifving, converting and changing the heart to God. Which way, when the closenesse, solemnesse, nakednesse and necessity of it, is [Page 131] presented to the soule, it findes her marvellously wrapped and wound in, with abundance of such secret scurse of her owne: that first, shee begins to be offended at the purity, spiritualnesse, and holinesse of it, as farre ex­ceeding her carnall comprehension or content, as the heavens exceed the earth: shee sees not how it is possible for two such extremities to bee re­conciled. And secondly, she feeles such a Law within herselfe, such an horrible repugnancie of heart against this way, such an old custome of formality in Religion, ease, sloath, restinesse and luskishnesse of spirit (as Rahel sitting upon her Idols, and loath to stirre) that this way workes her to extreame unwillingnesse to consent and obey: shee wishes (from her heart) that the command of faith were of a shorter size, and a narrower extent: she fore-casts such an utter misery in selling her selfe and all, for the gaining of a promise, as the young man did, Heb. 10. ult. when he was bidden to sell all; and therefore concludes, The price is too great, the commodity (as good as it is) is too deare, how shall it stand with selfe? What will old froth and vanity, liberty and loosenesse of heart, of thoughts and af­fections say to this geare? she must (for ought shee sees) consult with them, and have their good wills, ere ever she can consent: here's the pud­der, Selfe will not yeeld, her old bent, frame and streame is carnall, or at least but mixtly, and halfe religious; and therefore to cast that out, would make her forlorne and a begger, an unsubsisting creature without a bot­tome. On the other side, God will not yeeld, his bent and end is to sub­due the soule to himselfe, to bring her within his owne narrow com­passe, to be all in all to her (as selfe was before) the meere and naked bot­tome of her joy & welfare: he hath given his Sonne to purchase the soul thus to himselfe: He hath denied his glory and himselfe, that hee might thereby win the soule to magnifie him in his love, and glory in his grace, and therefore he will not lose his ends. Except then the controversie bee determined, and the soule drawne up, and overcome, to resigne up and raze this fort of Selfe, and trust God with her owne soule for mercy, and for powerfull subduing of her selfe: This last degree will make her rather to chuse the forfeit of heaven, then of her owne will and content. And this may serve for the three degrees of mixt or secret Selfe. Now I come to the second part of the answer, touching the foot-steps and passa­ges of this enemy, and so to end the question.

Concerning which I say, Secondly by her passages. Three. 1. Ground of Selfe is flesh. that the passages of selfe may bee conceived in these three particulars: First, in the ground of it: secondly, in the carriage of it: thirdly, in the scope and issue of it. For the ground or prin­ciple of it, it is Flesh: that which is not from Grace, is no better then flesh, seeme it what it will; and that may appeare both in Legall selfe and Evangelicall. For Legall selfe, I may say that which the Holy Ghost, Esay 58. Esay 58. speakes of Hypocrites, that even in their fasting (which was selfe-afflicting, Levit. 23. Levit. 23.) yet they had pleasure: they kept their false measure within, and nourished such a carnall heart, as caused their humi­liation to be defiled: so is it here. If we knew who were elect, and who not (as we cannot) we might as well discern them by a defect of Legall, as well as Evangelicall preparations: for Christ is Alpha and Omega, Revel. 1. the beginning and end of the salvation of his owne. So that (as common a worke as the Law is accounted) sure it is, that selfe hath her bredth in [Page 132] that narrow, and admits not such abasement as the Law worketh in the elect, but rather she hath pleasure, and beares off the dint, by some exte­nuation of her sin, or other, even then when she should receive the sacri­ficing knife to cut the throat, Both in re­spect of the Law and the Gospel. 1. The Law. that is, to slay the pride and jollity of na­ture: she lickes her selfe whole (if she can) as fast as the Law wounds. But if it so fall out, that the Lord is purposed to breake in upon such a soule with his terrours, and to cast her downe to the ground, so that shee is under water, and terrified to purpose; yet herein selfe appeares, that ei­ther she windes herselfe out as soone as the extremity is over, by indirect meanes, or else the strait shee is in, is no meanes to drive her out of her selfe to another, but rather to fret and rebell, thinking she hath wrong: or she growes thereby to thinke herselfe to be in a better case, because she is stopped in her old course: or if the utmost extremitie comes she chuseth rather to rid her selfe from it by violence, and destroying of her selfe, rather then to see God in the worke. But not hereby to behold the clear way of God, to bring the soule to a condition of grace, when she is at an utter losse and plunge in her selfe. For then this worke should leave her better then it found her, that is, cause her (upon a ground of the Word) to see herselfe within Gods net and so to grow to conceive some possi­bility and hope, which is too lively a worke for selfe to reach unto.

2. Gospell: and that both in the eye-sight,Secondly, in respect of the Gospel, selfe is but flesh: The Gospel pre­sents Christ to the beleeving soule, dearly and favorly; but selfe failes in both her eye-sight and heart-sight of him: I mean, both in understan­ding and will. For the first, selfe cannot see so much of Christ, as God offers in his Gospel; shee beholds onely such an excellencie of Christ offered therein, as is severed from the gift to receive him with, which (upon poynt) is as good as nothing: for it is but a shread of Christ, which an hypocrite may have, Rom. 2. Ephes. 4.21. Rom. 2.5.6. But a poore soule sees Christ even as the truth is in Jesus, and as hee is offered to the soule; that is, not as a bare price of pardon and peace, but as a thing enabling the soule to buy, and receive him into her own bosome. 1 Cor. 1.30. Of him, saith Paul, are we, who is made unto us of God, &c. Marke, not as onely as cloath, which will make a garment, but as a garment fitted for us, and ready made: for that he serves for, both covering and defence. As the twy-light differs from the brightnesse of the morning Sunne upon the top of an hill, whence a man may see all the wide sky: so doth a beleeving soule and selfe differ in beholding Christ. That which is said in another sense, Matth. 24. Matth. 24. That the Sonne of mans day shall bee as the light which shineth from East to West: that may bee said of Christ offered to the eye or minde of a beleever, that the whole light (for kinde) of the Sonne of righteous­nesse, Matth. 13.11. is discovered to him. As our Saviour tells his Disciples, To you I speake clearly, to others in Parables, that seeing they might not under­stand, because they will not; selfe putting in a condition of her owne, which God puts not: For the Lord so offers Christ, that the vertue of the offer becomes to a broken soule both price and Chapman; yea, breeds that in the soule which it offers even faith to embrace it. But selfe puts in a condition, If I can accept it. Shee would in a sort bee cloathed and fed upon her own purse. Now this condition God puts into the offer, I will create the fruit of the lippes, Esay 57. Jer. 31.31. I will take out the heart of stone, I will write [Page 133] my Lawes in their heart, and cause them to beleeve, &c. Selfe heares these things as the noise of many waters: I see (saith shee) an excellent thing offered to such a one as can receive it; and then shee goes about to perform the condition her self, hoping thereby to compasse Christ: But this labour might be spared, if she beheld the offer aright, as able both to prepare the soule with brokennesse and emptinesse, and also to beget faith in it. The honest soule puts faith into Christ crucified, and the of­fer, saying thus; If the Lord will save mee, I will let him alone also to worke faith in me, by the Merit and worth of the thing offered; for why? God doth not offer me a dead Christ, but a quickning Spirit, 1 Cor. 15. not as a bare object of excellencie, serving to enable me to concurre with him of my selfe, and to be a partner with him in the poynt of application; but as a purchase of satisfaction to justice, 1 Cor. 1.30. and also of faith for mee to embrace it with, that he who boasteth might boast in the Lord. Oh! if selfe could know the gift of God, and who it is who offereth (one that can doe that for us which he did for that woman, Joh. 4. and that blinde man, Joh. 9. while he talked with them) what a light would it afford to the soule? The ignorance of this causes the soule to bee in as deep a stagger after Christ is revealed, as it was before: for why? Selfe is ready to cavill, Lo, God offers Christ as one should offer an hundred pound to one for the running of a mile, whose legges are cut off. But a needing soule, set out of, and beyond her selfe, spins out all her hope and helpe from the pro­mise, trusts not to her own steppes which she makes to Christ, but to the steps which Christ makes toward her, both as her price and Advocate to apply it, 1 Joh. 7.8. Joh. 8.22. the Way, the Truth, and the Life.

Secondly, Selfe failes also in the Heart-sight of Christ. And the heart sight of Christ For although she hath some glimpse of affections toward the things of the Gospel; yet she savours them onely as things good to her selfe (so long at least as that savour lasteth) and promise to her some welfare. A carnall heart must be pleased, and the Lord Jesus must serve to that purpose. But a poore needing soule so sees Christ offered, as by that sight all other objects of sense are eclipsed, yea dispossessed; receiving thereby such a bottome of spirituall rest and content into the soule, as needs no other false bottome to eike it out withall. Selfe so apprehends Christ as an object of good, making up some formerly enjoyed good, not able to satisfie of it selfe: and so both holds her owne still as essentiall, and addes another to it, as onely a bettering of another, not a casting out of another, that Christ might be all in all; that he, I say, might be in stead of Selfe. A pearle to one that findes it, is both house and ground, sheep, cattell, pullen and all, makes all base, & to come under the worth thereof: So doth Christ bear downe Selfe, and becomes to the soul that which all wealth, ease, sports, company, pleasure and content could bee. Selfe soders matters of all sorts together, and makes an Image of all mettals mixed with clay, joines a horses crest and shoulders to the head of a man. Why is this? because Christ is not revealed to the heart, as her Adaequate and full object; shee heares of him, as the Jewes dream'd of release, an halfe object of hap­pinesse, not as an excelling good; in comparison of which all former are dung and drosse. Satan so blindes the eyes of Selfe, 2 Cor. 4.4. that this glorious sight never comes at the heart, to possesse and fulfill it.

I say, Selfe shuffles and huddles all together, and reacheth at the Lord Jesus, with that carnall savour, wherewith shee reacheth at profits and pleasures: (as a fulsome fellow, who complements with all sorts alike) so he be satisfied with any thing, he is glad. As for discerning of things that differ, and ascribing the maine esteeme of heart, to that which best deserves it, out of judgement and savour what is best, hee is farre from it, onely the honest heart sees a peculiarity of savour, gaine and sweet­nesse in Christ: and (as once the Oracle bid them that asked who should have the Kingdome, Give it the best) so shee gives up her selfe, with all her content and delight, even her Kingdome and prerogative, to the best, the true and undoubted Lord, even Christ: shee separates the pretious from the vile, as if a man should distinguish his love to a servant (both for kinde and measure) from the love of a wife or childe. The oddes is, as the hony which Ionathan tasted upon the top of his rod, in compari­son of eating it to fulnesse and strength for the pursute of the enemy. When the Lord doth not reach out by pieces and parcels of Christ, but throwes him into the soule with his whole heart and treasure (as one would cast his deare wife purse and all, that she might know his bounty) and gives the soule more then she can aske or thinke (as Salomon to the Queen of Sheba, more then all she desired) then the soule hath an heart-sight and view of him. Then she is satisfied fully with his image, as re­ceiving from his fulnesse, that is, his heart fully reconciled, and satisfied by his Sonne, that can deny them nothing: And she beholds in this of­fer, as much above all goodnesse which Adam enjoyed, as heaven is a­bove an earthly Paradise. Briefly, Selfe fosters two contents at once, one from a Principle of her owne being carnall, the other from an acci­dentall & violent: so that in time, the carnall prevails against the violent, and the violent vanishes. Some hold out and make a shift to deceive themselves longer then others: but, except they grow to see their errour, and to set up the object of their joy above the carnall, they vanish into misery. And this for the ground of Selfe.

The second generall: The carriage of Selfe is sure­able to the root or ground.The second generall poynt is, the carriage of Selfe. And marke, selfe in her grounds must needs bee like her selfe in her carriage; I meane, in those performances which come from her. Nothing can worke beyond her owne Spheare: of Selfe and Flesh, no act save fleshly, can proceed. She will not suffer her own chanell to lye dry. So that, what ever means she useth, fasting, prayer, meditating, hearing, conferring, whatsoever paines she takes for a broken desirous heart; whatsoever duties or graces she doth, or makes shew of, she can rise no higher then her Spring and Fountaine lies. Selfe keeps center within, and acts all, as supposing there is a congruity and directive or procuring cause of grace in her. Shee lookes to win the Spirit of grace by the spirit of Selfe, not to lose her owne spirit by the Spirit of Grace. She is not sensible of any thing save what comes from her selfe, and thinkes very well of any thing which she feeles to proceed thence. And so will any soule confesse, which the Lord hath freed from this bondage. That all his performances were no­thing, save a willing and running of their owne, though (while he was in his element) all seemed pleasant. There is a way which seemes pleasant to a man while he is in it, though when he is once out, hee sees it tended [Page 135] to death. And as hee in Iob saith, There is a spirit in man (such as it is) which will be doing, and will have one finger in every busines: but it is the inspiration of the Almighty which must give understanding. I deny not, but Selfe (according to her light) admits of many degrees; yet all in one kinde, but as one spake of Usurers and Theeves, one was lesse oppressing then the other, yet the best would bite: So I say here, bad is the best of Selfe, she will be chiefe in all matters, nothing must passe, but through her fingers; all the Corne must be fetcht home in her Cart, and some peece (at least) there must be of her, and all to keep her from selfe-deniall, and from a promise (which are her two terrible objects) within her owne precinct.

Which may appeare in these few passages: First, in her instinct: How that ap­peares: v [...]z. In foure parti­culars. Se­condly, her endeavour: Thirdly, her busie eagernesse: Fourthly, in her disappointment. A word or two of each. For the first, her instinct and savour which she is carried by, is not godly, or holy, but earthly and base. As we say, Nothing in Popery is carried beyond the savour of am­bition, ease, and the belly: so in selfe-religion nothing smells of any o­ther save her owne wisedome and ends, as here we see in Naaman, no­thing savour'd or relisht with his nostrils, or appetite, save to be his owne carver, and to appoint the Prophet a way of his owne. 1. Her instinct. Assistance and aid comes not fast enough from any other fountaine save her owne. As the Egyptian Midwives spake of the women of Israel, they were not as other women, but quicke of travell ere the Midwife came at them: Exod. 1. so is it here, it is a wearisome waiting for Selfe to wait in paine, till the Mid­wife of a promise come to them, they can dispatch more easily then so. When Paul and the Pilot were with the Centurion, the Centurion savo­red not the words of Paul, but the Pilots. One crotchet of her owne, Act. 27. how her edge stands to such a Text, Doctrine, Sermon, Promise, and what her thoughts are of it, is more to her, then what the instinct, scope and savour of the Spirit aimes at; shee weighes out to her selfe Gods treasures, not according to the Ballances of the Sanctuary, and the weights thereof, but her owne (not halfe so bigge) and so shee is found but light. The reason is, she is not altered in subject, that is, in her selfe, but in object onely. Now the object cannot alter the sub­ject of it selfe, without the grace thereof concurre therewith. And therefore in all her acts shee consults with her owne likings, sa­vour and feelings, as the Musitians eare with the tune or jarring of his strings.

Secondly, her endeavour is suteable: 2 Her endea­vour. she loves (for the most part) such performances as are more easie, pleasing and welcome to the flesh, balk­ing those which are more spirituall and selfe-destroying, preferres a de­votion in generall, before a speciall manner of it, and hearing or reading before meditation; single prayer before secret or continuall, or occasio­nall, or fasting, &c. And in this endevour of hers, she hath no scruples, but thinkes they shall prevaile. If (saith she) I doe so, and so, read, pray, deny my selfe in such a liberty, or doe such a duty, I shall prevaile; not adding this, if I doe it in or by the warrant of such a word or promise, carrying the strength of God therewith, and look at my own endeavour as the servant of grace onely, without any strength of mine owne, I shall [Page 136] prosper. And hereunto adde this, That she rests in her endeavour, never harkening what God will answer, and whether he speake peace or no; but reckoning her worke for a price. This delusion is an inseparable e­vill from selfe. As the Preachers zeale, gifts, perswasions, are as her own performances, and as her morall weighings of matters have beene, so must grace needs follow: God must be tied to a necessity of blessing all which comes from selfe, whether she set God as chiefe above them, or her selfe above him, all is one: she examines nothing by the rule of right going to worke, but rests in the deed done; yea, let what objections will, come in their way, they are at a point, and returne to their owne bent, thinking that the children of such prayers and duties cannot perish: As those Jewes told Christ, of the Master of the Synagogue, he deser­ved he should heale his daughter for his good workes sake. But if selfe were as she ought, she should come in as that man did and tread himselfe in the dirt, Master I am not worthy that thou shouldest come under my roofe: so that in themselves they can feele somewhat to trust too, (though it be nothing) but in the Lords promise (bee it never so evident) they feele nothing.

Thirdly, the motion of Selfe is eager and violent; she wants that in­ward moover of the spirit, 3. Her Vio­lence. which should act her by the power of a sweet principle from within, and put boote in beame (as we say) securing her of a good and safe issue of her labour. For then she would not put forth her selfe so earnestly and violently by her owne strength, but calmely and quietly rest her selfe well satisfied in the comfort of that spirit which can effect her desire, and subject her owne endeavours and performances to the spirit of grace. As the Prophet Esay telleth those Jewes who strove to overcome their enemies by the aide of forraine confederates, Esay 30. your strength is to sit still; follow not your own violent motion, but trust to the Lord, and let your streame runne in his, runne softly as the waters of Sil [...]e: so I say to this violent selfe; stand still, behold the salvation of God, and you shall see your enemies all scattered, not by your strength or might, but by the power of God. We know what strife a man useth in his trade, who hath no inward principle of skill to enable him, in com­parison of a skilfull workeman; the one is more painfull then the other, but the latter hath more ease in his worke. And hence it is, that selfe hath so continuall a toile to hold correspondence with grace: as fast as cor­ruption rebells, shee falls to damming and stopping the course of it, but the more she dammes up the passage, the higher the waters swell and rise, so that she must needs give them some way and course at last, and grow weary of resistance: whereas the poore soule whose heart is hum­bled and broken, feeles the streame and torrent to be turned another way, and so she needs not alway resist and d [...]mme it up; because its prevented by a stronger motion. And in truth selfe-violence is no better then self­sloth in this respect; for she findes as small fruit of her strife as of her ease; neither are blessed: when she is lazy, she is snared with accusation, and when she is satagent and busie, shee is discouraged with ill successe: the Lord aiming at this, that so shee may be weary of her selfe. There seemes (I grant) for the present, while selfe keepes her motion, a great deale of zeale in selfe performances: as one said of himselfe, that while [Page 137] he praied out of himselfe, he praied with far more zeale, passion and ex­pression, then when hee praied by the spirit of grace and supplication: Selfe being very full and free in her owne element, but barren and off the hookes, if out of it: And this violence may appeare further in the frequency and difficulty of selfe-performances; for as wee see where there be fewest good and solid dishes of meate at a table, there will bee the more slight ones with their covers upon them, as if there were some great matter under: so is it with Selfe, the lesse substance she hath, the more shews & shadowes, the more pompe and ostentation. M [...]tth. 23. Mica 6. The Pharisees and those Hypocrites in Micah, were fuller of their traditions, washings and clensings, offerings of costly and excessive services, then the faithfull worshippers; who rested rather in a little and good, viz to walke hum­bly and righteously with God, then in a world of drosse. As a drun­kard so long as he can use his tongue and his feete, thinkes himselfe sober; whereas the truly temperate suspects himselfe at every turne: so here: selfe lookes at her owne motion, not how regular and orderly it is. As a boy unskilfull in writing, when his hand is led, delights still to stir it, and to move his hand of himselfe, and so blurs and blots more then he writes, so selfe will be stirring and doing, full of her owne spirit, in praying, fa­sting, hearing and the like; no man can be zealous enough to please her, Christ himselfe was not good enough for a selfe-pleasing hypocrite. The Lord loves no double diligent ones: but those who being led by the spirit of selfedeniall and grace, rest themselves upon the power of a promise, (not to be idle, but) as abhorring to make more haste then good speed.

Lastly, Self if she be defeated of what she would, 4. Her disap­pointment. is sore disquieted and unsetled. The greater her heat and violence was in motion, the deeper is her discontent, if crossed: Concerning which, I shall have more occasi­on to speake in the next verse: Here only it shall bee sufficient to give a touch of it: When Selfe is held off and delaied, she falls upon God, Oh! what a wofull fruit of all my labour is this, that God should so long keepe me from my desires and thus long crosse me: hence come cavills against God, as if he did them wrong, thus to disappoint them; selfe is querulous Esay 58. Es [...]y 58. Mal. 3. full of tedious accusations, and baskings of her selfe (much like one that cannot swimme, who yet will beat the wa­ters,) and this comes partly from presumption, and partly from bondage, as thinking she should deserve better from God, and yet feels all ill with­in: whereas a poore soule being beaten off one way, yet feeling a support within, girds her selfe the more about, and looking at the unchangeable faithfulnesse of God, interprets his delaies no otherwise, then the Syro­phoenician did Christs answers not to be cordiall, but trying her faith & self-deniall: O Lord (saith she) although thou beatest me off, Matth. 15. thou meanest not to reject me, for that were contrary to thy office, to save the scatte­red ones of Israel. Therefore (O Lord) here I lye at thy feete, if thou kick me away, and have no pleasure in me, I can say nothing, doe with me as thou wilt; I am not at mine owne but thy dispose, and if it seem good to thy wisdome to deferre me, I shall thinke it meeter for the time present, then to be satisfied, since its ever best for me to be as thou wilt have me; knowing it shall be one day as thou hast promised.

And surely well may I adde this fourth marke to the former; for as selfe hath no bounds of humility and modesty, when she is pleased with her duties and affections, Esay 40. finding that fruit and successe which she fan­cieth to her owne labours, but thinkes her content and peace to come from grace; so when her sparkles are out and gone (wherewith shee compassed her selfe) then she growes slavish, dead hearted, discontent; and yet (rather then she would by such experience renounce her owne crazy hold) she will returne to her old course, and trie what further hopes she shall enjoy by her new attempts, till she be forced at last to lie downe in confusion, & repent of her trade too late: of this sure also is the carriage of such, as upbraid God for his hard dealing with them, by the better successe of others who are got before them; this savors of some desire and emulation (I grant) but it comes from many pangs of selfe, as ease, muttering that they cannot have their wills of God upon lesse adoe, also of rankenesse and sullen unthankefulnesse, for that they have already. And although I doe not say, that all in this case of deseate, doe directly give God over and quite revolt from him, as Naaman here would have done; yet they returne to their old acquaintance with selfe, and so wel­ter out their daies in utter misery: understand me in all this discourse to speake of Selfe (as it is unsubdued in the hypocrite) not as it is a relique of evill in those who belong to grace. Thus much for the carriage of it.

The third ge­nerall: The end of Selfe, she alway aimes at her owne ends.The third and last point, is the end of Selfe, which is sutable to the ground and proceedings thereof. The summe is, Selfe lookes at her owne ends, and ends in her selfe; all her scope is, by her long trade, shufflings, subtilties and flingings about, to rivet her selfe so deeply into her own way and device, that at the last, she may be out of all gunshot and danger, and rest in her selfe-religion without disturbance: To this end she doth so much harden her selfe against the conviction of the word, when she knoweth or may know her estate to be dangerous; even that she might at last be wholly quit of all such callings upon, See Hosea 10.1. Zach. 7.5.6. and gasterings by the spirit of God and her owne conscience, and so (through Satans malice) keepe her owne possession in peace, even as if she would secret­ly steale away Gods grace without his consent, and triumph over him, by having her will on him: The poore soule boasts in God, but she in her selfe, and sacrificeth to her owne nets; till the Lord by his terrors flaite her, and with the besome, if not of his law, yet of his wrath, sweepe downe those cobwebbes which with much adoe she hath woven. The end of the Lord in the manifold turnagaines and doubts, feares and di­stempers which a poor soule meets with, is quite contrary, even that be­ing tried with her owne corruptions, she might give over her owne in­ventions and be weary of fighting any longer under the banner of Selfe, and cast themselves upon his promise, and so put the Lord in the stead of selfe, to be all in all with them, and returne no more to their old trade: I say, the Lords aime in all his, is this, to make selfe stincke unto them, and (as the proverbe saith, the corruption of the finest matter stinkes worst, so) that the fi [...]er more subtill and wiredrawne selfe hath beene in decei­ving the soule, the more the soule may abhorre her after a divorce once made. But as for selfe, she is most deplored and desperate in that where­in a poore soule is most happy, that is in the end of her course, by that [Page 139] time that the latter is at rest, the former is come about to most u [...]ter mi­sery: For though she be where she would be, yet because she is deceived in that shee hath chosen, she must therefore feed upon ashes instead of bread, and vanity as a whirlewind must carry her away, as the Lord by Esay speakes of Idolaters.

A barren principle can bring forth no other fruit; Esay 57. all labour so taken is as a stone rolled upon the hill, violently returning at length upon the roller: if shee would have subjected her selfe to be led by the spirit of grace, she should have obtained the same ends which the Lord seeks from a saved soul, that is to adore the wonderfull and inconceivable glory and riches of his grace in Christ, and to swallow and drowne selfe in this streame. And as once a wise man hearing a proud fellow boast of his land, brought him a short mappe of Athens, and bid him shew wherea­bouts his lands lay, which abated the high thoughts of the yong Gentle­man exceedingly: So doth the Lord shew to his owne people the Map of his glory, which is the whole ground, way and end of saving lost mankinde; which when they wisely behold, selfe vanisheth and finds no place; for if that which moved the Lord so principally to pitty faln man, was not the good of the creature, (for then the more saved, the more his end should have beene fulfilled) but the magnifying of him­selfe, and of his sundry excellencies, which else must have beene concealed; and had it not beene that God had respected this, man had lien still in his woe; how can a poore creature behold this gulfe, but of necessity the thought of it must make selfe and her ends to be despised, as not wor­thy to be named the same day, much lesse to come into competition with God, and to forestall him of his due, that selfe might be clothed with his spoiles? Oh! the very image of such a base conceit is loathsome in such an heart, as knowes that while God is served, she must stand by and bee content to waite, as happy if this waiting of hers upon Gods ends may bring her to be happy at last in him and with him; as counting it hap­pier to perish in glorifying him, (if it could be) then to be glorious in her selfe. And so much for the answer to this question, viz. how the nature of this enemy may be perceived in her degrees and steps: now I come to the use of the whole doctrine.

The first is, to admonish all who would not lose their labour and tra­vaile Vse 1 in the matter of grace, Admonition. to discover and abandon the concurrence of selfe in that weighty businesse: And this I urge upon two sorts: First, Branch. 1 To the unre­generate. Three parti­culars. 1. Behold the tricks of self. seekers, Secondly, obtainers: First, behold the tricks and fetches of this enemy; Then consider the danger and sad consequence of losing all our labour for the sake of it: And lastly, resolve in both respects for e­ver (through mercy) to renounce it. For the former, infinite are those subtilties which are in the bugit of this traitor: I will name two or three by which a wise heart will guesse at the rest, and especially at her owne. One is this, Selfe will not onely deny much for grace, but even deny her selfe (in some kinde) and yet, all to uphold and strengthen her selfe in a­nother and more beloved way to her selfe: wherein selfe resembles the novices of subtill Jesuits, who for the obtaining of an higher selfe, which is salvation and Canonizing for Saints, dare attempt the murder of Princes themselves, with the hazard of life and all. How will selfe [Page 140] serve her selfe into the most close and powerfull ordinances of extraor­dinary nature, as fasting and prayer, denying the ease of many common and formall professors; 1. Selfe de­nies her selfe in lesser ob­jects to pur­chase her selfe in greater. and all with a rotten and unsound heart, that they may imbarke themselves (though not into oppression and rapine, as those grosse hypocrites in Esay, yet) in the strength & perswasion of their zeale and soundnesse of heart, and hatred of sin, and love of the welfare of Gods Church? whereas no sooner these duties are over, but they meet with the same poisons of heart, abiding and reigning in them with woe­full impurity and defilement of conscience: I will not here mention the base counterfeit selfe-abstinences of Popish hypocrites, in their masked selfe-denialls of marriage, mony, converse and trading in the world, soft apparell, lodging and the like liberties; that they might hereby winne heaven with greater selfe-love; and that they might nouzle up them­selves the more unsuspectedly in their secret uncleannesse, hoording up of treasure, and fulfilling the lust of their flesh: neither will I insist in the selfe-deniall of time-servers, who sometimes for the strengthening them­selves in promiscuous lust, deny the benefit of marriage to themselves; or to climbe up to preferment, abstaine from common drunkennesse, and open uncleannesse, or with Absalon, conceale their horrible pride for a time, (if they finde it may commend them to the world) that it may bee thought they are courteous, faire, and of loving and gentle demeanure: all which, (when once they have gotten what they would) they lay a­side and returne to their natures: But I rather instance in secret passages of this subtilty.

As, when a man denies his proud heart her scope, lest it should bring him to ill report and reproach; or, I would deny my selfe in my liberty, for prayer and duties, that I might stop the wound of my conscience; or, I would take paines in the office of a Magistrate, or Minister, or Towns­man, to see order kept, Religion maintained, poore relieved; I would give much to good uses, and the like: but why? to purchase to my selfe the repute of a zealous, a pious, a mercifull man: Thus Ananias and Sap­phira were content to deny a chiefe piece of their estate, Acts 5. that they might enjoy a farre lesse part of it, with great honour in the Church; or, a man will do all which belongs to an outward professor, to the end he may re­taine himselfe in that last evill of unbeliefe, or unreformednesse of heart: So of the rest. Consider now what incredible subtilty this is, to do much more then a man need to doe for the nourishing of some privy evill, which it shall not boote him one pin to reserve, and (for ought he shall gaine by it) he might practice it and all other openly and fare never the worse. This for one instance. Another may be this: what subtilty and close cunning is this, 2. A second instance: To maske sinne under holi­nesse. 1 Kings 21.9. to doe that under colour of Religion, which might well enough bee conveied by the foulest meanes? who abhorres it not that Iezabel should commence her cruell murther of an innocent un­der the pretext of a fast, and by suborned instruments, which might bet­ter have beseemed the most villanous cut-throat in a Country to have done? And yet this is the subtilty of selfe, to maske a proud, vaineglori­ous heart, an heart full of hollownesse, worldlinesse and treachery, with the cover of Gods choisest ordinances: what is this but to hold God at the staves end of his own service, and then to be deepest in duties, when [Page 141] yet the heart aimeth at cloaking her selfe and her deepest licentiousnesse and falshood? What is this but double iniquity? What is this save to capitulate with God, to be godly and proud still, worldly and religious, devout and vain-glorious, and that under priviledge? If such scurfe were onely coloured with base Popish varnish, it were a lesse evill: But to set such base wares forth upon Gods stall, which were too base to be ven­ded upon the basest stall in a market, how odious is it? and how wicked a thing is it for one that might as good cheap be an open malefactor, to chuse religion as a stage to act it on? Nay further, what is it but to bee vile in meere villany and cool bloud, when a man might be godly better cheap then he is wicked? When a man chuses rather a perpetuall vexa­tion of heart, and a misery of condition, never quiet, alway forced to live by shifts and subtill devices, rather then a setled peace and content? Oh! that there should be such scurfe in the soule under hand, that it should re­deeme the loathnesse and difficulty of being once converted to God, with the deere price of perpetuall self-slavery to no purpose!

What subtilty againe is it for a man to defile himselfe in the things he knoweth, as S. Iude speakes of those false teachers? 3. Instance: To defile it selfe in that it knoweth. To nourish such an incurable and insensible love of a beloved lust in the heart, as he knowes to be so, and yet dare live in the practice of it, under a pretence, as base and confessed? Would not any laugh at the hypocrisie of Balaam, Numb. 22.19. who would needs goe with Balaacs servants, under colour of doing no more then God would permit; and yet, even the bare going with them was against Gods command? Was it like that hee would have denied his gaine to please God, had not God over-ruled him by force from cur­sing his people? This we all detest; but the subtilty of selfe in our own way, we discerne not: and yet we are content our eyes should bee blind-folded, that we might sin securely. Who abhorres not that debauched Jew, who being loath to misse the opportunity of a ship, and yet afraid to breake his Sabbath, was content to be such a foole, as to hire one to thrust him into the ship by violence, that so hee might bee blamelesse? and yet selfe is as subtile and debauched, and wee will not abhorre it. Endlesse it were to speake of all. What falshood of heart is this, 4. Instance: Pretence of preferring God, yet seek­ing our selves. to pre­tend that Gods glory is chiefe with us, when yet (the occasion being of­fered) we chuse rather God should want his glory, rather then we crossed of our wills? That either he must be honoured our way, or by our selves as the instruments, or else wee care not whether hee bee honoured at all? What is this but selfe-esteeme and pride? Whereas wee know, 2 Chron. 22.9.12. David blessed God, that (seeing hee might not build him a Temple) Salomon might build it, not looking at the doer, so God might have it built? And Paul would have Christ preached any way, rather than not prea­ched; by any as well as by himselfe, rather then not at all: yea, chose ra­ther to lose his owne happinesse, then Israel should not be saved.

To draw to an end; what subtilty is this, 5. Instance: To offer to God more then he askes. to imagine that the offering of God more services then he ever commanded, should discharge the con­science for breaking such commands as hee expresly enjoyned? What else was the religion of them, Micah. 6. save to baffle Gods eyes with their selfe worship? And this is a true marke of Selfe, to outbid true worshipers in the multitude of our devotions, that we might bee dispen­sed [Page 142] within our underbidding of the price which God calls for: why is this, but that we might be spared in the maine work of selling self and all? our out bidding the Lords owne asking, is no marke of our selfe-deniall, but rather of subtill-selfe, which would teach God to pitch a new price upon Christ, but not offer him that price which be demandeth: when the Lord bids thee bring nothing, wilt thou bring him thy cost? and when his price is thy selfe, dost thou offer him other things to keep back that price? what is an handfull of brasse worth to him, when he demands a dram of pure gold? why doe we loath Popish superogations, save that they come short in their kinde of that which God asketh? within the kinde, offer to him the least dramme of selfe-deniall and soundnesse; but else out of kinde, no performance is welcome, seeme it never so plenti­full: what shall thy subtilty do thee good, when thy issue and Gods issue will not joine? thou bringest in prayers, teares, duties, devotions, absti­nences, affections; and he called for none of them as his price, but thy will, Prov. 26.23. thy wisdome, thy conceit, thy selfe? give him his asking, and as for the other, thou shalt be in them all, as a defiled clout, and they shall be no more unto thee (in point of Christ) then if thou hast never done them. And this may serve for the first branch.

Branch. 2 Secondly, consider the danger of this disease: enough hath beene said of it in the reasons before: of Admonition. See the danger of Selfe. Now I adde two or three things to the for­mer. And first to urge that maine danger in the doctrine mentioned: That it threatens to deprive the soule of grace it selfe when all is done, and to throw downe all the false building thereof at once, as if one should with his foote dash a little childs house of oystershels which it hath built with much labour. Esay 55.2. 2 Joh. 8. Now what a sad thing were this, to lose the good things which thou hast earned with much travaile, so that thou shouldest never enjoy the fruit of all thy toile and labour under the Sun of Gods ordinances, Selfe forfeits all her labour and cost in worship and dut [...]es. nor eate of the worke of thine hands, what a mise­ry were it? if it were but to lose the cost of thy plowed field, thy com­passe and husbandry, the cost of thine orchard and garden, planting, graffing, setting, sowing, how unpleasing a thing is it? But then what is the losse of a few bushells of wheat, plumbs or apples, berries or flowers, to the losse of Christ thy eternall crop? Selfe will come betweene thee and home in this kind, if thou prevent her not. The Estrich laies her egs in the sand, Job 39.13.14. (as Iob saith) and leaves them to their lot, to the feet of beasts to tread on: but why? God hath denied her understanding to lay them in secret, and to hatch them: Art thou destitute of understanding to value so meanly thy cost, in hearing, in questions, in travaile, in trialls, in du­ties, as to forget what they cost thee? If a Schollar should see all his note-books & papers; a great rich man, all his silver and gold, his eviden­ces; a Farmer all his corne and graine to bee consumed; would it not sting him? Are they not the fruit of his travell, which every man natu­rally more priseth, then a thing that befalls him which he never took paines for? when the ship makes shipwracke in the haven, what saith the merchant? It grieves me as much for the losse of my voiage, as for my ship; is this the issue of my three yeares sailing over the seas? my adventures, my exchange of wares, mine escapes of rockes and quick­sands? so shouldst thou say in this case: Oh! it grieves me as much for [Page 143] the losse of so many sweet Sabbaths, Sacraments, Communions, Ordi­nances, as for mine owne soule, shall I thus lay heapes upon heapes and die for thirst? Judg. 15.16.18. how much better had it been that I had never travelled to beate downe some forraine enemy of lust and prophanesse, then that this inbred elfe, this selfe and selfe-love as a viper should eate out my bowells and defeate me of heaven?

To what end should I come up to the City as farre as the suburbs, to lie downe there and die for lacke of heart to enter the City gate? Thus hast thou done (O poore soule) thou hast given faire onsets and hopes; Thou hast felt thy selfe lost, mourned, prised Christ, laboured and held out longer then many of thy companions; here thou hast left some be­hinde thee, sticking in the deepe slow of the earth, others have turned backe having the winde, the sunne, the stormes of persecutions, crosses and enemies in their face; others in their pleasures and lusts which have overtooke them; and shall a bosome enemy doe thee as much hurt as these? and shalt thou for all thy twelve houres toile fare no bet­ter then they who came in at the last? Oh! consider how desperate thy case will be, and what a world of regret losse of heaven will be, when so narrow and small an oddes must deprive thee: Oh! it will sting thee as fire, to see that such an offer of an invaluable purchase was made thee, which thou biddest faire for and forsookest at last in a tech, that thou wouldest not give a penny more, whether have it or lose it: This parting penny shall sting thee as much, as now it troubles thee little: Oh! there is but a little oddes betweene thee and home, thinke that now the loving heart, the heart bloud of the Lord Jesus, wooes thee in this manner, say­ing, one thing yet remaines; besides all thy preparations, adde but this, let none of these be thy Christ, mistake them not, they are but sparkles comming from my fire, that onely can put life into thee, deny these, let me and my promise be thy pardon, thy peace, thy strength, and thou hast bought the pearle: I say, do but consider the mischiefe of this selfe, which causes in thee this sad mistake, and will worke in thee so remedi­lesse repentance.

Besides in the second place, The surviving nature of it. the surviving and outlasting nature of this Danger. 2 enemy should strike sad thoughts into us: Doubtlesse its the conceit of many (in whole bosome it liveth) that at one time or other they shall bee rid of it, it shall not alway lodge in them: but in the meane time that plea­singnesse of it within the bosome doth bewitch them so, that they rest in wanzing hope of it, without serious using of such meanes as might serve to cast it out of them; and so their thoughts perish, and selfe lives still in them and so will doe; some Sermon, fast or meanes (they hope) shall destroy it, (for they would bee rid of it) but this enemy hath nine lives and will never die quite, onely they might quell the poison and po­wer of it, if their hearts were serious; but then the meanes to effect it, require such attendance, that they chuse rather to sit still with ease: And although they doe take good paines, yet they doe but make themselves beleeve they would be rid of it; for indeed long custome hath stupified their hearts, and made them senslesse of their ayle, they have lost their old tendernesse and feeling of the mischiefe of it, and therefore they carry it with them to Church, to fasting, to sacraments, and to all good duties, [Page 144] but they lose it in none of them all, it returnes as it went, and out-lives them all. Alas! no wonder! how should a body of death be destroyed by shadowes, except that body of life, or rather that quickning Spirit, be brought in to cast it out, how should it give place? What wonder (if after all vowes, Bare offers & [...]mp [...]ements, or means, can­not encounter a body of death. and experience of the contrary) still Selfe of unchari­tablenesse, privie revenge, censuring, unmercifulnesse, selfe-ease, selfe in the creature, survives in the soule, and out-lives all affections of com­plaint and dislike, so long as the stronger man is not really sought unto to cast out this strong and to beare it downe by his promise and power, with head and shoulders? This would make the soule resolute and cor­diall, to say, I am resolved indeed to be rid of it: for I would not else have done that I have done to cast it out, I would never really have ad­mitted the Lord Jesus into me to doe it: for he comes strong, and will throw him out ere he have done. He that doth but wish a bad and noy­some Tenant were out of his house, Luke 11.21. may hold him in and lose his rent all his life long: but if he get a writ of (ejectio firmae) and bring the Sheriffe in person to throw him out by force and armes, he may be beleeved, that he would have him out. Doe then in this case as the poore Shunamite in the case of her dead childe, 2 King. 4.30. comming and moaning to Elisha, when he hastily sent Gehazi with his staffe, to lay it upon the childes face; that would not serve her turne: she caught the Prophet by the feet, saying: As the Lord liveth, and as thy soul liveth, I will not leave thee, and lind not, till she had brought him to the corps, where he found the worke to be of more hardnesse, then the laying on of a staffe by Gehazi, himselfe by the omnipotency of God was onely able to doe it.

Danger: 3 Thirdly, adde this one more, the closenesse and inwardnesse of this enemy of Selfe; The closenesse & inwardnesse of Selfe. consider how secret and scarce discernable it is: Take one or two instances for many: in the use of spirituall communion of the Saints, how difficult is it to discover the closenesse of this Selfe? and how privily it scrues it selfe into such fellowship; not for the true and spi­rituall ends thereof: but for some by respects, as the admiration of holy persons, contentation to a selfe-loving heart seeking her credit, or per­haps some knowledge, or the like. Oh! how hard is it to finde out this, that the scope of the soule is meerly and simply to draw up (as with the bucket of an hungry empty heart) that grace & understanding which is hidden in it? Again, so close and secret, is selfe, that it is a great diffi­culty to discerne selfe-joy, selfe-content comming from the creature, from entire and sound content flowing from Christ. It is as hard as to separate confused sorts of corn mixed together: Not but that the diffe­rence is great, but earthly Selfe so scrues and mixes it selfe with religi­ous, that oft-times the soule markes not the difference; so shee may fare well, and please her selfe, shee doth not so discern the principle whence it comes, but either preferres the content of the creature, or else mixes and confounds it with the best content, till the creature creep in too farre, the heart wax wanton and defiled; yea, so snarled, that it must cost her the vomiting of her morsels, ere she can recover a cleare appetite againe; so closely, and as it were betweeene the marrow and the bones, doth this lurking enemy lodge within us. So much for the danger.

Now from both these considerations, be we admonished, to conceive of, to abandon and cast out this enemy (I might call it as Paul calls death) this last enemy of our peace. Overcome this, Pressing of the admoniti­on. 1 Cor. 15. and all other shall give place: as we would obtaine that we run for, so (in Gods feare) let us be­ware of this enemy. Let us not bee as that foole in Salomon, when all is sayd, Though we bray him in a mortar, yet will not this Selfe depart. It is even as Saul was, whom as Samuel found, 1 Sam. 15. so hee was faint to leave with this wofull marke, Honour me before the people: so saith she, For­goe not thy selfe; but if the doctrine be true, shee will bee that last foe which will keep thee from conversion: Then either renounce her, or else say as that wofull wretch said of his harlot, I will have her, though I go to hell with her. So it must be, whether thou say so or not: therefore renounce not thy Lord Jesus, and his free grace, to melt, to soften, to save and change thy heart for the sake of her with whom (if thou wilt needs keep her in thy bosome) thou canst not possibly have a soft, a ten­der, a repenting heart: thou canst not thrive to heaven-ward, she will lye in wait for thy pretious soule, she will be as a canker to thy growth and prospering: thou shalt toyle and moyle, but she shall blast thy labours, and (as once one said of the cankers of a state) what's become of all our great Treaties, Voyages? Nothing: so I may say here, whats become of all my strife? how chance I grow no faster? Surely nothing: Thou art as thou wert, if not much worse, heaven is further off, an hard heart neerer the doore. Oh thou art smitten, and yet knowst not who smote thee. But now thou dost prevent the blow! I may say of this Selfe, as we say of Simoniacall contra [...]ts for Benefices, that such Simony creates a lapse. Will any Minister having a living freely offered him by his Patron, chuse to contract for money? Is he not well worthy to lose his living by lapse? The Lord Jesus is offered thee freely by thy Patron of Heaven, the Lord Almighty: wil nothing then serve thee but Simony, & to come to it by thy selfe? Thou deservest to forfeit him, and to be cast out by lapse. Thy money (O Selfe!) perish with thee; Act. 8. because that thou thin­kest by thy price to obtaine such a gift: Lo! thou hast no fellowship with this businesse!

I conclude therefore, lay not out thy silver for no bread, Esay 55.2. nor thy la­bour for that which profits not: eate good things, Esay 52. end. and let thy soul delight in fatnesse; enjoy the fruit of thy travell, and refuse no pains to cast nest & nest-egge on the dung-hill. Trust God upon his bare word for a prin­ciple of strength from Gods fountaine, which will hold out both Win­ter and Summer, when the Brookes of Tema shall be dried up. Cease joyning Selfe with Grace: Doe not thinke it so desolate a worke to hang upon a promise, except thy selfe have a finger in the worke, and feel some warmth from thine owne feathers. Bad digestion in the stomacke is not bettered by concoction: such as thy root is, such the branches will bee: and an errour in the foundation will meet thee perpetually in the buil­ding, so that either all must be puld downe againe (which is tedious) or else thou must rush forward with an uncomfortable spirit, and upbrai­ding conscience. False mixtures are odious to God, and hee who forbad the field to bee sowne with two graines, or a garment to be made of linnen and wollen, meant another thing (for what are these to [Page 146] him) but abhorred the soile of the soule should be sowne with selfe and Christ, and the backe apparelled with Christs robe upon an inward gar­ment of thine owne: 2 Cor. 5.5. Thou chusest to be cloathed upon, but God will have thee naked, for what use is there of covering one that is covered already? The mixing of divers heapes of corne together mars both; pease or tares are good in their kind, if severall, but if mixed, tares are soile in wheate, nay the wheat is marred by them. Duties and affections, if con­sidered, as fruits of Christ and his promise, are good things; but if they mixe and incorporate, then they prove soile and marre all. Filch not from God to bestow upon Selfe; feed her not with Gods dainties, rob not God to satisfie her, & to nourish up thy base heart against the simpli­city of grace; begge of the Lord, that he would teach thee to discerne copper from gold, and to shew thee the face of this Selfe in his glasse; to take out of thine heart, this slavish, base, unbeteaming and underbid­ding nature: be affraid lest thou shouldest undergo thy selfe in purchasing the pearle, looking more at the one bird in the hand, then two in the bush, and beeing so pennywise to detaine Gods due price, and to keepe selfe with her brats, selfe-pettishnesse, worldlinesse, ease, sloth, selfe-cre­dit, self-will, wit and instinct; that thou are pound foolish, and deprivest thy selfe of a pearle worth both all that thou forgoest (with an hun­dred fold gaine) and heaven it selfe at last. Hate Selfe for her selfe (in point of her enmity and contrariety of Spirit to the Lord Jesus) and then her branches will soone wither and lose their sap and life. And this may serve for the former branch of this use of Admonition.

Branch 2 to the godly.The second branch of this watchword may reach to the godly them­selves, who must know, that although they have escaped this gulfe in the maine point of beleeving (a mercy deserving the thanksgiving of their whole life) yet she is not quite expelled from being an inmate and daily pricke and goad in their side while they live a perpetuall Peninnah. Selfe a perpe­tuall enemy to the regene­rate. Let such then wonder, that the Lord should ever bring them out of the end­lesse maze of this selfe, and give them broken, humble and plaine hearts; to avoid the thousand turnings and doublings of a base spirit, 1 Sam. 1. and to tread the true path of wisdome, leading to life. Oh! (should they say) how loath would I be now to hazard my soule upon the successe of former la­bours? how loath would I bee in this barren world and base heart, to have the matter put to a venture? Oh! I would not for a world, be to beginne againe; a thousand prayses to him that hath not put my soule to such a perill, and not so onely, but, be warned also to beware, lest when this divell cannot deprive us of heaven, yet it should defeate us of our o­ther hopes, to grow in grace, to joy in our possession, to live by faith, to be sound in our worshipping of God and duties, to be fruitfull in graces, to serve our time, to bear our crosses, to persevere in our course, & to be ready for Gods comming. What is it but this wofull inmate that hinders in all these? what but this selfe and presuming of our selves causes grace to be so unthrifty and to hang downe the head? what but ascri­bing to our selves in our meanes using, makes them so unfruitfull? what but our utmost taking of our liberties, pleasures, ease and denying our selves nothing which hath but the least colour of lawfulnesse, causes Christians to be so full of sorrow and repentance? what is that which [Page 147] glues us so fast to the creature that we are loath to part with it, for peace of conscience, or the attaining of heaven, loth to die and goe hence? what caused Iob so much sorrow save the cure of this disease, Job 42.2. to teach him to abhorre himselfe? what save Selfe in the creature, wedding our selves to our next hand props of children, wealth, meanes, welfare, cau­ses the Lord to cut off these members altogether, that (as in the body which hath a leg or arme cut off) the spirits might not goe to that which is dead, but that which liveth, even from the streame to the fountaine? That we may learne by experience, if the base creature be so sweet, in which so small a dramme of the Lord is, what is then the God of the creature worth?

Why should the Lord afflict the godly with so much sorrow, save this, that they will not be brought to improve the Lord for his strength to subdue their lusts and corruptions in speciall, to make good his pro­mises, to be alsufficient in outward blessings, to uphold us in our straits? But we content our selves in this, that we have found him good to us in pardon and reconciliation; thinking the danger to be past, and our selves free from taking care for the subduing of this wofull Selfe in the course of sanctification: I might instance in twenty particulars, take it in these two: what should so much sting a poore soule as this, that out of her owne doores an enemy should come forth: even this Selfe, (lur­king in the secret corners of the heart, unmortified) selfe in revenge, in unmercifulnesse, in deadnesse of spirit, security and pride, wantonnesse and unbeliefe, which should dishonor that God, and wound that Spirit of grace, which hath so lovingly vouchsafed to rid us of our first guilt and feare of wrath, that we might be his owne redeemed ones, and not serve our selves? Againe, if Selfe be so dangerous as to hold off the unbelee­ving soule from faith: how dangerous is it, in stopping the passages of our comfort dayly from the promise, or in threatning us some mischiefe, ere we finish our course with perseverance? Could he that hath runne a long and faire race toward the prise, and is well neere come to it, endure one who should stand armed and by force stoppe him from getting the silver bell? how should that enemy (even this wicked Haman) bee ab­horred by us, that should defeate us thus? yea, if it were but the making of that doore of heaven, more narrow in the entrance then it need be, 2 Pet. 1.11. whereas the Lord hath set it wide open to receive us after our poore pil­grimage is ended, how odious should such an adversary be to us? But I returne to other uses of the doctrine. This may serve for both branches of Admonition.

A second use is Terror, and that in two Branches: First, to all prophane Vse 2 ones and contemners of the Gospel, and of the power of conversion: Terror in two Branches. 1. If Selfe in the most for­ward profes­sors be so dan­gerous, what shall become of the loose libertine and ungodly wretch? Looke about ye, and be affraid of your condition▪ if such as are so fair for salvation, and have passed through so many steps toward it who both in their judgements of others, (and perhaps in their owne deluded opini­ons) are out of danger, yet faile of their purposes, because they strive unlawfully, where shall such as you appeare? Oh yee libertines joviall and merry companions, who make Religion a vaile for your loosenesse, and your civility an excuse for your ungodlinesse! did yee never duly weigh this doctrine? wofull creatures, (who care for no Religion, but so [Page 148] farre as it wil stand with your lusts) what face will ye behold the judge withall when ye shall see thousands of all sorts, both Ministers who have preached Christ in the streets and cast out divells; Matth. 7. Psal. 12. others who have a­bode the heat of the day in Gods vineyard, yet for lacke of self-deniall to lose all; and yet you have hated the Gospel as a snake or a toade, be­cause it threatens your liberties, yea sweare that yee will be curbed by none of these Preachers, your tongues are your owne, and no Lord shall controll you: Tell me I pray you, what confusion of thought shall cease upon you in that day? you shall stand in the forlorne ranke of the battell, and shall be as stubble for the fire irresistable! you shall have the con­vincement within yee of a thousand witnesses, and yeeld to damnation, as speechlesse, and hugge the divells, and say to hell thou art my portion, and to the damned you are our companions: Job 21.33. As Iob speakes of the wic­ked, who rejoyced in the earth, the clouds of the valley are sweet to us; so I say to these, That which ye have sought shall bee your reward; de­struction shall be your end, because you sought no better.

Oh! let me adde one word: (Oh, that I could perswade you!) per­haps you will fight against me with mine owne doctrine, Object. and say, if the painfull lose heaven, they can but lose it who take no pains, and why then besides, should they lose so many lusts and worldly pleasures as they en­joy? Answ. I answer, this is as if a Traitor should answer, why should I be loy­all, when as yet I may be hanged for cutting a purse? Doe neither: what necessity is that ye should perish either way? should one runne in­to a pest-house, because he may die of a burning ague, though he should shunne the plague? Doe what lies in you both by physicke and diet to escape both: But first you must take heed of wasting your conscience o­penly, ere you can get a good and sound conscience void of selfe and self-love: There must be a beginning; and perhaps a prophane heart may sooner become an humbled one then an hollow heart, which will see no­thing amisse. He that breaks off thy prophanesse, may also grant thee sin­cerity in thine endeavour: get but a seed of God into thee, and thou shalt shunne both the right hand and the left hand evills: I bid thee first to re­nounce the grosser lusts, and then the smaller shall follow, and Gods yoke may prove sweeter then both: Be not dismaide, because some have miscarried in a higher degree; for better is he that crawles up the hill by little and little (though a creeple) then he who is neere the toppe, and Branch 2 tumbling downeward. of Terror. Pharisees ter­rified. Matth. 6. Rom. 12.1. So much for the first Branch.

Secondly, this no lesse chokepeare for all pharisees and formall hypo­crites, whose Religion rests in their duties: of these I have spoken in part before; the lesse may serve here. Except your righteousnesse exceed the righteousnesse of such, ye shall certainly perish: Selfe will destroy many that goe beyond you, and their error must lye downe with them in the dust when all is done, as Iob saith, Chap. 21. It must be a reasonable, a spirituall sacrifice of subjection to God, which he will accept: deale not with multiplication but subtraction; keep your sheep & sacrifices to your selves: Psal. 40. The Lords are the Sheepe of a thousand hills: he needs none of such offerings: say with the Prophet, A body thou hast given me, Lo heere I come: but come without thy Selfe and confidence therein, and cast out old enmity of corruption, acknowledge and kisse the Sonne, [Page 149] for his sea onely can sweep away thy dunghill and dregs: away with thy morality and morall swasions, bring them to the Spirit of Christ, and he that shall drown them all in his sea; Psal. 2. ult. and this shall breed thee more pe [...]ce in one day, then thine own course all the whole yeare, which (the longer thou tradest with it) the sadder fruit it shall breed thee, and at last the worst of all. So much for Terror.

The third use of the point, is instruction, and that in sundry particu­lars. Vse 3 First, to teach us a true judgement of this enemy of our peace, Instruction. and Branch 1 what censure to passe of her. Neither adultery, murther, oppression, Selfe exceeds op [...]n evills in her delusion and [...]f [...]ction. nor any such lust can defeate us of our last hopes, but this Self may and will: Reckon up thine enemies, (perhaps thou wilt say, thou hast many, no man more then thou;) some that seeke thy shame, some thy goods, some thy life, and all these thou complainest of, no man need bid thee be revenged of them, or watch them a shrewd turne; but I tell thee, an enemy within thy bosome, counted thy darling and close friend, one called Selfe, is a more deadly enemy, and can doe thee more hurt, then all of them together; hereafter raile not upon the evill world, thy cruell Landlord, thy false friend, bankerupts who have runne away with thy goods, or thy bad wife that stings thee with her tongue, thy bad chil­dren, ill neighbours, thy persecutors; not one of these but may set thee a steppe forward to heaven, none can deprive thee of it: but Selfe can and will; world, divell and his instruments, could not hurt thee, were it not for this traitor, which sets open the doore unto them to tempt, to defile thee: See Naaman here, in what a wildred case he is! except the Lord had made him see his enemy, and undoe all his crosse selfe-wil­lednesse, and waywardnesse, and to stop to Gods way, yea and glad to scape so too; unto what a perplexity had he brought himselfe after, be­sides his pudder for the present: even so, know thou, that when thou hast runne into thy long error, thou must come backe againe this way of selfe-deniall, or else the further thou goest, the worse will thy case bee: Oh! it is a tugging crying sinne, it wearies ten Preachers to denounce against it: Oh! to what a sweete peace had the Lord brought many an hearer of the word had it not beene for this: Beloved, we have had some faithfull servants of Christ, both living and happily dead among us, who have confessed, that by this Selfe and her meanes, they have spent forty years ere they could come to beleeve, and do we look to make it a short cut of forty daies? therefore mutter not at thine enemies, much lesse at the Lord, but at thy selfe, and say, thy perdition is from thy selfe; God is enlarged, Hosea 13.9. but Selfe hath hidebound thee and straited thee in thine owne bowells; count that Sermon which hath taught thee this lesson one of the best that ever thou heardest. Luke 5. There were many lepers in the daies of Elisha, but he was sent to none, save to Naaman the Syrian, and hee had beene sent to him also in vaine, if Selfe might have borne sway.

A second Branch of Instruction is, of Instruction. Be not offen­ded with crosses. to stay that impatience of our spi­rits, Branch 2 which usually falls from us, under the visitations of God, either upon our whole man, or body, soul and conscience, state, posterity or whatsoe­ver. For why? should we murmur against him that by wounding our side, should let out an impostume which would else kill us, such an one as no other meane would have cured, save this? doubtlesse (as Hezekia [Page 150] saith) By this, man liveth. And Iob, cap. 33. Elihu tells us, Hereby, even by the corrections which he hath sealed (such as he there mentioneth) consumptions, Esay 3.8. fevers and diseases which take away stomack and the like, the Lord hideth the pride of man, which is selfe: he brings to the pits brinke of the grave that he may keep the soule from hell, even the ne­thermost pit. Oh! when the bladder of Selfe, and Pride, and Presum­ption, is prickt, and the bubbling froath, and windy puffing thereof, is let out, a man comes to see himselfe as hee is, a forlorne creature; then his duties, affections, hopes, sorrowes, desires and performances vanish: no man can so basely thinke of him, as he conceives of himselfe, then hee is vile, & dust and ashes in his own eyes! Who is more free from all arroga­ting to himselfe and his owne righteousnesse, then one that lies all pale, and consumed with paine and sicknesse? When we doe meet with one, (except some desperate blinde Pharisee) who in his extremity dare trust to himselfe? where is then his vain-glory, his boasting of devotions, fasts, prayers, and alms? Alas! the image of them is despised, the pride of life is crack't, and the great stomacke is broken: and then his high thoughts, which exalted themselves against Christ, and an humble heart, quaile and come downe. Crosses are great meanes to let out Selfe out of the Soule. Then if an interpreter come, one of a thou­sand, to declare his righteousnesse, how welcome is hee? When the heart is empty of Selfe, then doth the Lord commonly fill it with good things; and when it despaireth of selfe-hope, then the Lord saith: Deli­ver him, I have received a ransome.

Hence it is that Iob, cap. 10.12. saith: Thy visitations (O Lord) have preserved my spirit. And the truth is, it is well in these dead times, if any thing will doe it! As Paul Phil. 3. saith, If by any meanes I may attain it. The word (without some afflictions upon mens spirits, or name, bodies or posterity, and that in some stinging kinde) pierces not; the spirit is straitned. Sometims after long struglings and wrastlings of men with this Selfe, hoping to picke somewhat out of their owne strength, they are tired and wearied in their way, and their former feares come upon them a-fresh, so that they can finde no rest in their bones: Then they begin to consider seriously of it, and conclude, There is a pad in the straw: still they crosse the worke of God in one kinde, as fast as they fur­ther it another: Surely they resolve an heart of hollownesse, sloath, un­soundnesse and loathnesse to renounce the creature, or their stoutnesse, and sullen heart, or the warmth of their owne feathers, their zealous af­fections. These or the like oppose the nakednesse and simplicity of the promise, and keep the conscience in snares and defilements, and they cry out, Miserable men! who shall deliver us? And sometimes by other af­fronts, the Lord is faine to sharpen the point of his convincing ordinance, that the Soule may think the Lord is in sad earnest, when she findes him to hunt her out in every corner, and give her no rest till she can be content to be saved any way, so she may be saved: A very Papist in his straits will disclaime himselfe, and say, It is safest for the avoyding of vain-glo­ry, to cleave onely to mercie, and shall we that professe none but Christ, come short of them?

To conclude then, as we read Heb. 12. My son, refuse not the chaste­ning of the Lord, Job. 7.18. nor grudge at his visitations, as Iob once murmured. Why dost thou visit him every morning, and try him every moment? Why [Page 151] dost thou set mee as a marke against thee? But in the issue of that great trouble, he was of another mind, saying, cap. 9.31. My very cloathes de­file me: And cap. 42.4. Now have I seene thee; therefore I abhorre my selfe. Let us doe likewise, and abhorre our owne murmurings at our crosses: for although they are irksome to the flesh, yet they are whole­some for the spirit; as we say of the body, that when the spleen is smal­lest, that is best: So, the body of grace is at best, when that Spirit in us which lusteth to envie, to selfe-love and carnall ends, is brought lowest. Rejoyce therefore, and attend closely to this worke of Gods visitation. Jam. 4.4. Say as once one answered to him that discouraged him from New Eng­lands voyage, by the wants and affronts which hee should meet with there, and in his journey, as lacke of diet, good lodging, and the like: Oh (saith he) what know I, but by this abasement, the Lord will crucifie me to this world, and the contents of it, marriage, pleasures, travelling up and down, belly, gain, & the like? What shall I lose by this bargain? David in his heavie affliction of spirit, Psal. 51. could say, My sinne is ever be­fore me! yea, the sinne of his Nature, and that Selfe, the seed of all e­vill, was then terrible: whereas before in his jollity, neither murther nor adultery was sensible. Looke up to God, and beseech him, that in this glasse of conscience, affliction I meane, thou mayst behold the thiefe that doth thee all the hurt; that Grace by little and little may drop in, and Selfe goe out, that thou mayst partake his righteousnesse, who emptied himselfe of all, mayst learne obedience by sufferings, and behold that venome which hath drunke up and wasted the spirit of selfe-deniall and faith, and marred all thy hearings, and use of meanes till this houre: one­ly this caveat I add, Let no man ascribe more to crosses then is their due. They cannot worke of themselves, save in and by the Word: But where the seed lieth under the dry clod, this storme may possibly moysten and breake it, and cause the seed to root and grow up. So much for this use. There is yet another use of instruction remaining: But I have al­ready been too long: I must referre it with the other uses which fol­low, to the next Sermon. Here therefore an end for this time. Let us pray, &c.

THE SIXTH LECTVRE CON­tinued upon the eleventh Verse; and so forth on to the verse following.

2 Kings WEE laboured as wee could (beloved) to come to­wards an end of this maine point of Selfe in the last exercise; but were faine to breake off in the Branch 3 use of instruction. of Instruction. Therefore no further to trou­ble you, we come to the third and last branch of it. And that is to teach us what the reason is of so much irresolution and staggering in the spirits of many Professors: Staggering & unproficiencie of Christians in the fruit of Selfe. why their faces are all so pale, & their hands are upon their loyns and sides, as a womans whose paines are upon her, the fruit being come to the birth, but no strength to bring forth? Where almost are there any other now-a-dayes to bee found? (except wee meane such as never came to feele themselves in a streit at all:) sure it is, their number is great, who (although in measure they affect the best things, and to set such a price upon them, as that they are loath to goe without them at last: yet) still professe they can attaine small set­lednesse, and rest upon the promise with perswasion & comfort. Surely the reason is, because (although as they conceive) that desire which is in them toward God, comes from the Word which hath convinced them of their need; yet either they are ignorant of that which is able to settle them, viz. the freedome of the promise of forgivenes comming from the [Page 153] heart of a reconciled God in his Sonne: or else will take no paines to di­gest and rivet it in their owne hearts; but chuse to wanze away in their owne inconstancie, being glad when they feele any affections stirring in them; but when they are cold and dead in their spirits againe, then their hopes turne to feares; and leave them so conceited, as if there were no way left for them to recover any setling or confidence. This policie of Satan to hold hearers upon this rolling stone of their owne bottomes, is no other, save that he blind-folds them with this Selfe and selfe-love. For why? so long as they were meerly carnall, and led by prophane Selfe, they confesse, God might justly cast them off. But when once they finde their mindes and hearts to be truely bent, and set heaven-ward then they conceive themselves as other manner persons, and thinke that no man can blame them if they looke for some fruit of their labour; and wonderfull difficult it is to draw them from a carnall savour, even in the most spirituall things of God. Wherefore (say they) have we zeale and feelings, and hopes by our hearing the promise, save that wee should ascribe somewhat to them, and thinke our selves in better case then when we wanted them? And whence are they, save from the word and the glad tidings of the Gospel? To whom I answer, I grant all to be true which you have said: but what then? Is there no difference (thinke you) betweene the newes of salvation offered to a needing soule, rejoycing to heare that one lying in the dungeon may come out and re­sting in some hope that it may be his owne portion, and betweene one who is actually drawne out of it, by applying those cords to himselfe, which God hath laid before him, I meane by beleeving the promise to be his owne? Are there no degrees of the worke of the Gospel, save on­ly to fall in love with it, because it pleases us? Put case the Lord is con­tent at first to draw us with the cords of a man, that is by an object which is welcome to nature, while we are uncapable of further things; shall this satisfie the soule, and make it by and by to thinke it selfe in good case?

Is there not a condition of the offer, as well as some preparations wrought by the offer? or shall some pangs of hope, jealousie, sorrow, loathnesse to forgoe the promise, be set by as much as the promise it self beleeved? No surely, for so the Maide should bee preferred before the Mistresse, and those passions of the soule which God useth for the pulling of her closer to himself, in the embracing the offer, shall be equalled with faith it selfe, which were most absurd: For why? faith is a worke issu­ing from the digestive power of the Spirit, so urging the faithfull mea­ning of God, reconciled to a sinfull wretch in Christ, that he is willing to put away all enmity, and become a father to pardon her and set her at liberty: whereupon the soule so fastens, that finding such properties in her selfe, as belong to such an one; shee with holy and humble bold­nesse, takes them to her selfe as her owne portion never to be taken from her. To apply the answer, the cause of such staggering is self-love. That which you feele to agree with your selves, and to come easily, plea­seth you too well, and causeth you to dwell upon it too long, and to with­hold you from better things. The remedy of your disease must bee, to ascribe no more to your selves, but to the glory of grace, to abase selfe, [Page 154] and to exalt mercy, to renounce all selfe-reflex from duties and endea­vors of your owne, because they cannot shed any meritorious bloud to save you, and to claspe to that promise which is established upon a satisfaction to justice; which though it be out of your selves, yet is (af­ter a sort) made your owne by him that promiseth; because faith is his gift, and he hath covenanted to give it you for that end and purpose. What skils it how little grace you feele within, when as he who offereth you mercy, onely seeke such as want it, that he may have the glory? Or what shall it boote you to thinke you have lesse sinne then others, when as he who calls you to forgivenesse, cares not how great it be, so it hinder not your beleeving in him, Read this wisely. who seekes the superabounding of grace where sinne hath abounded? Accept then such grace offered, as those in whom nothing dwelleth toward any grace; Grace best ac­cepted by such as of them­selves are emptiest of it. and as if yee had stept no one step toward it, more then the vilest publican and sinner have done.

Be content to gird your selves and serve grace, and let not grace at­tend you, as if you had wrong if it be not laid in your laps, but come under the banner and authority of it, the ends and honour of it. It is something that grace runnes in your streame, but your staggerings shall never cease, till your streame be dried up and turned to runne meerly in Gods streame, to be carried, both whither, how soone, how and how farre it shall please him: Use all meanes, walke so in the way, as making use of all incouragements; but still looke forward to the price of the high calling of God: boast not your selves, as if you had put off your harnesse: But rather thinke thus, if it be so joyfull a message to heare of a pardon, how much better were it, to sue it out, and apply it to my selfe? and how wofully should it sting me, if any things should come betweene cup and lip, to defeat me of it? Remember, that all preparations of grace serve onely to testifie to the soule, that the Lord hath beene at worke, not that it should rest in a taste of absent, but presse on with unwearied­nesse, to obtaine the fulnesse of a present and enjoyed happinesse, and betrust it selfe wholly to his workemanship, who would never have begunne, if it had not beene in his power and will to finish. Stand there­fore at his curtesie wholly, as disabled in thy selfe to cooperate with him, much lesse to have him at the bent of thy bow: binde Selfe to the altar with cordes, and turne thy active medling spirit, into a meere passive and waiting spirit upon the worke of God; not as a slave, nor as a loyterer, but as a self-denyer, and one whose strength is to sit still, and behold the salvation of God. Oh (beloved!) that I could so follow this councell of mine with effectuall prayer to the Lord, that through mercy it might be­come a mean to put to an happy end those endlesse & innumerable com­plaints of staggering consciences, & to settle them in some tolerable mea­sure, with comfort and quietnesse: And so much may also serve for this third and last Branch of instruction.

Vse 4 The fourth use of this point, may be examination of your selves con­cerning this secret sinne of Selfe. Examination. I say not the being of it (for hee that would be rid of it, must goe out of the world) but the raigning and defi­ling and deceiving power of it, to keepe the soule from Christ: I need not be large in this: I have prevented my selfe already in all which I have [Page 155] said before, to describe this theefe by his markes: But what shall it profit you (brethren) to say, they are laid down in the opening of the doctrine, if ye let them lie there & apply none of them to your selves to find out your owne let? What shall it availe, that I have told you what grosse Selfe is, and what this secret and wyredrawne Selfe is? To have shewed you many instances of it? The steppes and degrees of it? The carriage of it, both in the ground, the proceeding and the scope of it? The reasons of it, both from the cursed nature of Selfe, the curse of God, and Satans ad­vantage? What good will it doe you to heare the danger of it descri­bed, by the naturalnesse, subtilty, closenesse, violence of it? If none of all these will stirre ye up to cry out and aske, Am I the man O Lord? or with Rebecca feeling her twins to stirre within her, to goe to God for counsell? Alas brethren! To this end all serves else, all is as water run­ning over in a full vessell; some of yee perhaps will say, there is so much said of this, that it fills your head, so that ye know not where to beginne? I answer, If it be so much, it may make some amends for the little or no­thing which most men will speake of it (and oh! that it might occasion others to speake more:) But to answer you, I say, take any one of these, and trie your selves by it; especially cull out such instances and markes as you thinke sort best with your condition: let not plenty make you barren.

Who knoweth what is in the spirit of man save the Lord and it selfe? Or rather the Lord searching the heart by his owne Spirit, Jerem. 17. and teaching it to dive into the depth and secrets of sinne? Selfe requi­reth good and deepe search­ [...]ng. Who can judge whether it be grosse Selfe or privy and subtill Selfe which pesters the soule, and dis­ables the promise? Who knowes whether ease or pride, feare or presum­ption, conceit or error and ignorance hinder most? Try therefore thy selfe; knowest thou not that Selfe must stoope, if Christ enter: doe not thinke that because here thou maiest finde some markes of this else, therefore by and by thou hast snatcht him; no, no, thousands who know their diseases, carry them under their privy garments as running sores, till they destroy them; especially remember, if Selfe bee so deepe an evill, so naturall a twinne, eating, laughing, and living in thy bosome with such familiarity and bewitching; what, save the infinite wisedome and power of God can worke the discovery or resolvednesse of heart to cast it out? Therefore, not to urge any thing already urged in speciall, I doe onely in generall urge thee to make use of what hath beene said al­ready of this mischiefe? Goe aside, hide thy selfe in thy chamber, Esay 26. powre out thine heart to God, beseech him to helpe thee with faithful­nesse in the search (else thou wilt end as thou beganst) not to spare thy self, but desiring that the spears point which pierced Christ sides, might let out the thoughts of thy heart in this kinde, or rather that the sword of conviction may open the bowells of it and shed them to the ground; doe not this work when thou art otherwise occupied, and hast other businesse to doe, thou shalt finde this work enough alone, if not too much for thee, and doe it by frequent meditation, which is nothing else save making the truth of God thine owne; and that which thou canst not finde thy selfe guilty of at one time or perhaps capable of, or able to lay to heart, to ab­horre or to finde sweetnesse in the doing of; goe to it another, goe on [Page 156] where thou leftst (praying God thou maiest not be new to beginne) and thou shalt finde, that at another time the second or the third, thou shalt obtaine it: Thou shalt not repent thee of thy labour, in thus preventing and cutting short that enemy, which would else have prevented and cut thee off from grace: only resolve of this, that till the Lord hath groun­ded thee in the truth of this doctrine, a principle of practicall Cate­chisme) it is impossible for thee to thrive in grace or use of meanes?

Further pres­sing of the triall.Say therefore thus to the Lord: Thou knowest the paines of thy ser­vant in the use of meanes; thou knowest how poorly I have thriven un­der them, how little my faith, my comfort, my obedience is! how rea­dy I am to deceive my selfe in that I seeme to have, to take up my rest therein, that so I may not be molested any longer, but soke my selfe in the dregges of my ease and will, not to stirre one inch off my owne ground. Now Lord, if thou wilt be pleased to shew me, wh [...]t hath done me all this hurt, I should infinitely blesse thee! I am not so foolish (I thanke thee) as to trade for religion, and yet crosse mine owne ends, in wilfull holding any evill within my bosome, which should deprive mee of my hopes! I am willing to be informed and heare of the worst; yea, to unbottome my selfe of my old rotten mixtures, and false grounds, for the bettering of mine estate, rather then to sleep in death, and lie down with them in the dust! Lord, therefore, now (before my heart bee har­dened in custome and security) blesse mine examination to the true ends which it serves for.

Here I thought to have ended the use: but there comes one objection to my minde, Object. Do all see this Selfe who are truly conver­ted which must be answered: For some will say, You make a great discourse of this Self: What think you? Are there not many Chri­stians truly converted to God, who never discerned this disease, as you have described it, and yet are unfeigned and true converts and beleevers? Answ. 1 I answer you 2. or 3. wayes. First, (hoping that their Quaere proceeds not from self-cavilling, The grace of election wor­king a greater measure of humiliation and tender­nesse in some poore soules who want this know­ledge, supplies this want sweetly. but from simplicity) thus: Many poor soules have through mercy obtained from the Lord a great measure of brokennesse of heart, & humblenesse of spirit, more then the common sort of Professors either have or seek; and by this means (their helpes in both publique and private, being few, and their discouragements many) the Lord behol­ding them in the grace of his election, supplies all wants by his owne Spirit, keepes them hungry, abases them in the sense of their many infir­mities, puts in a spirit of perpetuall jealousie over themselves, and works them to a marveilous plainnesse of heart to loath all falshood as they can discerne it; and so perfects the work of faith in them secretly farre other­wise, then (in such poore creatures might bee expected:) of these, I say, that although perhaps they heare not so much discourse of the name and dangerous markes of Selfe, yet they feele the realnesse of it within them­selves: and are better acquainted with it, then many who heare more of it. And these persons if it should please the Lord to bring that home in doctrine, use and admonition unto them, which I have spoken would be formost in acknowledging and blessing God for such truth, and make better use of it then the most doe.

Answ. 2 Secondly, I answer, Satan and corruption in these last daies, doe con­spire to withold many subtill, wise and carnall worldlings from embra­cing [Page 157] the truth then ever: and as all Arts, so this art of Selfe, serving into the truths of God, (by the counterfeiting and deceiving of men) is grown rife and perfect; Satan more prevailes with this sub­till world then ever. Ephes. 4.14. therefore needs the more exact and carefull countermi­ning.

Thirdly, the Spirit of God under constant meanes workes leasurely: and therefore corruption is not cast out all at once, but by long discipline and discovery of it, by the word: and in the multitude of helpes (such as Answ. 3 God be thanked) have beene enjoyed in sundry places, much rankenesse hath growne (as a canker in a faire apple) in the spirits of many Profes­sors, as pride, selfe-conceit and prejudice; which the Lord hath justly punished (as I noted in the reasons) with a spirit of fulsomenesse and furfet, hardnesse of heart, and difficulty of perswasion; so that in these daies, that old tendernesse and selfe-deniall which possessed the spirits of most Christians, is rare to finde. Much need therefore of urging this doctrine in these our daies. Much more need therefore there is of this doctrine to be urged in these dayes; that such as are the Lords, and yet held under this snare may be pulled out and saved, and those who are not, may be left therein, because they would not receive the truth in the naked love of it.

Lastly, to end this use, this I adde, That although the Lord should Answ. 4 have called home many, without any former knowledge of Selfe, in any great measure: yet I doubt not, but when they do come to a better view of it, they will both mend their former bottomes, see cause to trust God and glorifie his grace in Christ more then ever before; and also looke to themselves in the course of their sanctification the more watchfully, lest this enemy should hurt them more in that, then it did in the matter of their first conversion. However I see no cause, why the more cleare dis­covery of the will and way of God, should seeme superfluous; because God had his number, when the light shined not so cleerly. And so much for answer to this question. We may discover it by these marks. First, by the true humbling of the soule. A proud heart will have her will to die for it: Because pride hath high thoughts and must be satisfied, as Rabel with children, or else shee dies. And her daughters having lost their children by Herods sword, would not be satisfied, because they were not. See an example in those fugitives, Ierem. 43. They would go into Egypt or else all is marred. But the humble, lowly heart, is glad to stoop to any conditions. The former is a dogged, stout, invincible heart. The other is a broken and yeelding one; it will indure any tearmes of selfe-deniall to abase it selfe. Will God have him poore, in meane account, suffer losse of goods, liberties for him? He is content, laies hand upon his mouth: not a word my soule, God will have it thus. Will God have Paul preach? He stoops to it. Will he have him not preach in Bythinia, but in Macedonia? He descants not. Will he have him goe from prea­ching to prison, to banishment, to the sword? He is content: If Michel mocke David, he will yet be more wise: If Sheme [...] will curse him, hee will not revenge: If he must lose his Kingdome, let the Lord doe with him as he will.

The second Triall, Judge thy selfe not in coole bloud, but when thou art put to it: Then Self will most recoile, and selfe-deniall will most appeare. Then is a souldier tried for courage, when his enemy is upon [Page 158] him, as Sampson. When temptation is absent, a foole is wise, a froward one is patient, an unchaste one is chaste. But trie him and hee will act himselfe, and shew his mettall: In a good and peaceable time, it is little to be good, but to be so where Satans throne is, is somewhat: in the midst of an adulterous generation to shine, is some signe of selfe-deniall.

Thirdly, trie thy selfe-deniall, by thy forsaking of gainefull sinnes. Saul will kill the refuse of Amalek, but the King and the fat cattell and the best of jewells he will save. David will not kill Saul, to hasten a Kingdome. When two plead at the soules barre, gaine and conscience, only then is thy selfe-deniall searched. Then looke to thy tacklings. When Selfe is not importunate, one Selfe may crosse another. But if in importunity, the soule be rough and resist, it is a signe of denying her selfe. Observe narrowly on whose side thou givest sentence, when Christ and Lust pleade together, as the two harlots. If the sword of the word decide, all is well. If Abraham will renounce himselfe in his dear affection to Isaac, God may trust him for ever.

Fourthly, Try thy selfe in point of free willingnesse to search out the expresse will of God in a case of doubt; without shuffling and crooking the rule of God to thine owne bent. Thus did Balaam cosen himselfe with his consulting with God, and speaking against an house full of gold, but taking an handfull and going with the messengers; hee had light at a key hole to tell him he must not go, yet he quasht it. Iohanan & his men prayed Ieremy to consult with God: but still hoping they should have a grant, but being told he refused. There is no halting before the Creeple: The Lord knowes the meaning of the Spirit. There is a light in the minde, but the inspiring, the straitning of it is from God. Good wares will abide the light; Bad will not: And truth seekes no corners: But Selfe doth; and will say, I would not put my mony to use; but that it is against a Common-wealth to keepe it. I would bee strict in a Sabbath, but that it is too Jewish: such figleaves our nakednesse will sow together. So much for this.

Againe, let this doctrine of Selfe, teach us wisely to trie our sanctifica­tion, and the truth of it, as well as our justification, and the effectualnesse thereof. Selfe remaines in the best to defile their holiest endeavours in part: But in hypocrites it defiles both persons and actions wholly. So that it should make us wary how farre we ascribe to our sanctification, except wee can prove our principle to be sound. Selfe will deceive us with false colours of holinesse, if we be not wary; for there bee many things which carry a strong shew of it, and yet come from a false ground: All is not gold that glisters: distinguish therefore our sanctification, from all false principles which doe make semblance of it to deceive others and especially our selves. An easie thing it is, (as I once read in a godly mans writings) for an erroneous heart, to goe forth in the strength of false principles of Selfe, assisted with education, Selfe in naturall parts, Selfe in lusts, Selfe in the power of Ordinances or Evangelicall light, Selfe customes with many such like as these, Selfe feare and bondage examples. To give a little taste of a few of these, that by the paw wee may judge of the Lion, and perceive how farre sanctification lies above Selfe. First take naturall Selfe to taske, both in her affections, abilities [Page 159] and conscience. Naturall affections may deceive thus, Abraham would needs have Ismael live in Gods sight out of a naturall affection, Isaac would have Esau enjoy the blessing against the promise. A woman hath a sicke child which shee earnestly desires to live, and goes to God for it, though without faith, being a naturall woman. Christ is not the strength of the prayer, but nature. See Hos. 7.14. Affections are good, (as we see in Hanna) if under faith. But this error is thus discovered: when the object is spirituall, and the motive spirituall, the affection is sound; but when the soule is not carried beyond a naturall object, (as when a woman having her child recovered, prayes no more) it is a signe of meere nature, See Gen. 20.24. in the Shechemites. Againe, when naturall affections onely carry the soule, then meere softnesse of nature acts a man, but not tendernesse of heart: softnesse of nature will yeeld both wayes; it will pitty an offender being punisht, as well as an innocent, it will be curteous to all sorts alike, without respect of grace or desert: why? Because it is onely generall, nature proceeding alway one way. Softnesse will yeeld in the Church to counsell, and out of the Church to ill company. But Iosias his tendernesse yeelded but one way, that is to the Law of God; but was opposite to Idolls, and destroyed them. Mourning women hired at funeralls, or stageplayers weepe for good and bad. Ieremy weepes for Iosia, the breath of their nostrills, Lam. 3. and for the Church Ierem. 9.1. So much for this.

The like I say of naturall abilities; They oft come in the roome of Christ and Grace: The lackey rides, and the Prince goes on foote. Na­turall Abilities, are wit, expressions, memory, judiciousnesse and the like; in prayer, conference, repetitions of Sermons &c. But the error is dis­cerned thus: Abilities doe not humble or change the soule, as true san­ctification doth, but puffes up the heart rather; Grace with giftes, aba­ses the soule. See for this Acts 3.12. Revel. 9.10.21. Faith the nearer it comes to God, the humbler it makes a man; it is an emptying grace of Selfe. Againe, parts will not keepe a man from sinne as grace will. A­bilities will not reach to suffer for God, though they seeme to act for him, if suffering come, Selfe rages. But Grace goes forth in Gods strength, Psal. 84.5.6. They went through Baca, Psal. 84. yet from strength to strength. Love is wanting to only-Abilities: Abilities only looke at themselves, as their own excellency: but grace makes God her excellency: only a naturall man beholds the Minister in his parts, not his spiritualnes. 2 Cor. 4.7.

So I say touching naturall conscience: Rom. 2.14.15. The heathens by naturall conscience, accused or excused themselves. But this is easily dis­cerned, because such a conscience acts a man onely in a naturall way: As they of Listra thinking the Apostles to be Gods, brought their Bulls to sacrifice to them: many a drunkard taxes himselfe, but his taxing is weak and vanishes; but a spirituall conscience is firme and overpowring: Again, a naturall conscience can be but morall at most, as not to lie, swear; but a spirituall embraces supernaturally revealed things, as faith, regenera­tion. And put case such a conscience have some light of the word added to it, yet without grace by the word, corruption is not subdued, as it is in a man who lookes into the mirror of the word: See 2 Cor. 3.18. So much for these three Branches of Nature.

The second triall is of education: It is with many Christians as with Empericks they have learned some receits from able Physitians, but want grounds of Art to minister physicke themselves. So many have had good education with Ioash under Iehoiada, and act accordingly. But the discovery of these is, that they are soone weary of Gods worke (I say not onely in it, for so may a good man) but of it; because their principle is outward: but the sanctified soule being inwardly stirred from the Spi­rit, is unwearied. See Esay 30.31. They are carried in Gods armes. But the other walk as a creeple forced to goe by some externall mover: now forced motions cannot bee perpetuall, as the motion of legs strengthened by sinewes and joints. Againe, a man onely acted by edu­cation, hath two motions, like the orbes of heaven, moved by their owne circular motion, and yet retrograded by the primum mobile: But a sanctified motion is uniforme in it selfe; if he be in a good family, hee moves onely according to the good meanes thereof, not according to his corrupt motion. And when the party is furthest off his Parents or Tea­chers, the falsely principled, are most sluggish and at last faint utterly: not so hee who is acted by grace; read Iudg. 2.19. Iudg. 4.1. As the glasse which yeelds reflection, no longer then it is backed with steel. A stone will flie a while so long as the strength of the arme abides in it, but no longer; because it is acted contray to the principle. Examine thy selfe about this now; one day thou wilt else rue it: Beleeve not every shew. He whom Christ hath traind up, drinkes in his raine, his instru­ction, is carried as I may say upon his shoulders, is cared for by him, blessed and upheld by him, though his naturall parts be never so weake, feeble and poore, whereas the counterfeit is abhorred by God, let his gifts and trainings be never so eminent. So much for this second.

Thirdly, again, a man may thinke himselfe to go forth in the strength of Grace, & yet be meerly acted by some lust; as Diogenes comming into Plato's house, and seeing costly silk cushions, trode upon them; saying, I trample upon Plato's pride. But Plato told him, he did so with a double pride: so Esay 58. those fasters went to work in the strength of their cove­tousnesse and lusts. But an holy heart will make a naturall object, spirituall to it selfe: as a man may do evill in the strength of a good intent (for lack of knowledge) so much more may a man doe good in the strength of a lust. How many will reprove others in the strength of carnall indignati­on, as the other Disciples did those two sonnes of Zebedee? Or of a sul­len, froward, censorious humor? Lust is contray to some lust, grace only to all lust: Some preached Christ out of envy, a good worke com­ming from a lust, but the discovery is easie; for such a man obeyes not, because he is commanded, Psal. 119.6. but for his will sake. Object. But I do as I am commanded, therefore I am sanctified. I answer if thou dost simply so, it is well; else thou maiest do a command, and yet use that as a colour to varnish thy action, as a Apothecaries colour their physicke for a lustre sake, not to amend it. So a lust may bee the principle, but yet a com­mand may be a stalking horse. So much for this third.

Fourthly, a man may cosen himselfe about his obedience, by the com­mon power of the Gospel, and the gifts which issue from thence; and yet come far short of grace; as is manifest in Iudas, Alexander, Hymenaus, [Page 161] Demas and others. And this is the subtilest delusion of all the former. As the lower element of water may symbolize with the higher of Aire, in an inferior quality of moistnesse, though not of heate: so may an hypo­crite partake of the lower qualities of a beleever, but not of his grace. As the Master is, so is the scholar; if the Master can but read, the scholar can but read; but if hee be able to teach Grammer, then the scholar learnes that: So an ignorant man can read the booke of the creatures without, and the booke nature within; but an hypocrite can read the booke of the Gospel, and yet may be farre from beleeving it. True it is, both naturall and divine gifts doe agree in some respects, as that both are infused, the one by nature, the other by grace: both leave some positive worke in the soule, but naturall gifts rather by substracting some evill: spirituall by adding some reall qualities: both give some liberty of working Godward; but the former give no freedome to the will in working, the latter doth; for whom the Sonne makes free, he is free indeed: Object. But by this it might seeme that the difference stands only in a degree? Answ. True it is, there is a graduall difference between the good grounds, one brings forth thirty, another sixty, a third an hundred fold: but the good and bad differ substantially: For meere common gifts of the Gospel in hypocrites, first are inordinate; as Iudas seeing the box of ointment broken, thought of the poor, but inordinately; and Sauls saving the fat cattell of Amalek, was inordinate and irregular: So Ana­nias and Saphira, Acts 5. Lust must live, where it is not mortified, if not under open prophannesse, then under boord. Secondly, an hypo­crite may shunne a sinfull lust, by putting it aside as when uncleannesse is justled aside by ambition or covetousnesse; or an hypocrite may be for Christ in opinion, when the winde serves, but not when it turnes, where­as a good heart is set that way, as the needle toucht, stands to the North­point: or thirdly, hypocrites may doe much by their conviction of un­derstanding: but a beleever workes by the divine habit of grace put into and dwelling in his soule: moreover, true grace and morall differ in this, that the morall makes onely a change of accidents, as the fire makes iron hot and burning, but changeth not the iron from his nature: but grace changeth the whole nature also: for example, it doth not onely make a man pray, and be zealous, but it turnes his worldly froward heart, into an heavenly & meek. Lastly, know it by this, A true Christian moves toward God with a most kindly and inward instinct of spirit, as the smoke moves upward and the stone downeward; an hypocrite moves by a forced motive of passion, feare or the like violence: life alway hath a na­turalnesse of moving, as the ey-lid alway moves to keepe out dust; so grace hath her instinct: The Law of God is written in his heart with the penne of a Diamond; therefore as onely nature teacheth Bees to flie home from a farre: so Grace sends the soule to God in her revolts, armes it against enemies, succours it in troubles, inclines it to good: But not so in the other; whence comes that deadnesse, variablenesse, dulnesse, wearines, and other disorder of spirit, in all unregenerate ones: Beloved, these diffe­rences are weighty: lin not till you can truly trie your selves by them, that not Selfe but Sanctification is that true principle which workes in you. Do not as common folke in a crowd, who waite for the King, they think [Page 162] each Officer and Courtier is the King, but hee that knowes the King by face, will not be decieved by his followers. I deny not but all these particulars are good for followers, so the King be chiefe. All the pee­ces of silver are good which make up the summe, but yet come short of good pay. Christ is the life of the soule, the treasury of it, the strength of it: The Angells could not foil Satan save by the strength of the Lamb. Leane your selves, roll your selves upon him, as the Spouse in the Cant. upon her beloved; and so you shall not be gulled in your obedience by any false principle of Selfe. And so much bee said touching this last Branch of this maine and principall doctrine of selfe: one of the chiefe points intended in this my booke. The Lord give a blessing to it for his names sake.

Vse 5 The fifth and last use is Exhortation, and that in two respects: First, to all such as endeavour to bee converted to God: Exhortation to two sorts. Thelatter to such as are converted already. The former of these I chiefely aime at in the doctrine, (though the latter be a necessary consequent upon the point, & of great importance. 1. To such as are yet to be converted.) First then for the former of these; and that stan­ding of these two Branches: One is, that fithence this Selfe threatens the losse of so many mens endeavours for grace, therefore let all (who would save this losse, and hold that which they have gotten,) adde this one du­ty to deny themselves, and forfeit this Selfe, which else will make them to forfeit heaven: empty thy soule of it and turne it up side downe, as one would doe a dish which he would make cleane within and without. If any will be my Disciple (saith our Lord Jesus) let him cast the hardest before hand, Matth. 16.25. Deniall of Selfe urged. (and not the easiest) let him deny himsefe: That which our Saviour there spake of one kinde of Selfe, wealth and welfare, health and life; that (in another kinde) I say of this Selfe, privy and inward, deny and abandon it, if thou meane to be Christs Disciple. Let the ob­taining of the Lord Jesus to forgivenesse of life, make thee willing to part with and sell all, which might hinder the bargaine. Men sell bargaines for great summes of mony; the Lord sells for no mony or price: Sil­ver answers all things in common markets; but here it availes nothing: emptinesse of Selfe, is that onely condition which the Lord lookes after: It is with this commodity as with the jewellers purchase of a pearle; It is worth all he hath, though he should set all to saile which he could rappe and rend, his lands, leases, his monies, moveables, to the very cloathes off his backe, all too little to make a summe of sufficient price. Now then marke: As it fares in the one with the jeweller, so it fares in the other with the soule. A foole that is but a common Goldsmith and wants deep skill, when hee meets with such a choice pearle as cannot be bought without selling himselfe out of all shop and plate and bables; shrugs at it, Oh! (saith he) though it is like, the pearle is somewhat worth, yet for me to put my self out of stocke and custome, and to sell all my ware wherewith I was wont to make such a faire shew to my chapmen, for a little thing which I may put in a box, and carry about me (without fee­ling it) not knowing what I shall make of it, or how to put it off to my minde, what a foole were I to doe it! But when he hath refused the offer, then comes it to a wise Merchant of jewells, one that hath skill indeed in such a pearle; what doth he? Considers it apart, duly weighes with [Page 163] himselfe what it is worth, even Lordships and Manors, and a whole Towne of land and wealth: it is but the denying of his present humor, and the conveniences of a present dwelling, fine roomes, and a pretty seat, and contents, and perhaps some old gold and jewels, which his Ancestors left him for a remembrance. The question is not (with him) what it will cost, but what it is worth, and what the regret of the for­saken offer will be: money must bee had and paid presently, the owner hath need of it, and will not forgoe such a thing upon trust. What fol­lowes upon this sad demurre? Surely, rather then hee will reject the of­fer, he will sell all to his shirt, but he will have it.

Here offers it selfe a fine Summer house, with Orchards and Gardens; there a delicate lot of ground, Medow or Pasture, and bids him, sell not me. His brave walkes and ground next his dwelling, step forth, saying, Sell not us, sell thy out-lying peeces, such as are no eye-sore for thee to part with; but part not with that which as soone as thou steppest out of thy doore, thou goest into. What a narrowing and straitning of thy self were that? Then perhaps it comes to his minde, Oh! if I sell off my livelihood, the world will count me a bankrupt, all will know what I sell, but no body knowes what I have bought. And perhaps, some long kept Jewell will tempt him and say, How canst thou part with me, which thou so oft joyest thy selfe in? So that here be lets on every side, and Selfe steppes in to marre all. But the skill of the Merchant over-powers all, hee tickles himselfe with the thoughts of this Pearle, the lesse it is known the more it is worth, and the greater is his vantage: and (all things considered) it is no great selfe-deniall to sell all for so infinite a gaine, to lose a present little for a future unknowne estate: therefore his eye will not spare, he will abondon all his worth, and gage his credit too, but hee will have it, and so he makes it his own. But having so done, will not take twice the worth of it again, Oh! do thou so (poor Soule) and prosper, sell all, selfe and all: for though it be not worth in it selfe, the parings of thy nailes; yet because opinion and errour, and a corrupt heart of selfe­love, doe set such a price upon it, he Lord is content to take it as a price of the Lord Jesus. (As David thought a pot of water upon such tearmes as the hazard of three Princes lives, a meet offering for God:) so I say, Offer God selfe and all, it is scarce worth a pot of water of it selfe, but as it is the price of life, so it makes the selfe-deniall pretious to God. Skin for skin, and all that a man hath, will hee give for life: but even this pretious life and all will a sinfull soule give to save Selfe.

Oh! what is every man save his minde? Each mans will more deare to him then the world. The minde of every man is the man: the spirit of the Miser, the mind of the Drunkard, the conceit and opinion of a Papist, an Heretick or Schismaticke, the will of an Adul­terer, (though all of them are as vile as dung) yet they are more pretious to them, then life it selfe! They will engage all, rather then their will and selfe. Even so fares it with corrupt selfe: The Lord offers to the soule, the Lord Jesus, the fruit of his bloud and satisfaction, to pardon & save it: But upon what tearmes? Surely these, that the soule sell all: Alas! what is all she hath to sell, worth? Shee hath nothing but bare walls within, and a dung-hill without, he that should carry them away to [Page 164] have them, should take them at a deare rate: for what is old Adams wealth, but misery and nakednesse? Oh! but there is a further thing in it, the soule thinkes her selfe rich, and full. This conceit must be first ab­horred: the offer of Christ seemes to bee too hot and heavie: carnall wisedome, reason, wit, ease, feare of losing liberties and all other selfe re­sists it: yea, she so likes the Pearle, that she will yeeld a devotion, a reli­gion of duties, of costly service to redeeme this price of Selfe: the halfe of the Kingdome she can forgoe, and the other halfe shee will yeeld to Christ, and so save her stake: but to sell himselfe wholly to the skin, that Christ may be all in all, ground, money, gold, apparell, meat, drinke, and all, this is death. But even this God must have, or nothing. For why? This will lay grace, and the thanke of the soule under feet: which God cannot endure; Therefore this price the Lord will have, or nothing. Oh! give it him freely: One peece of Selfe will plead, how canst thou spare thy darling? Another, to live at ease in an opinion of a safe estate to God: How canst thou part with it, being thy Idoll? thy bosome delight? But if thou be this merchant royall, who is able to weigh the worth of the Pearl offered thee, peace of conscience, & an happy death and hap­pier life after; I advise thee put it not off for the sake of a thousand Selves, except thou will bring such sorrow upon thy selfe after, as all thy will cannot make recompence for, when the bargain is rejected. As the Mari­ners in Ionah would have rowed to land to have saved Ionahs & their own lives; Jonah 1. but when no way would serve, they threw all into sea, Wheat and other provision. And when nothing would do, they cast Ionah himselfe in: so let this last enemy, Selfe (as perverse as Ionah in his owne device) be throwne over-boord, rather then the pretious soule should bee in jeopardy.

Ministers must be the formost in self deniall. Josu. 3.15And let us Ministers of God (like the Priests that first stepped into Jordan when it gave way into Canaan) bee the first that tread out this way to the people of God: for it is a way, which though it bee troden out plainly enough in the Scriptures, yet had need of lively practice to teach it before men will beleeve it. These sheep are much led by the eye, as well as the eare, by beholding the examples of their Shepheards, I meane, as well as by doctrine. Oh! when they heare us declaim against Selfe, and plead for selfe-deniall very stoutly with our tongues; they lay their eare to our practice, and hearing our Lute strings to jarre, and see­ing us wire-draw and cast about every way, rather then we will part with any thing for peace of conscience, or glory to God, not onely not our livings, but not our passions of wrath, envie, contention, vain-glory, not a brasse farthing of our gaines, not a dramme of our pride, ease, idlenesse, pompe and jollity, will and stomack, pleasure or preferment for Christ and his Gospel: they have the measure of our foot by and by, and re­solve to give us the hearing, till our tongues be torne; but till they see in us more selfe-deniall, they will never beleeve that wee speake the truth for Gods cause, but onely as Parrets for fashion sake. Oh! the infi­nite prejudice which we our selves (brethren) by our close cleaving to our selves, have done to this great cause of God. And this I can say, That such of Gods Ministers as have hazarded themselves most for God, and purchasing advantage for their Ministery, have obtained more [Page 165] roome in the consciences of their hearts, then many of such as have stood out to the uttermost, and would not abate any ace of their owne, for the winning of reverence to their doctrine. And yet, I would also exhort Ministers to be as instant in the teaching of this truth, as in lively exem­plifying it in their practice. And rare it is to see it otherwise: that those who have found by experience, the life of this truth of selfe-deniall in themselves; can keepe hot coales in their bosomes, but must needs utter themselves to their people in a serious and painfull preaching of this doctrine.

There was a Statute we know of Mortmaine, The true Mort-maine. which was faine to bee enacted since the times of superstition in this our Kingdome, to cut off the validity of such gifts as were given to the Clergy for Popish ends. This Statute should every good Minister enact in his owne soule (if ever he looke to doe good to others) first to cut off, and make Selfe a Mort-maine, a dead hand (for God doth so) if it shall dare to bring any gifts to God for Christ, and to count them as absolute forfeits, as if a Popish fellow should give moneyes and yearly gifts to a Priest to read Masse or Dirigies for the weale of his soule after his decease. And so the people, let them bee exhorted also to exalt free grace, and meere Christ in the promise, not muttering that they find not that fruit of their selfe-deniall, that they expect: but counting it their chiefe work to wait at the posts of grace (not as foolish pilgrimes doe, at the gate of the Popes entrance, knocking with a golden hammer, till he bring them his Jubilee blessing: but with patience attending the promise, till the Lord shall stirre the dead poole of their hearts, and quicken them with hope, confessing that it is mercy they may live and breathe in Gods aire, much more by the aire of a promise: (although not yet so established in their hearts as they could desire; yet sufficient to keep them from grudg­ing, to make them lay their hand upon their mouth, and to bee dumb, Malac. 3. till the Lord bring healing in his wings, and put an end to their waiting. But as for esteeming themselves for their common gifts of knowledge or zeale, to be ever the neerer to God for which thousands are in hell) abhorring it, and chusing to be the poorest doore-keeper in Gods house, then the highest Pharisees in the Church, who need no righteousnesse of another, because they boast of their owne.

Therfore in all matters of God deny thy self, & cleave to God. God is the first cause, and therefore the true end of our being, actions, service. All Rivers runne into the Sea. For us to make our selves our owne ends, were to make our selves God, independent, and to make God an Idoll. To deny our selves is to distinguish our selves from the ungodly, who make themselves and the creature their happinesse. Wee looke to better our selves by our selfe-love, but indeed we destroy our selves: Selfe is our disease: selfe-deniall is our cure. Whether is it better for us to yeeld to? but we infinitely better our selves by denying our selves, even an hundred fold as Christ tells us. Object. But who ever hated his owne flesh? Doth not God himselfe perswade us by selfe-loving arguments? As by profit, pleasure, peace? I answer, yes, Selfe is a plant of Gods planting in our nature. But it is one thing to destroy an horses good mettall, another to rectifie and subdue it; so it is one thing to destroy [Page 166] Selfe, and affections (with Stoicks) another to regulate and direct them: Love thy selfe and spare not; so the Lord by his word may order thee in it, and take off thine exorbitant Selfe, as in the love of thy wife, seeking of learning, wealth, honour, favour, &c.

For the better perswading of thee hereto take some motives and some meanes. First, for motives. Till Selfe be denied, thou dost in vaine en­terprise to be religious: thou opposest a desire of thine owne against an whole body of death; for Selfe is overspread in all the lims and facul­ties of thy body and soule, as the forme is over the matter, and the Call over the inwards. Thou wilt be tried with selfe resistance, except the principle be first removed: Flesh will so dog thee with her askings, that thou wilt be weary with refusings. Till the soule be thus prepared, there can be nothing done: The first husband must be dead, ere thou canst marry a new; at least in the rectified intention and preparation of thy soule. The flesh of the Virgin had beene a clogge to the second person, except first separated and purified by the holy Ghost. Else Demas might have clave to Paul as well as Silas; the ten spies to God as well as Caleb and Iosue. But they were of two spirits. No agreement betweene two crosse principles.

Secondly, God will never stoope to thee, his will is not to be bowed to thine, nor ever will while the world standeth. For his will is the rule, thine the string out of tune: What should order a crooked thing, but a streight? Neither can they both stand together: take whether you will, both you cannot have; you cannot have your will and swinge in your contents of world, lust and liberties, and Christ too; no man can serve two Masters, nor drive two such trades at once, as a Fullers and a Col­liers; the one sullyes as fast as the other whitens: nay, of the two, there is more to be made of following Selfe alone without Christ, then Selfe and Christ: by the former a man may at least get himselfe a worldly happinesse, though he lose heaven after. But by the latter, a man makes him wretched and distracted, so that he can neither enjoy the one, nor the other. Skin for skin and all that a man hath he will give for his life. The heart of a Christian is single in respect of his object, onely God and his favour no mixtures with it. Either deny nature in her inordinatenesse or else give God over, for both cannot consent in one degree of eminency; who cares for a wavering minded man, either to make him our chapman or friend or husband? For still hee seekes not us, but himselfe: Let no sweet morsell be kept in our palate, to cause God to be out of rellish with us. Better key-cold, then lukewarme.

Thirdly, it is equall that Christ and God be chiefe, because they have bought us with a price, to bee theirs. Wee should doe him great wrong who hath bought a Captive, if hee should doe his owne worke. God hath not onely bought our service but our selves. Except then wee never made such a bargaine with God, wee must bee for him, who hath so dearly bought us. To be sure, God will bee revenged of us as well for not making that bargaine, as for not keeping it. 2 Pet. 2. Some hypocrites are said to deny Christ who bought them. A servant is his Masters mony.

Fourthly, The soule feeles a heaven in selfe-deniall. What inward [Page 167] content (thinke we) had Abraham when he had denied Isaacs life? And Moses and Paul when they could preferre God and his Church, before their salvation; to suffer afflictions with Israel, rather then to be a Prince in Pharaohs Court. Contrariewise, what an hell carrieth that man in his soule, who for base ends, denies God and conscience? Let but a man deny one base lust of revenge, wrath, and what an heavenly heart doth he carry with him to prayer.

Fifthly, Think what an emptinesse there is in thy self, thine own aimes and bents of heart, and in those creatures and objects which thou judgest so sweet: Wells wanting water and cloulds without raine. As one saith of the Pagan Gods, why did men chuse so many save that each one was emptinesse? When the eie of Selfe falls downe from one cleere Sunne, it thinkes it sees three or foure, but they are all but fancies. The fullest creature is but a brittle glasse full of water; give it but as a cracke and it is gone. If we were convinced hereof, who would seeke vanity? Who would deceive himselfe in eating ashes, Esay 44. and hold a lie in his right hand? It is meere inconsideratenesse, and want of weighing things, as hee saith there of the Idolater.

Sixtly, Either be armed strongly to deny thy selfe, or else thou art foiled. For Selfe is as the wife in the bosome. It is hard to deny a friend a neighbour, (especially if importunate, as him in the Gospel, who came by night for loaves) how much lesse a wife? Nay Selfe is yet neerer unto us then a wife: It comes alway with a bribe, a gift in the hand, sweetnesse of lust, is as butter in a Lordly dish: This bribe unhappily prospers wheresoever it goes; except thou deale harshly with it, as hee with Iehorams messenger it will prevaile. Stoppe thine eares as the Ad­der. In vaine is the net laid for that which hath wing. Dally not with her, as Eve with the serpent, Sampson with Delila. If she fell in innocency, how wilt thou stand in corruption? Peremptory folke are best in a good cause; and she is the most chaste wife, who hath the most denying behaviour.

Seventhly, There is enough in God to make amends for denying Selfe. That which Selfe falsly promiseth, God both justly and duly promiseth and peformeth. To joyne any thing with God is to joyne a candle to the Sunne, or water to the Ocean. And (as hath beene said) it is the way to make us hated of God and men: of God for lacke of inte­grity, of men for lacke of wickednesse. In things confused no man knows his owne. To expect reward from two Masters, is to lose our labour from both. So much be said for motives.

To adde some meanes of getting selfe-deniall. First then, labour to make somewhat else thy selfe, beside thy selfe; else thou wilt never de­ny thy selfe: For Selfe cannot oppose Selfe, in the particular of opposi­tion, no more then Satan can Satan. If once grace come in place and stead of Selfe, then all old Selfe, life and the comforts of it, shall go for new Selfe; else God and all shall goe for house and land, favour of men and liberties, lusts and will of the flesh. So Paul calleth grace himselfe: It is not I, but sinne in mee; q. d. a stranger, an excre­ment. No matter what become of flesh, if spirit once bee Selfe. Get this sound judgement, what deserveth to bee Selfe, and all is well: the old house shall downe, that a new may bee set up.

Secondly, be armed with sound resolution against the strong error of the world, which maintaines godlinesse to be meere losse. True it is that persecutions follow Christianity; howbeit even with such persecutions & afflictions, Ma [...]k. 10. a Christian shall have an hundred fold. As God can fill the soul with bitternesse in abundance; so can he fill with joy and comfort, an heart which wants, 1 Cor 1. When my afflictions abounded, then did my consolations abound also. As a man may be in Paradise accursed, so in prison an happy man. Ruben what got hee in defiling of Bilha? Surely shame, he lost both birthright to Ioseph, Kingdome to Iuda, and Priesthood to Levi: Hee was strength and excelleny, but lost all. And what got Salomon by denying himselfe in his petition? Both that he as­ked, and that which he asked not.

Thirdly, consider what ever it be which thou seekest without God, cannot doe thee any good. When God bids honour, wealth, any crea­ture do thee good it shall, else not: They are instruments, and workes on­ly by the agent, as the saw by the hand of the mover. They comfort us onely by a borrowed comfort. And so on the other side, nothing can hurt, no not Shemei, except God bid him; and when the curse is gone forth, yet it shall be both causelesse and fruitlesse, except God send it. Those that do so Idolize the creature, yet finde it oft, their snare; yea the favour of Princes, proves their snare, and so they are forced to say, If God had beene chiefe, this or that had not been.

Fourthly, stirre up sundry graces of God in thy soule: First, know­ledge; secondly, faith; thirdly, the love of God. For the first, consider God in his worth. We use to say, Let such a friend speed, he is worthy; only knowing of God and his gift will make him prized, and Selfe despi­sed. See Psal. 73.20. They that know thee shall love thee. 1 Cor. 1.12.13. See the place. Secondly, faith: see that catalogue of selfe-de­nying Saints, who refused to enjoy pleasures in Pharaoh's Court, endured the spoyling of goods, &c. How came they by this? By faith they did it: Faith Conquers Selfe by the same power whereby shee overcomes the world; for the world within is the chiefe world. See 1 Tim. 4.10. Thirdly, love: When Paul was so disswaded from Suffering, hee an­swers, What doe you rending my heart thus? I am ready to goe and to suffer losse of all for Christ: all is dung and drosse to him. The love of Christ compells us; the Greek word is, hemmes us in as in a pinfold, that we can goe no way out of it, 1 Cor. 13. Love is bountifull, she seeks not her owne, but Christs: she suffers all things, endures all things. And to these adde, Stirre up wisedome, and be able to conclude, that in deny­ing thy selfe, is true safety, peace, gaine: in the contrary is nothing but sorrow, repentance: if not here, yet in a season unwelcome. See Matth. 16. end: viz. when Christ shall come with his Angels. Selfe shall prove thy plague, thy bane, if thou yeeld to it, as Amnon to Tamar, there will be no end of yeelding.

2. Branch of Exhortation. Get the Spirit of grace.The second branch of exhortation is this, Labour to get that Spirit of grace which God hath annexed to his covenant and promise, that it may not bee naked and empty, but accompanied and mixed with efficacie and power in the hearts of the hearers. This Spirit opposeth Selfe in all the elect, and suffereth it not to make the word to goe without effect, and to [Page 169] defeat them of their hope. It is such a spirit in the soul as taketh them off from their owne spirit of Selfe, presents so really the good things which God hath given us, 1 Cor. 2. that it causes the soule willingly to relinquish all home contents, and (with Caleb Numb. 14.) to turne the greatest yron charets, Anakims and difficulties of beleeving, into encouragements and perswasions. I might (save for envie) compare it with the spirit of New England (not that all who goe that voyage deny themselves; for among many that doe, some seek themselves) but I say, to the spirit of such as goe thither. For as many of them are discontent with the conditions of Old England, thinking it a burthen to live here, where they cannot hire one acre of ground, but it must cost them money; but there they imagine, they may bee rich the first day, and occupy as much ground as they please, and live contentfully. In a word, here they finde abundance of sad affronts and discouragements, which there they hope to bee rid of. Now (having in their intentions) knockt off themselves so resolved from the Old Englands, their native soile, and apprehended strongly the new, Simil. as their Paradise, who should speake one word unto them to praise the one, and disgrace the other, but presently their spirits rise with indignati­on, and conceive so much the more content in the new, by how much they hear the old commended. Oh! they will make histories of their be­loved, which their heart is set upon! there is elbow-roome and liberty, no enemy to hurt, no feare of prisons, sutes pursutes at Law, wrongs or discouragements, no difficulties to conflict withall, in comparison of the good things which they looke for: The strength of the object carries them captives, pulles downe all objections, and subdues them under the authority of their owne desires, and the excellent things there to be had. As for Sea-faring by the eight or nine weeks together in danger, ill diet attendance, lodging and rest, want of wife, children old kindred and ac­quaintance, pleasures & pastimes, tush all these, shall make for their good, and make their new English shore the more welcome to them; they hope God will weane them hereby from all the superfluous liberties, sensuali­ties and carnall affections; and as for the defects of the soile, or of mony, or other contents, they will waite, seeing that nothing can bee perfect at once; and when they are come thither, they will not returne to the Old England which they forsoke, upon any tearmes which can be offered them: Oh! brethren, let me speake to you without offence, shall a poore, conjecturall, fading and earthly object, so possesse the soules of men, that it sets them in an extasie, and shall not the promise of God wash and be cleane, be reconciled to God, prevaile much more, to ravish us and set us beyond all Selfe and selfe-love? Yes surely, when Christ, shall thrust Selfe out of place and become Selfe and all within us, and doe that and infinitely more then that for us, really, which Selfe promiseth us deceitfully.

But here a question may be asked, Object. What are the workes of the Spirit of grace? And what meanes are there to compasse them? I answer, Answ. 1 These that follow, which I mention shortly, and so finish this first gene­rall Exhortation.

And least any should aske me what I meane by the Spirit of grace? I answer the same which Zack. Chap. 10.12. meanes, to wit, the Spirit and [Page 170] effectuall power of the Lord Jesus his satisfaction and intercession, whereby the Ministery of the Gospel is inabled to perswade the hearts of the elect to beleeve and imbrace the promise of forgivenesse and life, What this Spi­rit of Grace is? This Spirit is contrary to that spirit of Selfe which resisteth grace: the one from heaven, pure, savory and divine; the other from earth, carnall, sensuall and divellish. The first marke of the Spirit of grace is, that it is against Self and that in sundry respects. Markes of it. 2. First, Grace strives to inlarge if self to the uttermost of her graciousnesse: Selfe strives to strengthen her selfe by the plentiousnesse of Grace; waxes wanton through Grace, so content to enlarge Grace, that therewith shee will enhaunse her selfe; and will get up by the stirrop of Grace into the seate of Christ a [...]d make her selfe checkmate with him: as an ill Steward or Bayliffe to a great Lord, will seeme to doe him great service, and looke to his grounds and cattell; but so, as himselfe may have a stocke of cattell going upon the same grounds, so that he seeks his owne and his Masters advantage both under one; he cannot beteame to promote his Masters with the losse of his owne. But the true sight of Grace, throwes Selfe out of her owne possession and ends: The fulnesse of Grace empties the soule to the bot­tome. Aske thy selfe then; hath the view of this Grace and of the truth as it is in Jesus, emptied thee of all thy gifts, duties and religious perfor­mances? Then it is a true Spirit and destroies Selfe. There is no true godly Spirit, but it is the more humble, lowly and vile in its owne eies by Grace. Selfe gathers false courage to her selfe by the Grace which is offered, growes conceited, confident and full of her selfe; she thinks she cannot want enough of it; whereas all runnes over and leaves her barren. The spirit of Grace, so shewes the fulnesse of Grace, that it exhaustes her owne fulnesse wholly, as those sterven Egyptians beholding Iosephs store of corne, were more abased for their beggery; and the Queene of Sheba beholding the depth of Salmons wisedome, became a foole, all her owne spirit of questioning and cavilling sunke downe. If thy spirit crouch and creepe to Grace and be quite battered in her selfe, it is a good signe. As the Spirit of grace arises from glory to glory; so selfe falls from shame to shame, Jer. 14.8. to set up Grace. what shall I say to thee, Oh thou Savi­our of all flesh! surely nothing! be confounded and say, who is a God like to our God!

It is nothing but the spirit of presumption, which prides and pearks up it selfe; Mica. ult. but the Spirit of grace quailes the heart, and causes it to fall low as Naaman after did, even to snatch and catch at Grace, as one sterven for want of it. As Peter Luke 4. beholding Christs glory, cried out, de­part from me a sinfull man! There is a legall whining basenesse and un­worthinesse, aiming at this, that she might be worthier: But there is an holy sense of unworthinesse, when the savor of Christs fulnesse, drinks up the Spirit and leaves it empty. As when a proud boy heares a good scholar talke, his conceit of himselfe turnes to abasement; Oh, how his combe is cut! what a fool and an idot he is in his own eies! If the Grace ye seek doth humble ye, and not puffe ye up, it is as it should be; I pro­fesse (brethren) it would make one tremble to thinke how little of this Spirit is stirring in the world; I see but few poore ones among us, by this plenty of the Gospel; take heed the Lord let us not bloud of this [Page 171] pleurisie: The truth is, we doe but fat people by this pasture, wee bring no leannesse into their soules: As if Christ served for nothing, save to make men their owne Saviours in part, and give over his owne honour; it would doe ones heart good to behold some few poore soules, how humble their knowledge of Christ makes them; they stand as an empty bucket by the well side: but it would cut ones heart to see how many bold, bog, & saucy ones there are instead of a few empty ones! Oh! pull pull downe your peacocks feathers! If Christ be a fountaine, be you a channell dried up! If he be a Magazine, be you bare walls! If he be so rich a dole, come you to it as orphans! bee fatherlesse and motherlesse, Hos. 13.3.4. that you may find mercy! rest not in thy law humiliation, to lose some of thy jollity onely, but let fulnesse of grace cast out selfe and all to the bottome. Every one cries out, alas! What have I to be proud of? Note. But humblenesse stands not in confessing there is no cause of it; but in casting it out. So much for the first Branch.

A second respect wherein Grace resists Selfe, is this, 2. Ma [...]e. she subordina [...]es all to Grace: I say, all Selfe and her branches, carnall Selfe, hypocriti­call Selfe, mixt Selfe, all now are quasht, and the soule dare seeke no o­ther credit, respect, commodity, ease to her selfe, then the Spirit of Grace will allow her. Grace in a poore soule, is as the power of Rea­son is to the inferior faculties; when once the soule is infused into the Infant, this supreame one of Reason subordaines the other faculties of vegetation and sense to her selfe; all come under her authority and name: Looke whatsoever Selfe hath formerly aimed at above Grace, the Spirit fetches it all under it selfe. As Peters trade of fishing, and nets were vile in his eies, when hee saw the glory of Christ upon mount Thabor. Even all Selfe and folly comes behinde the Spirit of Grace. Oh! what a blessed liberty is this, to bee rid of the bondage of Selfe! what cause of rejoycing! Oh (brethren!) to love the Lord Jesus for himselfe, and all other things for his sake, what a checke is it to Selfe? Good brethren note it, and trie your selves by it; if those contents which were unlawfull, be cut off wholly, and the lawfull seasoned and sweet­ned by Christ, if those delights which formerly were either savored for themselves or without Christ: now we cannot relish, but in and through Christ. it is some signe that Selfe is brought under the subjection of the Spirit of Grace. And to this may be added, which differs not much in substance) that the truth as it is in Jesus and the Spirit of Grace, is the supply and furniture of the soule in all the wants and difficulties of it, so that it need take no further thought, it takes off the soule from all those proppes which shee formerly trusted unto, and makes a rich supply of them in Christ really. Excellent is that speech which Ioseph bid his bre­thren utter to Iacob when he sent for him into Egypt: Take no thought (saith he) for your houshold stuffe and implements which ye use; for lo, all the fulnesse of the land of Egypt is before you count all your furniture not worth the carrying, Gen. 45.20. for ye shall find in Egypt such store of all necessa­ries, that you shall not repent you of the leaving of them behinde. Sure­ly if the promise of Ioseph were so well worth the trusting to, what is the promise of Christ worth? And if the store of Canaan were so superflu­ous in Egypt, what is the supply of Selfe worth to one that is in Christ? [Page 172] If this were thought of beforehand, how lythe and cheerfull would the soule be in going to Zoar out of Sodome? How farre would shee be from looking backe with Lots wife, as loth to depart from her old trea­sure? The heart called to Christ, hankers and hangs off, here catching up one rag of Selfe, there another, loath to goe naked, fearing lest there should not be enough for all uses and turnes in Christ; but when shee heares, Take no thought for any of these, Christ shall afford all meet ease, credit, content and worldly conveniency: Oh it is well content to leave it for who so will: let them take it that know no Christ. As the lame man hearing Christ calling him, threw away his cloke and crutches, say­ing, If Christ will give me my limbs, I take no thought for these, either I shall need none, or have them better supplied from a fountaine.

Brethren, weigh this marke well. Selfe cannot digest it. All the whole sea of Christ is no content to her, except shee can eike him out with somewhat of her owne: she hangs in the aire without a bottome, like a stone, till it be upon her center. But Christ is a sufficient store to a poore soule in the vacuity of other things. Though there were no calfe in the stall or bullock in the flock, Heb. 2. yet Christ were enough. Trie your selves: you may as easily judge by this marke, as what meate your sto­mack stands to. If onely you can bee satisfied with Christ, while your ease, credit, health and welfare last, then (upon point) Christ is not these, but these are Christ. When Iacob saw the charets, he had enough; if you cannot say so, when you behold the promise, all is not well: Onely an insufficient Christ causeth such patching. A good new garment needs no shreds to peece it; Christ is to a poore child of God (as Elkana told discontented Hanna) more then tenne sonnes. 1 Sam. 1. Till there be enough felt and tasted in Christ, who will forgoe his other proppes? Who will flit out of his dwelling, to lie in the street? The true mother cried, let her have all the child, rather then divide it. So the soule that is guided a­right, 1 King. 3. loathes to divide Christ; he had as leave have none. Beg of the Lord to reach you out the Lord Jesus in his full supply of all wants, and seasoning of all mercies, that your soule having this boote in beame, may be indifferent for other things, as knowing they shall either not bee needed, or else cast in.

The third branch of the Spirit of grace in opposing Selfe, is, the sub­duing and subjecting of the soule with equalnesse and contentednesse of minde to all those termes and conditions upon which grace may bee obtained; The third Marke. It subjects the soule to Christ, upon his owne tearmes and conditions. refusing no difficulties, neither use of meanes, nor forsaking her old contents, but thinking grace a rich pennyworth, whatsoever she cost. There is a basenesse and closenesse in Selfe, whereby she causeth the soul to shrug at the conditions of Grace, as wearisome and costly: this humor the Spirit of Grace removes & causes such a cheerfull willingnes in the soule to stoop to any tearms of Gods imposing, that she thinkes her selfe well, if she may so speed. When a man lies sicke of a disease with­out danger of death, he will send his state to the Physitian, and give him a slight fee, but he is loath to charge himselfe deeply for the matter: but if sicknesse encrease, and danger of life appeare, then the desire after health, and the fear of danger concurring, make him devoure all charges, then he will have the Physitian come to him, and give him any recom­pence, [Page 173] being glad of health upon any conditions. So it is here. Coy and queazie Selfe, that feeles no danger, and reaches at Grace as a good thing in generall, can beteame no great paines, nor deny her selfe any wonted liberty, nor submit to any great abasement of her selfe for the matter; if it come easily, she is content. But if once the Spirit of Grace shew her the danger of forgoing it, of delaying to get if, of an indifferent, remisse heart, lazy, carnall, and willing to goe to heaven with all her will and liberties; if once she present the necessity of it, and the true sense of utter perishing without it, lo then, the case is altered, John 10.10. then (as Peter on the suddaine would have Christ wash him throughout) so she growes re­solute to beare downe all selfe, lets, disswasives, feares, losses, discredit; then (so she may have Grace) shee will have it any way; let all goe shee cares not, so she may enjoy that pretious thing she loveth: she tramples upon her pride, ease and all that hangeth on as a clog without, or as a let within, glad, if with the forfeit of all, she can purchase it. Heb. 12.1. Marke this (good brethren) let the Spirit of Grace prevaile a little, and it is strange how it subdues that loathnesse of Selfe to yeeld, the rebellion and fierce­nesse of the Spirit! Oh! it causes the Lion and Lambe to feed together, it tames the soule and carries it captive, bound hands and feete, content to abase it selfe to the lowest and poorest tearmes, to be taught and dire­cted in the way of God, by the most despised instruments, which before she disdained to learne of. Curiosity now, and choice of Preachers, and accepting of the Grace of our Lord Jesus, in respect of persons, is base and unsavoury. Now shee sees Grace is onely in the hand of God to give or restraine, now it is a dainty commodity indeed, and beares prick and prise in the soule; any thing will be given for it, if God will now sell it her, let him but aske and have, and whatsoever before was in high esteeme, shall now be vile, and as dung unto it! Oh! (beloved) trie your selves also by this marke, and if ye finde the least dramme of this geason worke of the Spirit in you, dampe it not nor quench it, lest Selfe returne and set such a deepe price upon it, that perhaps yee will never recover it againe. If a spirit of frequent and unwearied hearing, travell, confe­rence, meditation, questioning, consulting with such as can resolve us, a spirit of wisdome to devoure sinfull bashfulnesse and modesty, and coynes in revealing our doubts, be given unto us: if wee feele an heart in us loa­thing that lither, listlesse, dead spirit which was wont to withdraw us, beware we lose it not, nourish it, and although all the world should mock us, and our own base spirit should tell us we shall be noted for our labour, let us make never the lesse of it, nor be discouraged.

Fourthly, 4. Marke. Spirit of Grace resists those speciall pangs of selfe, in every soule. the Spirit of Grace resists those particular and personall pangs of Selfe & self-love, which the soul especially is distempered with: Selfe is a stock of many branches, even originall antipathy to Christ and Grace at every rate; but some appeare in one, some in another: as in the body some humors settle within the intralls, others breake out into sores and swellings. So here: In some there appeares a base lither heart, in some a spirit of the world, lusting to rake and scrape, in others subtilty and hollownesse to colour over their owne corruption, in some a barren deadnesse of heart, in others secret pride and resting in their gifts, in some selfe-conceit of their owne way, in others revenge, pettishnesse, 2 Cor. 10.4. froward­nesse. [Page 174] Some encline to the right hand of selfe-confidence and content in their owne hopes: others to the left hand of feare and slavery. Now the Spirit of Grace, In some stronger, in in some wea­ker. is as fire, devouring that corruption which is next hand, and searching out the peculiar distemper of the Spirit which beares most sway against Grace and Christ: It descants not about other mens lets and maladies, but lookes at her owne in speciall, saying, I doubt not but others finde their owne home and bosome hindrances, let me see to mine owne, for other mens shall not hurt me. I feele a very stout heart loath to take a reproofe, blustering at any that should taxe me! what? Do they know what I am, my parts! or thus, I feele a very froward spirit, God himselfe must not crosse and unsettle me, lest I fly in his face! or thus, I feele a stiffe heart of Selfe, loath to doe good, to sympathize the necessities of others, (so I may fare well my selfe) by visiting, by advising, admonishing, instructing them. I say each one hath his peculiar ayles and humors, which take off the edge of grace in him, and all because there is not that meekenesse, tendernesse and brokennesse of spirit, there wants the power of Christ to beare downe such distempers: But the Spirit of Grace encounters every speciall disease, discovers to every man his owne, abandons that spirit which reignes in an hypocrite, who can make a pretty shift, till his owne basenesse be found out, but then he bus­kells and takes on like a mad man. Not so here: For the Spirit of the Lord Jesus is a Spirit of sagacity and search, never linning till it can fol­low her selfe by the sent and footings, to her very den, and there strives to drive her out of her hold by violence.

For why? It presents to the soule the safety and happinesse of selfe-discovery, This marke cleared. and the infinite danger of the contrary; causeth it to delight in the convincing of her conscience, and to be loath to foster in herselfe a­ny such michiefe, as might destroy her own hopes. She sees how hypo­crites doe exchange Selfe with Selfe, but purge it not out wholly; de­sires to resigne up her chiefe fort and freehold to the Spirit of Grace without tergiversation or shifting. And so, shee cries out heartily to the Spirit of Grace, Lord how long shall this close enemy of mine main­taine her selfe against thine authority, and trie masteries with thy Spirit? Hast thou not yet a further strength to cast downe this bulwarke? Oh! if thou shalt cast out this defilement to the bottome, so, as I may feele a sweetnesse in thee to supply and equall it, how sweet a mercy shall I count it?

Beloved, search your selves by this. Can you say of all these dregs of Selfe, Oh, that I might bee rid of them at once! Oh, when shall that happy day come! When shall I feele the Spirit of Grace thus working to put all out of question! that which is the bane of the false heart, is the chiefe joy of a sound one! when shall I feele my soule as sensibly sustai­ned by the Word, as ever I have beene by Selfe? Oh! if now the houre were come, that all the unclean pleasures I have taken in my own bottome and selfe-ends, were quasht, how should I rejoyce! And yet I know well what I must forgoe, even that which hath been my meat and drinke and pastime: but I speake advisedly and in coole bloud, I should be glad of it, and hazard all, and I know they should be as drosse to me! if thou canst truly professe this, thine estate is comfortable.

And hereto I may adde this, as a fifth marke, that the Spirit of Grace settles and compounds all those objections and cavills whereby Selfe la­bours to rivet her selfe in the soule; shee passes sentence against Selfe, 5. Marke. It answers all objections of Selfe. and when Selfe hath spent her selfe in all she can say to hold the soule in her chaines, yet the Spirit of Grace is stronger for Grace, then Selfe for corruption. Notwithstanding all her ease, loathnesse to part, advantage to the flesh, difficulty of beleeving, pretences and colours, yet so it is, Grace will beare the sway and perswades the soule to cast her out. She is as those men of Juda, whose words were stronger for David, 2 Sam. 19 43. then the words of the men of Israel. So that let Selfe dispute what she can a­gainst mercy, yet mercy is that which at last the poore soule must be­take her selfe to, sooner or later; and better at first, while the heart is tender and willing to take paines, then at last, when she is sapped and so­ked in Selfe. Grace is the thing she aimes at, and although she have had many turnagaines and discouragements, yet till she rests there, and sets downe her stafe upon the promise, shee shall have no rest or peace in her spirit, and therefore, bearing downe all difficulties, cavills and pulbacks, she resolves upon Grace and the freedome of mercy: This cannot an hypocrite reach unto: for, either he is resolved to be as he is, or else pro­ceeds on in a continuall staggering: If the former, then he is hardened, and will be as he is, if he be in an error, he will live and dye in it, he will not change his estate for any mans, hee desires to be in no better case then he is. If the latter, then he is alway devising of one shift or other to delude his owne conscience when it checks him for unsoundnesse, ma­king it his trade, to daube it with untempered morter. Contrary to both, the Spirit of Grace causes the soule to bee informed of her owne danger, to be content to heare of the hardest, to amend any errors which have misled her, though with much paine, searing or lancing, medicines or plasters, she is willing to undergoe any hardship for a cure, and will re­fuse nothing, so she may be rid of an unsafe condition: and although shee knows this divell will not out without foming and raging and much op­position, yet she doth as the husbandman doth, Eccles. 11 4. who knowes if hee should observe winde and raine, he should neither sow nor reape: So the Spirit of Grace waites not while the coast bee cleare and all objections of Self be answered (for she holds her own and will not be answered) but breakes through the hoast of all cavills, to come to the bare promise, and when she cannot untie each knot by picking it, shee takes her sword and cuts them in two at once, that the soule may be at liberty. Zachar. 5.11. And (as the Pro­phet speakes of carrying the Ephah into the land of Shinar) so doth the Spirit of Grace carry this resistance of Selfe farre away from the soule, whence it may never returne any more to pester her in the maine point of resolving to cast her selfe nakedly upon Grace and Christ.

Sixtly, Grace opposes Selfe, by setting Selfe against Selfe, 6. Marke. It sets Selfe a­gainst Selfe. and there­by wearing her in her owne way, that shee may forsake it and take a bet­ter. Hence it comes to passe, that when the soule hath long traded with her owne affections, devotions and duties, satisfying her selfe with the warmth of her owne feathers, the Lord sets another Selfe against them, that is, suffers some morall distempers to rise up in them, as peevishnesse, wandring after fond & frothy vanities, an inconstancy of spirit to unsettle [Page 176] them, contenting themselves with the creature, any shred of it, eating and drinking, padling in the world or about carnall objects which for­merly they despised: and why these? Surely that they might be gastered by the worse from the better, and being beaten from Self in both kindes, might resolve to fasten upon that which might bottome them upon Christ. I have observed it in sundry, even of tender and good affecti­ons, that through feare and weaknesse could not bee perswaded to cast themselves upon the onely free and unchangeable truth of the promise, there to settle and to rest in Christs bosome without strugglings or di­stempers of their owne base distrust; therefore the Lord hath suffered them to be exceedingly disguised and burdensome to themselves by the contrary qualities of sloth, ease, wearisomenesse, deadnesse, formality, wrath and other baser evills. Their former love of the word hath tur­ned to indifferency whether they heare or no; their painfull hearings, meditatings with some life and savor, praying with devout hearts and fervency, with like care and jealousie in their other course, hath wanzed and waxed wearisome; and those evills which I named, have come in their roome; and when they have felt these pricks in their flesh to buf­fet them: Oh! how sad and unsettled have they beene? As a bone out of joint, fit for nothing? Yea, how sullen with God, quarrelling, as if they never had any good wrought in them, and sometimes ready to give over all in a tech and mood: Why, (I pray you) doth the Lord leave such painfull soules to such disguisements? Hath hee delight to crosse them, to breake the brused reed, or to quench the smoking flax? No doubtlesse. Try your selves (good brethren) whether or no this hath beene your condition? And if it have, know that the Lord is just to deale thus with you (although ye have not perhaps provoked him by an ill conscience, by running to evill or wilfull rejecting of the meanes) e­ven because you still rest upon your owne bottomes, and ascribe to your duties and affections: he would pull ye off from these, and draw you to set your soules upon better objects.

I know what objection you will make by and by: That you have also (as much as in you hath lyen) strove against all resting in any affections of your owne, Object. laboured to deny your selves, and to settle upon the pro­mise: Answ. But I demand why then have you not obtained a bottome to rest upon? You will secretly mutter and say, the Lord hath not beene plea­sed to let out any saving and effectuall goodnesse out of his promise, to prevent you in your endeavours, and to sweeten you with the comfort of his Grace, that so your labours might not be in vaine? Doth hee not let out such sweetnesse as yee would? Where then is the fault? Could you lay the fault upon God? Or thinke you that the error lies within your owne bosome? What way hath God (I pray you) save the way of his promise, inseperably attended by his Spirit, to let in and convey himselfe into the soules of his poore servants? Surely if you have clo­sed with his promise for the assistance of the Spirit, to convey his good things upon your soules; then may and ought you to waite his leasure for the answering of your doubtfull hearts; and the Lord will not bee wanting to give you now and then such handsells of mercy, as are meete to stay you, and to assure you of better measures afterward. But say the [Page 177] truth: is there not within you a secret loathnesse to give up your owne bottome, hopes and hold, to the meere freedome of eternall mercy? Or have you not kept a false measure within you, that is, to mixe your selves with mercy, being loath to deny your selves, your feelings, zeale, labours and devotions? Have you cast these out, and come under the power and authority of the Word? I feare there is such a pad in the straw; If there be not, it is some sin against conscience which hath wa­sted you, which must be abhorred: but if it be as I have said, alas! poor soules, then wonder not that God hath crossed you: for it is for good, even to fasten you to himselfe, and above all meanes, to acquaint you with his owne power, who in the midst of these distempers of yours can forgive you, can imbrace you with mercy, and finde in his heart to love you: (even then when perhaps you could bite your tongues because you are so bad:) and this, if you can beleeve it, will carry meate in the mouth, when all your own mixtures must vanish. Try your selves by this marke, whether the Spirit of Grace have so wildred you in the best and most pleasing waies of your own, Esay 26. till he have driven you into your chambers to hide your selves there under the secret of the Almighty, under that free, infinite, full covert of the promise, till the evill be overpast. Tell me (bre­thren) when you can feed and revive your spirits at this feast, and warme your selves at this fire, is it not high holy-day with you? Finde you not a difference betweene this and your owne sparkes? Bee content then, resigne up your soules to this worke, and say, the Lord hath done you no wrong to weane you from your owne breasts, that you might suck at his promises.

Seventhly and lastly, the Spirit of Grace opposeth Selfe in all her er­rors and subtilties. For the former, Selfe is a great blinder of the eyes and causes the soule to sleep in a whole skin: she doth so baffle her selfe, with her owne shewes and forwardnesse, that shee doubts not, but her e­state is good. She saith with Iehu, 2 Kings 9. Come and see the zeale which I have for the Lord of Hosts. But the Spirit of Grace is a Spirit of discer­ning between errour and truth, it seperates between the pretious and the vile, gives clearnesse to the eyes of the simple, Psal. 19. causing them to judge ac­cording to the grounds of the word, which cannot deceive, & to distrust, her owne conjecturall and slight bottomes. Truth is able to approve both her selfe and her contrary: whereas error can comprehend neither truth nor her owne vanity. And secondly, she discovers those subtilties of Selfe. It were endlesse to mention them: by a few judge of the rest. Sometime she is so slye, that when her affections and duties forsake her, 1 she can recover her selfe by her whinings, complaints and mutterings a­gainst her selfe; as if she mourned because she attaines no better fruit of her labours. Sometimes she will pretend that she desires grace really, 2 and is willing to be searched, and that shee knowes not that evill which she would not gladly be rid of, that she might attaine it. But yet she de­ceives herselfe with dead wishes, and will not ensue those meanes closely which tend thereto, nor profit by the experience of her owne basenesse; but her experience leaves her dead in the nest, as it found her, and she will not endure the triall, nor set one foot forward to remove the stumbling-blocke of her iniquity from before her, Ezek. 14. and her Idols from between her [Page 178] brest: Therein she is as she was. Againe a third subtilty is, that she will spare her owne lazy skin, and cut her selfe off from those more convin­cing ordinances and more pertinent and seasonable meanes for her owne good, by putting herselfe upon such as are lawfull and good in their kinde; as to avoid close attendance to reading of the word, by singing of a Psalme; also prayer by reading a Chapter; instead of secret and private prayer, she will chuse to pray with others, or in family, or upon a booke; instead of extraordinary duties, shee will content herselfe with her ordinary houres; and all to shew, that shee is glad to put off the Lord and save herselfe harmelesse with as small a pittance and as poore measures of spirit and courage as may be. And commonly when Selfe pitches upon her course, this is her property, she is loose with God in the best meanes.

4 Againe, she will so contrive her matters, that for the shifting of some close duty of worship, as meditation, searching her corruptions, repen­ting after falls, or renewing covenant: she will alway finde some occur­rent or other, duty of calling, conversing with others needlesly, or by some worke of mercy and duty of the second Table, or any other fained pretence, to rid herselfe of that which would stick to her spirit, and dis­cover 5 her loose grounds. Sometime (which I would have marked) when she is so hunted, that she cannot shelter herselfe, and is pressed to leave all for a promise; she will turne presumptuous, and professe that she hath cast herselfe upon that also, and thereby hath put an end to all her former distempers, purposing to cast about and fling out no more, but settle herselfe upon the truth of God: But alas! this her fained clea­ving to the word, is nothing else, save a dead relyance; perhaps shee quashes her former feares and doubts: But how? Surely by a lazy and slothfull pretence of beleeving, that she might be free from any callings upon, reproofes or paines taking, and delude her selfe with ease: for why? Come to the triall of her confidence, alas! it is without savor, peace, contentation or joy of heart, saplesse, barren and ventrous: dis­sembling a selfe-deniall and calmnesse of heart, but indeed a lethargy of the spirit willing to deceive herselfe. No true desire to honour God in the fruit of a sound course, or to purge out old distempers can appeare. I say, all the subtill and sly tricks of selfe-delusion the Spirit of Grace pierceth into and purgeth the soule of: for, looke what I have said of a few, might be said of all the rest: Although I deny not, but many a poor soule hath some secret shreds of Selfe lying hid and unknowne; yet I say the nature of the Spirit is to discover them, if the soule be not wan­ting thereto. And this be said touching the former generall head of the Spirits opposing Selfe.

Second gene­rall. How the Spirit of grace that it serves wholly for Grace. In three things. 1. In discove­ring the my­stery of it.Now for the second generall; a second marke of the Spirit of Grace is, That it serves wholly for Grace: And that both in the discovery of Grace, in the effects of that discovery, and the end of it. For the first of these. The Spirit of Grace is all for Grace, in the discovery of the my­stery of it, the amplenesse, largenesse, height, depth and length of it to the poore soule, that it may appeare in all the excellency and fulnesse, freedome, bounty, unchangeablenesse and wel be teamingnesse thereof; that no corner of it may lie hidden from the heart of a sinner, so farre as [Page 179] may further him in the bottoming of the soule in mercy. This is a sin­gular and peculiar act of the Spirit, tending to this end, that the soule may not stagger about the sufficiency of Grace which God offers unto her; but may behold the power of the Priesthood of Christ, once offering up himselfe as a compleat and spotlesse sacrifice and satisfaction for the sins of the elect, needing no more to be offered; able to procure from the Father endlesse wel pleasednesse and acceptance, also a free offer of re­conciliation, and to create in the soule alone and of it selfe, (without any antecedent free will, liking and cooperating of Selfe) a most sufficient clearing of conscience from guilt and feare, yesterday, Heb. 10.3. Heb. 13.8. to day and for ever. This cannot sinke into the heart of an hypocrite; he cannot bee perswaded that there is enough in the Lord Jesus alone, to discharge him in the Court of heaven; the offer and promise are empty noti­ons with him, to sway all his strength upon; neither dare hee rest there­upon with peace without a further addition of his owne feelings. But the Spirit of Grace grounds the poore soule in this, as the maine worke of all, that so all the building may subsist thereon; and makes sure re­treat and refuge for her in the midst of her distresse, that her foundation may not be shaken. I wish that the method of that Epistle to the He­brewes, especially in the 7.8.9.10. Chap. might well be observed to the understanding of this act of the Spirit.

Secondly, the Spirit of Grace doth not onely offer such a light to the 2 soule, but lets it in by her owne working into her, setting the soule on worke, to concurre with his revealing light, and shewing it both that the Lord will conferre no lesse then all this Sufficiency upon a needing soule, and therefore shee may (without presumption) take and partake them from his hand: It sheweth her that it is the endlesse & matchlesse Grace of God, that he can find in his heart to pardon her, yea to cast love upon her, not only when she seems zealous and affectionate (for Self can make her beleeve that) but even when she is basest in her owne eies, and under the conscience of her guilt; when she is in her bloud, when her originall loathsomenesse & her actuall wickednes of thoughts, of words, of wrath, hypocrisie and the like, doe lye as a burthen upon her, yet then, even then (marke what I say) he hath love in a corner of his heart, for such an one; (such as he will have herselfe confesse to be) causlesse on her part, yea such, as (if he had no more aime at being knowne to be loving, then to love for any amiable thing in the object) he would never shew to any. Nay more, lest the Spirit of Grace should leave any thing behinde him, 3 he doth offer to create the gift of faith in the soule, Esay 5 [...].19. to claspe upon this gift of mercy; and includes this gift in the offer, as knowing that it were in vaine to offer the one, without working the other. And hereby he causeth the soule to lay hold upon his strength and ablity to save, (as having received a ransome sufficient:) which is no other, saving the writing of his covenant in the fleshy tables of her heart, Esay 27 4.5. prepared by him­selfe for the nonce.

And moreover, that all this hee hath done of his owne free will and motion, without any former principle acting him to intend it, or con­curring with him to create it: I say, he hath done it of himselfe, as judg­ing it meet for himselfe to doe (whatsoever we bee) and for the glory of [Page 180] his Name: No entreaty of men or Angels, no difficult tearmes of per­swasion caused it: but it flowed naturally from him, as most honourable to his Majestie to doe.

5 Fifthly, the Spirit of Grace stayes not here, but proceedes to accom­modate the soule to embrace this power of God: for to what end should the Lord be willing to do it in her & for her, except she also felt sutable inclinations wrought in her soul towards it: And therefore he moves her, sadly to digest this grace offered, to count it no light nor strange thing; no nor yet beyond the soules apprehension; but as on the one side hee cau­seth it to be most weighty, pretious, and to be highly valued: so, on the other side he makes it familiar, sweet, clear and evident: not a thing a­bove the clouds, nor under the earth, farre fetcht, but neere the soule, put into her bosome, Rom. 10. belonging to her, not to bee rejected, or thrust away from her, except she will perish. These, together with the infinite bene­fite of receiving it, and the endlesse losse in forgoing it (as being the one­ly remedy) doe marvellously stablish the thoughts upon it, and ravish the affections with it, so that layes a most sad charge upon the poore soule (upon paine of forfeiting her peace for ever) not to passe it by slightly, deadly, and formally; but to view and meditate of it savourly, deep y, unw [...]ariedly, with admiration, till by this mirrour of beholding the Lord with open face, she be transformed to the gloriousnes of this grac [...], and carried, 2 Cor. 3. end. yea left in the streame thereof by the Spirit of the Lord. This for the first of the three particulars.

The second, is the effect of this presenting worke of the Spirit. And that is union: The second worke the ef­fect hereof, viz. Union. Whereby the Spirit of Grace shewes the soule into what a condition she is translated by faith in the promise. That is, she is made one with the Lord Jesus thereby, and really partaker of all his good things, true peace, contentment in blessings, crosses, all conditions, freedome from all former garboiles, feares, enemies, joy in God and his salvation, never to be divorced from him any more. This causes the soule to shake off that wearisomenesse of Selfe, never settled; that bottomelessenesse, never grounded; that inconstancy and vanity, never at rest: and why? Because it had no reall good to fasten upon, and to determine those rest­lesse desires of hearts: But now, the Lord Jesus himselfe both in his present grace and hope of glory to come, runues in her streame, or rather turnes hers into his: so that looke what Selfe was to her before, emptily and barrenly: now Christ is in her stead. Christ is the Selfe of the soule; he is all in all to her, acts her, comforts her, staies her, quickens her, guides, upholds her in all straits and troubles. As Selfe was a body of death in her before, easily besetting her; so is Christ now a very reall being of Truth and Grace, a very life of being and welfare unto her. Now the soule is willing to shake off Selfe, because she hath a better thing in possession; which frees her from the old yrkesomenesse, vanity, bondage and unsubsistence, which before she was disquieted with. Oh! it is a wonderfull priviledge to a poore soule, that whereas before it was tedious to her to muse of the promise, to deny her owne hopes, flashes and pangs, to cleave to the bottome of another out of herselfe: now all these are become sweet unto her, because Christ is now instead of Selfe unto her, even all in all. Before it was a violent worke to apply [Page 181] the soule to meditation; for she was out of the element of Grace; but now she counts it familiar worke, because the presence of Christ hath made it so: a mercy more worth, then all the world beside, when shee considers duly of it. Before shee was haled as a Beare to the stake, to the word, to the sacraments, to other ordinances, duties: now she hath fel­lowship with them as her owne, even as she is Christs: before she knew not what to make of herselfe, her affections, her desires; but now shee is able to discerne what God hath done for her and her affections, mour­nings and duties, stand not up in the roome of Christ, but flow from him safely, and returne to him, as the waters to the sea, whence they came. Oh! what oddes is there betweene the dead life of Selfe, moving the soule heavily, as Pharaohs charet wanting their wheeles; and the living life of Christ, alway affording some warmth, vigor, breath and motion to the soule, and assuring her that is not from herselfe, but from a prin­ciple without, which will not faile her: Oh! this second Adams quick­ning spirit, is as far above that dead principle of Selfe, as a living creature is above an Image.

Thirdly, the Spirit of Grace drawes the soule to the end of Grace! The third is the end. to behold the purpose of God in declaring the riches of that mercy, by which he saved a sinner: that he might purchase more glory to himselfe, then good to the soule. Of this I spake before by another occasion: only note this, that the Spirit carries Selfe out of the soule hereby. For when the soule is ravished with the view of those excellencies of God manifested by redemption, she loseth herselfe as in a streame, as being ashamed to thinke that she should so basely struggle for that, by her own strength, which onely the Spirit of the promise can conduct her unto, for the ends of the promise, serving to make the Lord admirable in his Saints: Oh! how is the soul ashamed, yea confounded for her own folly, that she should goe about the fadoming of so bottomelesse depth, with her owne bucket! I conclude these three branches with renewing my exhortation: Try your selves by these, whether the Spirit of Grace bee in you or no; for if it be, it hath the promise of a full bottome to stablish the soule upon, it hath brought realnesse of comfort and peace into it, and it hath carried it into the sea of the riches of grace, so that it can make songs of the Lords deliverance, with more admiration, then if the inhe­ritance of a Prince had befalne it. I cannot insist now any longer. So much for the second marke, that the Spirit of Grace is for Grace.

To make an end, a third and last marke of the Spirit of Grace is, The third marke is, The calme proceeding of this Spirit of Grace. that it goeth forward calmely and softly in her pursuit of the promise, without any carnall striving and violence of Selfe, much lesse fretting and di­stemper of spirit upon Gods delaies. She teaches the soule to waite upon the Lord and harken what he would say to his Saints, for he will speake peace to them, that they may not returne to folly, their old selfe-stagge­ring, unsettlednesse or bondage: The Spirit of Grace is much like the Temple of Salomon; it loves not to hear the din of Selfe to disquiet it, Psal. 85.8. as hammers and tooles might not bee used in the building of the other. 1 King. 6.7. While he is at worke, he cannot endure Selfe to disturbe him: he will raise up the frame himselfe, we must onely say, Grace, grace unto it, but he will both lay the foundation and corner stone, Zach. 4.7. and set the buil­ding [Page 182] upon it, and it shall prosper in his hands. Suffer we our selves or­derly, and by degrees to be led from step to step, without turning off on the right hand or the left, meekely and patiently attending his leasure in our innocency; and use of meanes; and foist not any secret weights of our owne into the ballance, as if the Lord were not alone able to perfect his owne worke: onely let there be no stops in our owne spirits, to set backe or quench this Spirit of Grace, under the pretence of our quiet and patient wayting: 1 Thes. 5. A point which no hypocrite can discerne. If he be bidden to rest, he leaves his diligence, and waxes idle; whereas true stri [...] and true rest goe together; and a poore soule so rests from his selfe striving, that yet he continues his selfe-denying diligence in the use o [...] meanes: Esay 30. Try your selves also in this; but I remember I have touched [...]o [...] part before, when I spake of the violence of Selfe. This shall there­ [...]ore suffice to have spoken touching the markes of this Spirit of Grace, and the several branches thereof.

Now in a word, for the other peece of the question, how this Spirit of Grace may be attained? Quest 2. H [...]w this Spi­rit of grace may be attai­ned. I answer briefly, First, be earnest in prayer to God for it (for the Spirit of Grace and supplication are joyned toge­ther, Zach. 12.10. That both the Lord would cast down this strong castle of Selfe, and raise up the strong fort of his own salvation upon the ruines Answ 1 thereof: joyne with prayer, meditation, be much in the use of all other powerfull ordinances of God, (fasting especially) the true Sampson to Answ 2 cast down the house over the head of self and unbeleefe: And observe se­riously Answ 3 the graces of others, (such as have shot this gulfe, and have had the Answ 4 experience of Christ in them:) Again seek not to please our flesh, (as it is said David would never crosse Adonija from his youth, and that made him such a good one) but abridge our selves of our wills even in some lawfull liberties, 1 King. 1.6. and abstaine from many things which others permit to themselves: dyet our selves daily as those which runne for a prize; and that may somewhat inure us to deny our selves in this great worke of Answ 5 Grace. 1 Cor. 9.25. Tye our selves closely to the duties of our places and callings, and be not too indulgent to our backs, bellies, companies, travells, and the like sensuall recreations and contentments: many men affect such a bre [...]th in the uttermost of their liberties and jollitie, that their very garbe bewraies them to bee men who savor not much of denying them­selves: goe to the Lord often with this thorne in thy heele, and bemoane thy paine unto him, 2 Cor. 12.6. till he ease thee! as Paul did, and ceased not, till the Answ 6 spirit was sufficient for him: Beseech the Lord not to leave thee to thine owne findings, but to take thee into his own patronage, maintaining thee at his cost and charge: It is said that Ieconia (long after his obedi­ence to the Prophet Ieremy, Jerem. 52.31. to yeeld up himselfe to the King of Babel) was so honoured by God, as to become of a vassall and captive, a favo­rite, and to be nourished from the Kings owne dish, to have a portion of meate from him daily: meditation of the Pearle, Matth. 13.44. caused the Merchant to sell all and buy it. How doth Paul Phil. 3. heate his heart with the Lord Jesus, till hee cast out himselfe as dung? D [...]vid Psal. 73. recovers himselfe out of his temptation of distrust and impati­ence by meditation, and then breakes out, Whom have I in heaven but thee! Luke 2.51. Mary bred Christ in her soule, by pondering the message of the [Page 183] Angell against her feare and doubting. Nothing a greater nourisher of Selfe then unacqaintance and slothfull neglect of the promise.

Againe, behold the practice of the Saints, both in Scripture and expe­rience, both living and dying, Heb. 13.7. how they have moulded their souls into the truth of God, and have been content to hazard their own salvation, there­upon saying, if I perish, I perish: Let also (as I toucht before) the afflicti­ons Answ 8 of God, whether in our bodies or soules, breake us off from our wilde olive stock, and implant us into the naturall and sweet olive: Say, Lord it is a sweet mercy not to live to my self, (though it cost me deare to learne this discipline) but to be at thine allowance. As an idle wench chuseth to live basely and idely at her owne hand, rather then under a Mistresse: so would Self do, if God did not over-rule the soul: But when she is cor­rected and instructed, then she smites upon her thigh and repenteth. Last­ly, Answ 9 be not too eager in pursuit of our worldly affairs, but quietly let us set our boate upon our streame of providence, to crosse our selves in our carnall appetites, and though God crosse us not, yet deny we our selves, inuring our hearts to mercy & compassion, to such as are in necessity, bo­dily or spirituall: Let not Papists (the chiefe favorites of Selfe) con­demne us Protestants in this kinde; farre it be it from us to foster a spi­rit of envy, which lusteth in us after uncharitablenesse, indignation, mo­rosity, austerity, censoriousnesse, anger, revenge, suspitions, contentions, Jam. 4.4. discontents, either with men, or with providence and Gods administrati­ons, that please us not: for these morall distempers will defile us spiritu­ally, if we be not aware of it. Seeke not honour, repute, respect and ac­knowledgement from men, let God alone with these, Joh. 5.44. and let us not for such base scurfe (yet highly set by in the world) destroy the worke of God. Oh! beloved, consider what I have said of this weighty argu­ment, and the Lord give us understanding in all things! for mine owne part, I have cause to mourn, that notwithstanding all I have spoken, I have so small hope to prevaile with men, because I goe against their edge, and speake riddles, to men of another metall! What are we but signes and spectacles to men and divells in preaching these doctrines? What serve we for, save to harden their hearts? For they will fulfill the do­ctrine, and Selfe is like to quash their hopes when all is done! The Lord prevent it in you for his mercies sake. And so much also shall suffice for this whole use of exhortation, to them that seeke conversion.

Now concerning the latter branch of Exhortation, 2. Branch of Exhortation. Gods people must practise selfe-deniall in their con­versation. to them who (through mercy) are converted already: Let me urge this upon them, so much the rather to deny all for Christ and his name; by how much they have already obtained favour to count all as drosse in respect of pardon and reconciliation: If in the former respect that of our Saviour be true, how much more in the latter; He that will bee my Disciple must deny all, (if the case so require) take up his crosse and follow me: And the truth is, such are the times we now live in, that I am (in a manner) forced to adde this point of use to the former. For, you must know, the former is secret from the view of men (though one day it shall be knowne to men and Angells) so that we should doe men a world of wrong, if we should judge them to bee other then selfe-denyers and beleevers. Matth. 16. end. But in­deed, there is another selfe-deniall a consequent upon faith and that is [Page 184] an outward renouncing of our selves, and selling our selves out of all our profits, pleasures, ease and liberties for the name, the truth of doctrine, the profession of Christ in power; That rather then we would betray these to the enemies thereof, neither liberties nor lives should be deare to us: Now herein what doe men? Alas! they shew that either they never knew what it meant to cast out Selfe, to receive Christ, or else they have found a narrow distinction between barke and tree, to save them­selves harmelesse: viz. That although they deny themselves inwardly for him never so, yet they have a dispensation, so that outwardly they will not lose a dramme of wealth, credit, maintenance, ease, love of wife, child, will or appetite for his sake. And at this plat the world of our pro­fessors now fall off: Causes. They love Christ with their hearts, but they will 1 not lose one straw for him: Alas! what wonder that it is so with them? For why? Why most men so little deny them­selves for Christ? To deny a mans selfe for Christ, requires a better bottome then they have any: The Lord Jesus never denyed himselfe to the death for the redemption of their soules, never gave himselfe as a price to wrath for their pardon and peace: The Apostle Rom. tells us, Doubt­lesse for a good man one would be content to dye: Christ hath not been a good Christ to them, for if he had, they would deny themselves to the death for him. They are upon their owne bottome still: their owne ease, will, health, pleasures, life and liberties are too deare to them; they love them as pretiously, as a zealous Christian loves Christ; there­fore they will part with nothing for him. If Christ were their Selfe, their inner man, their joy and content, they would cleave to him as their naturall and beloved object; The truth hath not made them free; for if it had, they would forsake all for it, and buy it whatsoever it cost them, but not sell it, whatsoever they might have for it.

Besides, they know not what spirit they are of; while peace lasteth, 2 and the Gospel runnes in the streame of their liberties, gifts, services, commodities, and advantages, who but they? An humble and zealous Christian would almost tremble to heare their protestations, their en­gagements for God and truth, the cause of Christ and Religion; who but they in their fastings and prayers, deepe detestation of the sinnes of the times, and mourning for the sorrowes of such as suffer? But let the winde turne to another coast, so that they see the enemies of truth lay hard to their free hold, and they must either sadly suffer indeed for that they have professed, or else bewray themselves to be hypocrites: Then they shew upon what hinges their doore hanges and turnes, even upon Selfe and selfe-love: Then they wax stiffe for themselves, then they cleave to the creature, their ease and welfares, their liberties and world­ly contents. Why this? Alas! They understood not their ow [...] spirit, and therefore it laid them in the suds ere they were aware. Now their great declaiming against the sinnes of timeservers, and selfe-loving hy­pocrites, is turned to apologize for their inconstancy, selfe-love and 3 ends of their owne: Moreover, another cause is, they sought not Christ simply and honestly for himselfe, but for somewhat which might bee gotten from him, to serve their owne turne by his meanes: They know not how to licke themselves whole upon the Lord Jesus for any thing they lose for him; and therefore they are loath to venture any more, [Page 185] then they must quite make forfeit of. If they knew whom to trust for amends, or could beleeve that hundred fold requitall for God and his Gospel, which is promised to all that lose any thing for him; Oh! it would lithe their hearts exceedingly to suffer any thing for him! To 4 conclude, they consider not what a poore bargaine they make of it, when they sell the honour and glory of the Lord Jesus, for the redeeming of a poore transitory content here below: they consider not that they fish with a golden hooke for minums; if they lose their hooke upon a shrag of triall and temptation, they can never make amends againe for it, by all they catch, though the fish were fairer. Conscience is no com­modity to weigh in the balance against ease, and carnall profits and plea­sures: as Elisha asked Gehazi, Is this a season to purchase olives and vine­yards, and menservants or maidservants? They consider not what poor 5 and silly figleaves they sow together to cover their nakednesse, when they pretend a necessity of serving God their owne way, (that way which will hold best agreement with their own ends) to shun serving him his way of suffering, which contradicts their self-love. In all these respects and in many more, let us not wonder at the wofull declension of these revolting times, which leave the Lord Jesus himselfe to sinke or swim. Nay further, let us not be offended overmuch at such as at their first en­try and onset upon Religion, seemed so zealous as to chalenge all ene­mies of Christ, and began to suffer for him: But having born the brunt a while, and felt the triall too hot and too heavy for them, have with more shame and reproach revolted from him, then ever they began to suffer with honour and commendation.

And sithence it fareth thus, let all whom it concerneth, Counsells to helpe this. Exhortation. to approve their faith and fidelity to the Lord Jesus (as it doth concerne all who will not prove hypocrites) now in these wofull daies, strive for the holding up and preserving the entire honour and esteem of Christ & his Grace, his truth, profession and Gospel, both in their owne soules with sincerity, and be­fore men without shame or cowardize. Consider (poore soule) by whose strength thou standest: do not look too wisely upon next hand ex­amples of staggerers and timeservers, though perhaps thou hast admired them for their zeale and gifts: know them by their fruits; stagger not at their revolts: But looke to Jesus the author and finisher of thy faith, Heb. 12.2. who for the hope set before him, and the love to thy soule and salvation, des­pised the shame, and endured the crosse: Behold (if examples do so much affect thee) the patternes of those faithfull ones, who in all ages have borne witnesse to Jesus, and not esteemed their credits, or goods, or lives, so that they might vindicate the glory of Christ, and discharge the trust which in baptisme, and much more in their conversion to God was committed to them; to be faithfull souldiers, and to contend for the truth, against Divell and his instruments, the world and their own fleshly selfe-love: The Lord hath had in all ages some who have though it a businesse of importance to sticke to Christ and his honour, whatsoever it cost them; although thy strength be small, the trialls of the malicious sharpe and fiery as darts; yet if thou canst deny thine owne selfe, humble thy soule, be little in thine owne eies, be above thine owne ends and sen­suality: Then that God who hath suffered thousands of subtill selfe-loving [Page 186] hypocrites to fall on thy right hand, and thy left, shall keepe thee safe in the midst under the covert of the wings, and shadow of his Al­mighty power. Psal. 92.7. Counsells. And to this end and purpose, first, get faith in Trialls, (more pretious then gold,) and looke not to suffer for Christ by thine 1 owne strength, but get strength from him whom thou sufferest for: Get thee his innocency, be sure thy cause be good, joyne with it a good conscience, (two excellent banners to fight under) and then by prayer, beg from Christ that strength, courage, meeknesse, simplicity, selfe-de­niall, unashamednesse to confesse him, and to suffer for him, which be­commeth one, who hath received thy being of grace, and the hope of welbeing of glory for ever from him. Beleeve that hee who nayled all enmity of Satan and the gates of hell, to his crosse, hath risen by the might of his Godhead, and is at his right hand; will so provide, that the remnant of their conquered and captivated malignity and malice, shall never prevaile against thee. If ever thou tookest hold of his strength to save thee from hell and from perishing, trust him for strength to over­come all earthly enemies; he can and will subdue them unto thee, divert them, disarme them, disable them, and give thee full redemption from them. If ever hee built thee soundly upon his rocke, feare not, neither stormes, nor sands, nor tempests, nor any assaults shall ever cause thy building to ruinate: but thou shalt stand, because built upon a rock.

2 Secondly, be not heedlesse and carelesse of trouble, but be well settled and informed in thy judgement, concerning the weight and the impor­tance of the truth of God. Let not trouble for the cause of Christ, finde thee so busied about doing for him, that thou shouldest neglect the con­sideration of those weighty respects, for which he calls thee to suffer al­so. Many irresolute and staggering ones have done Christ as much dis­honour, as some libertines and timeservers: Selfe-love and ease hath so blinded them on the one side, that they can looke but one way: As thou canst not deny but truth is pretious, powerfull, and prevailing: So adde this thereto, aske what is truth, study it, inquire into it, & the consequences which attend upon, both the faithfull sticking to it, against all enemies, and the treacherous traducing it, for fear, or flattery, or any sinister ends. Remember that of Davids servants, and apply it to truth, thou art worth tenne thousand of us, if we fall, there be others to raise up in our stead; but if thou fall, how irrecoverable is thy losse? And say not, this truth or that, I could suffer for, but such and such I dare not; for if thou honor not God in denying thy owne cavils, and suffering for any truth, perhaps thou shalt be so left to thy selfe-shifts, and snared by thine owne treache­ry, that either God will deny thee an heart, or the honour to suffer in greater truths, if occasion serve.

Thirdly, know for certaine, God will have a day to trie thee, what cost 3 thou wilt be at for him. If he have brought thee through the pikes of the enemies of thy conversion; trust to it, he will have some triall or other, to know all that is in thine heart. God bestowes no great favours (especially Christ himselfe) but he will be sure to try thee throughly of what mettall thou art made, and whether the experience of his first and greatest love have deserved at thine hands the fruit of thy faith, to cling to him, and be of more worth, then thine owne ends and contents: He rejoyceth to dis­cover [Page 187] those who are firme to him, and beare him hearty loyall affe­ction, from the hollow and false. If Abraham, Hezechia, Ionah, Peter, wanted not their trialls, (of whom some stuck to God, others warped) shalt thou escape? Nay if God would try Saul and Ieroboam and Iehu, so deepely, will he passe thee over? No bee not such a foole as to thinke that thou shalt scape in a mist; swimme alway in a calme sea, and runne a smooth course; for as verily as God is true, thou shalt be tried, yea perhaps many wayes, one after another. Resolve thy selfe, it is no slight thing in Gods esteeme to try his: if he should leave them without trialls, (whereof all sonnes are partakers) they were bastards: Heb. 12.8. it is drosse and no oare which is not worth the trying: easie duties of praying, hearing and worship are no trialls for Gods close people in these dayes, he will have other trialls for them; and although perhaps thou hadst scaped many windes and blasts, yet he will have some direct and opposite winde to try thee to the quicke, ere the Lord have done with thee. Selfe had need have trialls as Gideons souldiers.

Upon these considerations, apply this exhortation briefly to thy selfe. Application of all in two du­ties. Be for him that hath beene for thee even the Lord Jesus, be for his glory and honour to thy uttermost. I will commend but two passages to thee. First in the feare of God (my beloved) be sure that you deny your selves for God in the point of doing for him. Secondly, 1. To doe all for God. in the matter of suffe­ring; in both which thy whole obedience standeth. I urge no exact­nesse but such as the Gospel both promises and affords to a beleeving soule; onely I exclude treachery and falshood. For the former, aime at God, and deny thy selfe in thy doings and duties, in thy worship and use of meanes, in thy speciall calling and condition of life. This will inure thee to the latter selfe-deniall in suffering: Throughout thy whole con­versation of life towards God and man, thou shalt finde, that (from the center of selfe-love) the Divell will teach thee to draw lines of crooked­nesse and obliquity, warping from God, and tending to it selfe. The soule cannot endure to be under the authority of God, either comman­ding, promising, or threatning; it hath a bredth of her owne, in the nar­row of God, See Hos. 10.1. and where shee can fleece away ought from him and his ends to herselfe she is safe; yea where the duties are strictest, shee be­wraies most a false heart, which being pincht in the point of her owne ends, is ready to cast all in the dirt. In fasting, what pleasure can the soule finde to herselfe, instead of soule afflicting? Esay 58.3.4. Much more then in or­dinary duties she will dispence and seeke herselfe. In mens buyings and sellings, how doe they foist in a dreg of seeking themselves, loath to lye close to the rule, to doe as they would bee done too? In preaching the solemne truthes of God, what a deale of selfe-honour and men-pleasing creeps into the duty? What duties, meanes or graces are there, which are void of this dead fly? Witnesse the innumerable dispensations which this libertine age seekes to herselfe in all her wayes; in fashions, attires, recreations, worldly dealings, lending, letting, hyring and bor­rowing: In the duty of prayer how scanty, seldome, carnall, are wee? Looking sometime more at them that heare us, or at the setnesse of our sentences, edge of our owne affections, then at Gods awfull presence, our owne abasement, or the speciall ends that concerne us? What causes so [Page 188] little mourning and fasting for the sinnes and sorrowes that are upon us, or hang over us? Selfe-love; every man lookes to his owne matters, his owne griefes, losses take up all his teares and desires? What causes Magistrates to be so partiall and connivent at offenders, at drunkards, breakers of the Sabbath? Selfe-love, they are affraid to be noted to bee precizer then needs, they seeke their owne bribes or ease; men are loath to disquiet themselves for God or conscience: Whence comes our murmuring under our crosses, or our sottishnesse and insensiblenesse un­der them? Both from selfe-love; either tendernesse to our owne skin, or loathnesse to be at any cost to search out the causes, to humble the soule, or to repent: loathnesse (I say) to lay any thing to heart: What is the cause of so many jarres and janglings among Christians, for meere trifles, to the dishonour of God and their communion? Selfe-love, that seekes her owne ease and profit, little looking how others fare; Christians in generall will professe selfe-deniall, yet take pritches, dis­contents: Endlesse it were to mention all: learne we to seeke God in all we doe, and whatsoever we finde our conscience to accuse us of, as an excrement and superfluity of our owne, beware we nourish it not in our selves, lest it poyson the carriage, the bent and streame of our indeavours with singularity, hypocrisie, and selfe-love. Shake off conceits, rash surmizes, tetches, enmities, sullen froward humors.

2. In suffe­ring.Lastly, be not onely willing and well content to beare for God, (if we be called to it justly without thrusting our selves upon troubles) but especially labour to quite our selves well in our sufferings. True it is, to shunne God, and seeke our selves, our owne ease and welfare, be­traying our conscience, is a fearefull treachery; but yet, there is a fur­ther mischiefe then this to be shunned; and that is, be we sure that wee suffer for God, and have him that knowes our hearts to beare us witnesse, that (setting aside humane frailty) the sincere aime of our hearts in suffe­ring, is, the promoting of the glory of God, and the entire and tender respect we have to preserve his truth inviolable: There is a white divell corrupting us in the bent and aime of our sufferings, as well as a blacke, to disswade us from suffering at all: one Divell (under two colours) aimes at this, either at the losse of our soules, when we wickedly seeke to save our selves from suffering, or the losse of the honour of our sufferings, when we lose our reward, through our base and hollow seeking our own selves. Such as suffer in these dayes for Christ, had need be well botto­med, and carried upon such grounds as will beare us out and save our stake. For, such as suffer out of a proud, presumptuous singularity of their own, to be thought some body, hoping they shall be able to licke themselves whole by some outward encouragements, or otherwise rush upon crosses in their heate and rashnesse; are like (in such a world as this) to meet with a wrong match of it. And we have seene some examples before our eies to verifie this by wofull experience, Note this ex­perience. that others may learne by their shame and harmes, to beware of their selfe-heate and rashnesse. The Divell getting ground, and the cause of God losing ex­ceedingly by such Merchant venturers, not to speake of the shipwracke that such make of their owne peace. Suffer therefore for Christ; and suffer so for him, that thy conscience may stand by thee for the sincerity [Page 189] of thine intentions; and the Spirit of glory shall rest upon thee, and with Stephen, he (whose cause thou sufferest for) shall discover himselfe unto thee, not onely in his allowing of thee, 1 Pet. 4.14. Acts 7.55. but his crowning of thee both here with the honour of suffering, and hereafter with glory for suffering, as 1 Pet. 4. end, and in neither respect will he suffer thee to repent or bee ashamed. But I must not here (in this use of addition and by consequent) runne out into a common place; some other fitter occasion will offer it selfe for this purpose. Thus much shall serve for the whole exhortation; and so for the whole doctrine of Selfe, so farre as the Lord hath given grace. Now what shall I say, (brethren) for conclusion, but presse us all to seeke God, who suffers not his raines and dew to returne in vain, Esay 55.9. but to fructifie his truth in the hearts of his owne people, that he would not withdraw his blessing from this doctrine, which wee have at large insisted on in this and the former Sermon? Let us pray, that with Pauls plan­ting, and Apollo's watering, God would give encrease.

THE SEVENTH LECTVRE upon the words following in the twelfth Verse.

2 Kings IN the former verse (beloved in the Lord) wee have examined the ground of Naamans distaste of the Prophets message: and that was (as wee have shewed) a prejudice or pre-conceit of a way of his owne devising, The clear ng of the cohe­rence, & sense of this verse. without bottome or ground of truth. Touching the which, as we noted whence it came, even from the root of Selfe, so we raised a generall ground of doctrine from it; and have said what God hath suggested unto our thoughts, concerning the rea­sons, openings, and severall uses of it, repeating nothing thereof: let us come forward to this twelfth verse. For although the holy Ghost doth omit sundry passages of this story (as the thing was carried) yet hee will not have us ignorant of any materiall thing, which might profit us: And therefore here he relates the amplification of Naamans distaste, from a second allegation of his; and that is, from a supply of Selfe, by carnall reason. No two friends in the world are so ready to succour each other at a pinch, as carnall reason is at hand to succour Self. The more is said, the worse the disease rankles; but yet that which sound reason cannot make good, lo, carnall reason must be faine to supply. A poore help (I grant) but a poore one is better then none with a corrupt heart. If the former answer and bottome of his distaste had been as good as it was large, he had not now needed to have multiplied so many words as he doth: but being crazie in them, hee must make that good with words which wants substance: and therefore hee now comes in with an argument of another kinde to stiffen himselfe in his former conceit, drawne from the nature of [Page 191] the message it selfe; to wit, that it was unlikely, ridiculous, and in truth (upon point) impossible: And therefore he did well to turne away and be angry, as he was.

The words come to thus much, as if he had said: How he ba [...]keth one evill with another. There was cause e­nough to reject the Prophets answer, because it crosseth mine expecta­tion; my thoughts were farre otherwise then his message, I looked hee would have come himselfe and dispatcht it; therefore I had reason e­nough before to recoile from his answer: But now, put case my conceit be ungrounded, and I my selfe faulty therefore; yet, let me but examine the message it selfe, as it lies, and there is great cause to distaste it, in that regard also. For why? What sense or reason is there in it? Forsooth he bids me goe wash in Jordan? And what likelihood is there that Jordan should heale leprosie? When was it ever heard of till now? What need Israel have one Leper in it, if Jordan will heale him? And, sure I am, if waters were able to doe it, then much more would better waters doe it. Wee have two famous rivers in Damascus, Abana and Pharfar by name, farre purer streames, and (in repute) better waters, then either Jordan, or any other waters of Israel whatsoever: And, if they never healed a Leper, much lesse (I trow) can Jordan. This being thus, who should blame me for rejecting this message? Yea, for distemper and anger? Can flesh and bloud endure to be sent for to a Prophet, and to be thus mocked? I conclude therefore, his meaning is nothing lesse, then to cure my disease: he doth but try my patience, and put a trick up­on me, and so my labour is lost. This is the view of this verse. Now, what doth all this amount unto? Surely (in a word) to confute and out­cavill the message, by carnall reason, and such absurdities as might grow thence. For why? Hee disputes thus; This message is against com­mon sense, unlikely, yea impossible to reason, therefore ridiculous and false; the consequence of it makes it absurd: for (I say againe) if waters would heale, what need any to bee Lepers in Israel? And why may not better waters much better doe it? Therefore, away, talke no further to me of it, leave me to my self, no man shall beat out my brains, or ever perswade me to that which common sense doth so notoriously contradict.

But, O Naaman! whither wilt thou? The absurdity of his reason. Is it not too much for thee to be mad with Selfe, but thou wilt also be mad with reason? In thy former answer thou playedst but the foole: for what although thou thoughtst so and so? Was the Prophet tied to thy thoughts? Or could the Prophet doe more or lesse without warrant from God? Camest thou to a Physitian with a fee, or to God for a miracle? If to God, why sufferest thou not him to cast the skole, and to worke his owne way, and to confute thine? And now in this latter answer, thou wilt be mad with reason. For why? Put case the way of washing in Jordan bee irratio­nall and non-sense to thy wit and reason; and what though there bee still so many in Israel unhealed? And what if Abana bee a purer streame? Dost thou come to the Prophet to be cured by plaisters, and by skill of a man, or by the power of God? If this latter, why art thou so mad as to tye a superiour cause to the inferiour? Or to judge that to bee the health of thy disease, which is but a signe? Or to run to the creature [Page 192] from the Divinity and Omnipotencie of a Creator? Or, what hast thou to doe to run to other Lepers? Or to compare Jordan with other waters? Look thou up to God, whose power exceeds all thy sense, who seeks the honour of his owne worke, not of a creature, and be content to be cured against and above all reason and sense, so thou mayst bee really cured: It is thy priviledge above all other Lepers in Israel, to bee thus cured by Elisha. Cavill not therefore against thy priviledge: it is not Jordans water more then any other (by any vertue of it) which must heale thee (for then indeed Abana might doe it as well or better) but the God and ruler of Jordan and all creatures to serve h [...]s will, so farre as seemeth best to his wisedome. Thus Naaman should have said in stead of his cavilling. So much for the opening of this verse.

Two things then we see in this verse: First, the carnall exception here taken by Naaman against the message, which set him further off the re­medy, and wronged him more and more of his owne hope. The se­cond, the issue and effect of both the former answer, and this cavill: hee concludeth that the Prophet mocks him, and therefore in stead of hol­ding the former reverend esteeme of his person, now hee falles downe­right to rage and raile upon him, to fret and fume at his defeat, and to turne his back homeward; rather then he will give up his two weapons, he will needs depart and goe home, a most nasty Leper as he came.

Doctrine. From the former of these two, viz. Naamans exception, and the fri­volousnesse of it, I might stay the Reader upon this meditation; How full and fertile a base heart of corruption and unbeliefe is of stoppes and barres to deprive it selfe of welfare and happinesse; yea, as one wave fol­loweth another, Corruption is full of trickes and devices to hurt it selfe. so doth one cavill back another, and all to deprive it selfe of any blessing which is fairly toward it. And how manifold argu­ments one upon the neck of another, it can invent and devise of all sorts, to strengthen it selfe in her owne once conceited error? Rather then Naaman here will seeme to shrinke one jot from his former hold, marke what cavils he devises against the way of God, and his owne welfare: so peremptory, so resolute, so witty and wise hee is to doe himselfe hurt! but as for doing himselfe any good, to guesse at any intention of God, or the Prophet in this thing, or to call himselfe off from his humour, to more advised thoughts, we see it is farre from him. So true it is (not on­ly in Heathens) My people are wise for evill, See Jer. 4.22. Reason of it. both to doe and to defend it; but for good, exceeding silly and sorry. For why? Not onely it is our lot to be deprived of God, and all his goodnesse, but also wee are depraved in all our abilities and powers of soule and body, from coveting any recovery of it; yea more, wee bend all the force of our understand­ings, judgements, memories, wills and affections, to the riveting and e­stablishing of our spirits in that dangerous estate in which we are: There is not a drop or dram of any propensity in us, to use any faculty of reason in us, to any other end or purpose, save to overthrow our selves, and to implunge our selves more deeply in our owne evill: But to dreame of a­ny out-gate of misery, or to harpe upon any string of invention, art or de­vice how to breake the snare and get out, it is a gift which is denied us, so farre as unregenerate. A signe most evident, in how well pleasing a frame and streame wee conceive our selves to bee, when as all our wise­dome [Page 193] serves for nothing else, save to devise reasons to hold us; yea, wedge us still more desperately in our unhappy condition: and to wrangle against whatsoever might whisper or sound toward the fetch­ing us out of that thraldome. Aske but a man whom God hath over­poized and perswaded by the Spirit of grace, and he will tell you, through how infinite many cavils, objections and disswasives of flesh, the Lord hath brought him to the condition wherein he now stands: and, ere hee could ever feele the streame of his spirit framed for God, and the em­bracing of the message of salvation.

How many thousand feares, doubts, carnall exceptions are there in a corrupt hea [...]t against either the t uth in generall, or such or such truths of promises in speciall, or the simplicity of their meaning to himselfe personally? As it is said of Peter, Act [...] 12. that the Angell gave him a bunch on the to-side, and then his chaines fell off, and then hee groped for his Cloake and Sandals, and then the prison gates flew open for him to passe through, and then he was carried to the outward gate, and the inner gate (yron doores) & till this he was not set at freedome, nor awakened to see himselfe delivered. So doth the Lord bring his through manifold ob­stacles, objections, temptations, and the whole Army of corrupt Argu­ments, which both within and without beset the soule against the naked truth of the promise, before ever he set them at liberty.

And the truth is, onely the worke of regeneration is able, both to drein away this spring and floud of contradiction, and to dry up her streames, that they may not so abundantly flow out to beare downe all the force of truth in us, or perswade us to conversion. And the same spirit it must be which must turne our streame to run another way, and take off this rol­ling doore of our corruption, from the old hinges, to open and move a contrary way.

Onely Grace must consume all our base inventions which man hath found out against God: as, Eccles. 7.29. Civils against Religion: sun­dry of the [...] named. That this Sect of Religion is everywhere e­vill spoken of: If once a Christian, ever a slave, a beggar, a foole: These Preachers tell us many tales of a tub, against sinne, and of the judgements of God, but the best is, wee see not thunder and lightning to follow 1 upon every word they speake. If all were so cursed whom they de­claim 2 against, they would looke as blacke as foot, there would bee no li­ving 3 among men: but (thankes be to God) we see all things still conti­nue 4 as they were, and men are as white in the face as they were wont: buy and sell, goe to markets and faires, to Ale-houses and merry mee­tings, their pleasures and good fellowships as free and fast as ever. There­fore we see they would but rob us of our liberties, and make us such fools as themselves; which God forbid, & it were pitty that for their pleasures the world should be so turned Iopsie-turvie. Others come in and backe 5 themselves with this, That your best Preachers are no better then they should be: and in corners they are as other men. Some thinke, if religi­on 6 once beare sway then their trades must be forsaken, they must sell all and give it to good [...]lke, and Preachers: (not unlike to the Popish Je­suites, who in their Sermons tell the people, that English Protestants have long tailes, and hornes in their foreheads, and looke as grizely as Ghosts, and some grinne like Dogges, and the like.) Againe, others ca­vill [Page 194] & say, These Christians are so sad and melancholick, that I am afraid I should die of no other disease, save of very thought and care. Others 7 come neerer, and consider, God would have their lusts and lewd qua­lities 8 from them, which are necessary evils to them, they cannot part with them: Religion is better to make shew of for mens ease, (as Ma­chiavil said) then to make us sound at heart, and so cost us much paine. 9 Others cavill and say, The best cannot tell whether they shall be saved: and they can hope as well as others; and so, hope well and have well. 10 Others thinke it impossible to change their natures and to be converted. They have assayed often, but they finde little come of it; and they love no worke which is never at an end, nor then neither. They love that re­ligion which a man can tell what to make of, and come to a point: but as for that which is never content, but first men must forgoe their lusts, then their liberties, then themselves, beleeve, repent, and bee broken-hearted; 11 this is precise and curious, not for their tooth. Others say, If yee heare the Preacher, yee will lose your wits, and drowne or fore-doe your selves. Others yet come closer, and cavill thus, Wee see the more we are terrified for sinne, the further we are from God. God hath not ap­pointed all to bee saved: all cannot mourne or beleeve, it is the gift of few, we know not whom God hath chosen: men may fall away after they have beleeved; and (if some say true) the justified may revolt and be damned; and they can be no worse, though they never begin: Many goe so farre as few can match them, and yet for one cause or other, they must prove hypocrites and lose their labour; therefore they will save theirs altogether: they had as good sit for nought as toyle for nought. 12 Others say, their corruptions doe so weary them, that they shall never get through them: and others are afraid that they shall never persevere, but (at one time or other) fall foully, and dishonour their Religion: 13 therefore dare not give the on-set. To conclude, others have taken of­fence at the rigour of the Law, and so run out to seek old liberties, alledg­ing that bondage to be most irksome. And others who proceed further, 14 yet say, This and such like doctrines of Selfe, doe discourage them: they feare that a man cannot be rid of it, and they see it is hard even for the best, to discerne the Spirit of God from a mans owne. Endlesse it were to reckon up all cavils; onely the Lord must change the heart ere it be rid of these her inventions.

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

Some instan­ces of dispu­ting for God.To argue thus is not common: The Lord hath his number, and will ever have: and they are such as (leaving his secrets) cleave to his revea­led will. Such as are loaden with their corruptions, mourne after ease; not for ease onely of their feare and guilt: but to take the yoke of Christ upon them in stead thereof: Such (if any) may claime the promise: And such an one (through mercy) I am. Few indeed shall be saved; but then as few lament after God till they finde him: and many glorious lights fall away; but then their light was in themselves, they were not [Page 195] humble. True it is, the elect are knowne to God: but yet such as will first beleeve, shall in time know themselves to bee elect. And why should I thinke my inducements to beleeve to bee so weake or few? Nay rather, why should not I, (if I be lead by the Spirit of Grace) turne disswasives into perswasives, and sway all objections to the naked pro­mise? Surely Caleb did so. And Gods reasons are many and strong. Num. 14.5.6. Mee thinkes it is a strong motive, that the Lord will leave none, but such as forsake him first: His meaning seemes very cordiall unto me, when he bids a sinner be reconciled. For why? There is bottomelesse pati­ence in his heart to forbeare smiting; hee hath mercy cut off his owne plea: he hath neglected no meanes to satisfie his owne justice; hee that would not refuse to forgoe his onely sonne, will not lose his cost, surely he meanes well to a poore wretch. He hath received a ransome, declares himselfe to be appeased, wishes us to be so; threatens us if wee refuse: His Spirit is annexed to his offer: he allureth draweth, encourageth; and yet he urgeth nothing at our hands, but himselfe promiseth strength to performe; he can and will subdue the hardnesse of an unwilling heart, by an irrestible prayer; he promises to rebuke Satans subtilty and ma­lice, to doe all our workes. It is his owne glory which he seekes, why should he lose it? And why should he doe that which he hath done, ex­cept he meant to perfect it?

I say thus to argue in truth, is not every ones measure, but theirs onely to whom it is given, to answer strong doubts, and to quench fiery darts: To say with Mano' as wife, we shall not dye; Judg. 13.23. if the Lord had meant to slay us, he would never have so farre have declared himselfe to us, as he hath done. To say with that rare patterne, yet Lord the dogges may eate crummes &c. so answering the objections of her Saviour against her: Matth. 15. To say with Iob, though thou kill me, yet will I trust in thee against all the terrors with which thou affrightest me: I say, it is the Lord who only can turn the heart to be wise to salvation: And to be sure, as it should humble all such cavillers, (who are alway proudest of that wit which damps them most) as feele this nature unsubdued in them; so it should raise up a spe­ciall spirit of thankefulnesse in all them, whom God hath pluckt out of all such snares, causing them to turne their Satyrs into songs; and their invectives into admirations: and to blesse him, who hath put their soules out of those questions, which (if they were now to resolve) the greatest question would be, whether ever they would be resolved. This I have briefly said of this point generally; whereof much more might have been said, save that my text pitches my thoughts upon the speciall cavill of Naamans carnall reason; unto which I hasten, hoping that in this instance I shall satisfie them, who are desirous to heare more of the generall.

The second point then out of this answer of Naaman is this: Carnall rea­son a great e­nemy to faith. That car­nall Doct. 2 reason is a great enemy to the soule, in point of assenting and cleaving to the truths of the word. So it was here to Naaman, and so it is to all, who leane thereto. For the better conceiving of which point, first in a word, I will shew what I meane by carnall reason, what sorts of men, and in how many respects and instances it resists the word. Secondly, I will prove the point by Scripture and sundry reasons: And lastly, come [Page 196] to the uses, and therein answer one maine question, how farre forth mans wisedome may be admitted to have any thing to doe in the matters of God. Carnall reason what. For the first, by carnall reason, I meane not the power of rea­soning according to rationall and sensible grounds; nor yet the exercise of that power, in such things as are objects of reason, I meane humane matters, which sense can judge of. For to deny such things, were to make men meere idiots, and to disable them from capablenesse of Reli­gion: But I mean that carnallity of reason, which judges and disputes according to sinfull, corrupt and depraved reason, and calls Gods holy and mysticall truthes, (which are onely judged of by a superior power of spirituall reason and understanding) to the barre or ballance of an unre­generate, See 1 Cor. 2.15. that is an inferior and disabled reason and judgement, which hath lost the the gift of discerning truthes, by the error and corruption of old Adam. Three steppes of carnall reason. Now this erroneous judgement hath three steppes and de­grees: For first, carnall reason buyes and sells God and his actions ac­cording 1 to the meere proportion and scantling of outward appearance, and weighes him so just in her ballances, that she will abate him no one dramme of weight in the reckning; but he must be just the same, not one haires bredth under or over, Psal. 78.19. then she allowes him. Thus the Israelites when they were in the wildernesse, because they saw no reall second cau­ses or meanes, of a supply of meate and drinke, deny it possible that they should be furnished at all, concluding that they must of necessity perish. Can the Lord (say they) spread a table in the wildernesse? They would allow the Lord no more power, then the meere possible or probable meanes would afford. This is carnall reason in grosse; somewhat like the grosse condignity of Popish merit. This was Naamans reason here in the Text.

A second steppe is, when although light out of the word, and com­mon 2 convincing experience dare not confine God so close, nor girt up his power so narrowly, but hee must have a power beyond any thing which appeares; yet for all that, in secret she thinkes it very meet, that God should tye himselfe and yeeld of himselfe to worke by rationall and likely means; and when he doth so, shee is best satisfied, and stumbles when it is not so: Luke 7.4.5. Thus the Jewes thought it a very meete con­gruity that Christ should heale his servant, who had built them a Syna­gogue, and loved their nation, as if Christ were tyed in doing miracles to gratifie his benefactors: and so his mother herselfe, Ioh. 2.4. when she saw they wanted wine, would needs forestall him, saying, Sonne thou canst doe a miracle, and thou canst not doe it at a better season then now, to supply their want of wine; as if our Saviour served onely to attend mens opportunities by the power of his Godhead! indeed hee did the miracle, but not upon either the ground or end which she framed: This 3 is a dreg of the former. The third steepe is, when we confesse God and his will and power above all, and confesse it must be hee onely which must worke all of himselfe, and is above the meanes: but yet in the use of meanes we expect God should not frustrate us, but worke by and through them; not remembring that as in the first, the Lord is tyed to no meanes: and in the second, he is a free agent and is above all meanes: so in this third, he can worke aswell without the meanes, and against them, [Page 197] as with them: and useth meanes onely for other causes, not for his, but our better helpe and convenience. So that this base carnality plaies her prises one way or other, and dares act her part upon Gods stage; so that no one mystery, administration, worke or ordinance of his can passe her 4 fingers, without some verduit or other of her owne, she will have an oare in every boate.

In this first branch I would further have it considered, What subject carnall reason dwels in? in what subjects or persons I conceive this carnall reason to reside, when I say, it is an ill judge, and a great enemy to the matters of God. I doe not here intend Atheisticall reason, such as that of the Epicurean sect was, who thought the world to be eternall, both before and after, because there could no reason be given how a workeman could atchieve it, or perfect it: where (say they) are his tooles, his leavers, his hammers for the nonce? Nei­ther meane I the carnall reason of prophane Esau's and libertines, whose belly, backe, pride and ease of the flesh, wholly sway them, and who have dashed out that dimme light of morall or naturall notions left in our decayed nature (through the prevailing of their lusts: Even profes­sors of R [...]ligi­on.) but I meane them who ordinarily professe Religion, whose knowledge of Religion added to their naturall light, doth curbe and over-rule in good measure the excesse of carnall reason in her grossenesse: For why? Education, training up to knowledge, and observing of truthes taught in the word, will easily moderate the basenesse of this carnality; though grace and sanctification hath not yet subdued, either their mindes to the true sense, or their hearts to the savor of Gods matters, as in the regenerate. Nay further, I would have all to conceive the doctrine in generall, as belon­ging to all carnall reason without exception, wheresoever it bee found; insomuch, that the very godly themselves, (so farre as unregenerate, Yea the godly themselves in part. and especially Satan by infidelity tempting them) are carried this way dange­rously: as those many instances of Scripture of Moses, of Samuel, of Ge­deon, of Sarah, of others, witnesse, who when they heard of, 1 Sam. 16.6. Num. 20.10. &c. or went a­bout Gods messages or matters, presently they cavilled by carnall rea­son, saying, Should all the flocks of the mountaines, or heards of beasts be slaine, to feed this people? Should Sarah at this age give suck? If the Lord be with us, why are these things upon us? Is not the Lords annointed (Eliab) before him? Meaning these things to reason seeme impossible, therefore they are so; or this or that seemes likely, therefore it is so: whereas (when they speake as beleevers) they looke at another principle, thus or thus God will, or will not have it, therefore so it is and must be: God will and can doe this or that, therefore done it shall bee, whatsoever flesh cavills to the contrary.

Ere I leave this first generall, I will adde some instances of Gods mat­ters, Instance. 1 Worship of God. wherein carnall reason prejudicateth and hindreth the soule from conceiving and beleeving: For although I might onely speake in gene­rall, and say, it hinders in all both morall (especially if truly understood, as the hallowing of a Sabbath, the ruling of the thoughts and affections in secret) and especially mysteries revealed in Christ: yet it will better satisfie the minde of you that heare (beloved) to name some speciall branches, by which carnall reason may be guessed at in other kindes. The instances are these. First, in matter of Religion and worship, and [Page 198] the speciall wayes of God to us, as in commands, promises, threats, or our service to him in selfe-deniall, faith, mortification, and the like. For reli­gion and worship, how doth carnall reason judge? Surely, not accor­ding to the nature of it, which is a powerfull uniting of the soul to God, and restoring it to the integrity of nature according to creation: But it conceives confusedly of it, as a due which the creature owes to God, that the inferior worship the superior, never looking either at the right maner, or true ends thereof. And therefore, although it grant a worship, yet it judges of the frame thereof, according to the patern of corrupt reason, and thinkes that God is best pleased with a blindnesse of devotion, a su­perstitious zeale, such a worship as astonisheth the sense with some carnall abstinences, rites, or ceremonies of mans devising, or some outward pompous rites, and glorious shewes of Pietie, in decking of Churches, in golden and silver ornaments, precious vestments, costly Temples, and rich furniture: But as for spirit and truth of soule, attend­ing the Lord purely in those ordinances which himself hath invented, al­together senselesse thereof. As we see in Popery at this day, to what point it hath brought the worship of God. That worship which bites not the Spirit, is most specious to the eye, working upon the carnall part, and putting it in hope that God will bee as well pleased with her service, as she her selfe is, that agrees best with carnall reason. That preachers speake smooth, quaint, pleasing things, tickle the eare, displease not cor­ruption: That the Sermon be short, and of quicke dispatch, that we cope all our Sabbath devotion, yea all our religion within the Church walls, and savour little of it within our owne houses, callings and government; but live by comparison of our selves with the prophane, who care for no worship at all: this pleases flesh alife.

For Com­mands.So for Commands: so farre as they goe in reasons streame, as to live and be painfull in our callings, to beware of bringing our names into discredit by lewd company, drinking, swearing, and pot-companionship, to keep our state from decay, to be no spend-thrifts, and so become burdensome to our friends, or the Towne. These and the like commands, because they borrow authority from carnall inconveniences, please car­nall reason well: But to obey in suffering as well as doing, with the losse of credit, estate, life; to trust God in all these, and live by faith, that God will support us in our endevours, this is foolishnesse to carnall reason. A man who suffers for the safeguard of his conscience, seemes a stark foole to a worldling. Matth. 16.20. Tush (say men) hee may thanke himselfe, this needed not to betide him. For Promises. So in the matter of promises, carnall reason loves to heare that men shall fare well for their trusting God, and obeying him: But how? They savour no spiritualnesse in a promise: So their Cow may not cast her Calfe, Psal. 17. so their bellies may bee filled with the treasure hidden in the earth, Deut. 33. enjoying the blessing and influence of the Sunne, Moone, and heavens, that they may abound in Corne, and Wine, and Oyle, and feele no lack in their health, bodies, names, children: so long, I say, they are for promises: They can alledge, that God hath promised no more to drowne the world: Gen. 8.22. That Summer, harvest, seed time and har­vest shall continue, these they lot upon, and snatch at: but as for the pro­mise to ease a loaden soule, to restore to it life and immortality [Page 199] by the Gospel: This and the like are gibbridge to them: He that should presse them to get the favour of him that dwelt in the bush, were as one that told them a tale of a tub, Deut. 33.16. or spake in Hebrew and Greeke unto them. So I may say of Gods threats: Perhaps in terrible thunder and lightning they wil run into a hole: But they behold no power nor Maje­sty of a just and revenging God in any of them. For why? Thier sinne lies deeply bundled up in them, in the bottome of a deluded and secure conscience; and therefore they feare nothing, they are setled upon their dregges and a rotten peace: but as for the instrument whom God useth to denounce threats, him they flye upon, out-face, and beare downe with a stout heart, thinking him to speake out of ill will, spite and hatred; as Ie­zabel conceived Iehu to be a traytor like Zimri, 2 King. 10. and further shee looked not. But if the threats of God be so terrible, that they pierce, or bring some reall judgement after them, then the best fruit is, some bodily a­basement and bowing like a bul-rush; no meeting of God, nor preparing to meet him with true contrition and faith: and so the threat still hangs upon record, and is not prevented, as we see in Ahab his case.

I have been too long in this instance, I must bee briefer in the rest. A Instance. 2 second then may bee, in the providence and administrations of God: Administra­tions of God. wherein the judgement of carnall reason is this, That if the morall and vertuous be blessed, and fare well, and the vitious be punished, Eccles 9.11. if race be to the swift (as the wise man speakes) and battell to the strong, and wealth to the provident, and poverty to such as struggle not for the world, if the good live long, and the bad be soone dispatcht; then they feele their bloud to run right in their veines, God is alive, and judgeth the earth: But if God vary from their course, and they meet with darknesse and dis­proportion, that Princes goe on foot like Lackies, Eccles. 7. and Pesants ride on horsebacke & be exalted, if the righteous Abel perish in his righteousnes, and Cain prolong his dayes, if the malicious prosper as a greene Bay tree, Psal. 73. and the like: Oh! then God is not so wise as hee might be, here they are puzzled, and at a non-plus, they fall and breake their shins at this thre­shold: then they cavill, and thinke they may justly chalenge him; nay more, they thinke with them in the Prophet, Mal. 3. they have served God in vaine, and washt their hands in innocencie to little purpose: for the bad are at as good termes with God as the good, and so they wax carelesse, prophane, distrustfull and dissolute, as if there were no God. Alas! great reason, for the mystery of Providence is a riddle to such.

A third instance may be in Crosses which God dispenseth spiritually, Instance. 3 and to his owne ends, not carnally: Providence. Job 33.13. neither will he give account to man of all his matters. But carnall reason will prescribe and limit him in this kind. When she beholds crosses to befall any, shee goes downe right in her judgement, and concludes, either that there is nothing to bee made of them. They come upon all alike; 2 Sam. 11. Eccles. 9.2. Esai 53.9. and (as David told Ioab) the sword devoures all alike: or else, they censure such as are afflicted, as the world did Christ, Esay 53. as a man afflicted of God, and humbled for his de­serts. Thus the Jewes deemed those upon whom the Tower of Siloam fell, and those whose bloud Pilat mingled with their Sacrifices, Luke 13 3.4.3. to bee greater sinners then others. And so, if any live at hearts ease, merry, and without any bonds in their lives, and goe downe in peace to the pit, these [Page 200] they esteeme favorites of heaven. Thus the Papists at this day measure the Church of Christ, by the marke of prosperity, and successe, and suc­cession. Psal 17.13. Simil. As dead fish goe alway downe the streame, so doe these men; whereas Gods living fish can swimme against it, and discerne the love of a father by chastisements, arguing by spirituall reason.

A fourth instance may be, about the persons of men, and their diffe­rence: Persons of Men. Proverb. Instance. 4 Carnall reason esteeming the man, not by that which is pretious in him, and to be desired, which is his goodnesse (as Salomon speaks) and whereby he is more excellent then his neighbour: But either they slight goodnesse wholly in a man, preferring wealth and honor before it; or if necessity put honour upon some for their shining graces, yet they will looke more upon some outward respect, Jam. 2.2.3.4. (as those in Saint Iames lookt at the gold rings and rich attire) and set their marke upon a Christian for his outward accomplishments, as if his learning, sweetnesse of nature, cur­tesie, usefulnesse, esteem with great ones, seem to equall his Religion, they especially honour him for the by, more then the maine: whereas a spirituall man discernes a secret worth within, which no poverty or outward defects can staine.

A fifth instance may be about the actions of men: And these carnall rea­son Instance. 5 proportions according to sense, Actions of men. Joh. 7.27. Joh. 9.24.29. and thinks as those Jewes who stum­bled at the workes of Christ, and when they could not deny them to be miraculous, yet seeing no state or birth, education, or learning in him, they thought them too good for so mean an one to do; and were offen­ded in him: For why? He was but the sonne of Mary and Ioseph the Carpenter, and bred among them. If hee had come from a coast un­knowne, or had beene bred up among Pharisees, they could have mag­nified him. So when a valiant Captaine attaines great victories, carnall reason wonders not, because there is a proportion: But for Rams hornes and pitchers to beate downe walls and armies, Josh. 6. it is savourlesse to them. And so againe, that which agrees to the custome of the time, and the course of the multitude, passes for currant with such; but that which they see but few doe, they suspect as singular and schismaticall; for they stand not to the barre of the word, Act. 18.14. but the world: As Gallio looked at law, and common right betweene man and man, but abhorred all Reli­gion as faction, so these: open and noted offenders they shunne to be, but closely to be false, to lye, to doe a man mischiefe, to be unchaste, to do evill for evill; they thinke these no disgrace; they feare men, and the losse of their favour and repute, they feare no censure of Gods eie; to quite themselves of their enemies, as well as they can, put up no wrongs, to be angry when they are provoked, to strike in anger, to love friends, and hate enemies, this they thinke beseems them.

A sixth instance may be, the mysteries of faith and regeneration; Instance. 6 which carnall reason examines by her owne scantling. Mysteries of faith and re­pentance. Thus Papists conceive it an unlikelyer thing, that a man should be justified by a righte­ousnesse really out of himselfe, and in another, (as a man to be made rich with the supposed imputation of another mans wealth put upon him) rather then a righteousnesse inherent in him: It seemes absurd to carnall reason, that the detracting and renouncing of that we have, should please God more then that which we adde to our owne, keeping our own [Page 201] stock still: It is unsavoury to such, to heare that cleaving to a promise, should be of greater account with God, or the deniall of our owne best duties and devotions, then outward reall forbearances of sin, abstinence from liberties, or services of Religion: carnall reason saith, so much as thou esteemest thy selfe, others will.

Seventhly, let us see what carnall liberty judges of lawfull liberties: Instance. 7 Surely thus: She puts no difference betweene the one and the other, Lawfull liber­ties. thinking all to be lawfull to them at all times, in any measure, with any circumstances, without respect of offence or expediency: nay rather such liberties, games, pastimes, they count lawfull, as their carnall sway leads them to, except some great let hinder them; they looke neither at rules, nor ends, but thinke all serve for mans content, and can goe as well from one as other, to their devotions; sobriety and mediocrity they regard not.

And lastly, for their common converse with men in buying, selling, Instance. 8 Conversation with men. eating, drinking, and other passages of life and conversation, carnall rea­son either thinkes them quite besides the bounds of Religion at all, or else goeth to worke by no rule in them; but conceives in these, each man left to himselfe without any controll; their tongues, their passions, their trades, and all their civill dealings, they count arbitrary matters, and so that they be not debauched in any notorious kinde, as in oppres­sing, wronging, or foule excesses; they suppose it is free for every man to get what he can, to shift for himselfe, and to seeke for the best gaine, who shall be jolliest, bravest, and live at the best tearmes for the flesh. This be spoken for the first generall, to shew what this taint of carnall reason is, how bad and incompetent a judge it is in Gods matters, fore­stalling the soule from cleaving to his truthes. As the oile in the hand cannot be hidden; so it is easie to discover the nature and behaviour of this humor: as she told Peter, so I may say to every rationall and carnall man, thy very speech, thy garbe, and outside, bewray thee what thou art; Matth 26.73. for thou wilt have one finger in each of Gods dishes, his word, sacra­ments, or whatsover.

I come now to the second generall; Proofes of the doctrine. to prove the point by some texts both of truth and examples, and then by reasons. For the former, note that 1 Cor. 2.14. The carnall man savors not the things of God; for they are spiritually discerned: Such as the man is such is his reason. And a­gaine, The wisdome of the flesh, is enmity with God: It is not subject to Gods matters, neither indeed can bee. They that are after the flesh minde the things of it: And to be carnally minded is death: and so ma­ny more might be added. So for examples, the Scripture is full of them, both of grosser and finer spunne stuffe in this kinde. When our Saviour, Ioh. 3.5. [...]. discoursed to Nicodemus of being borne againe, what said he? Shall a man then goe againe into his mothers wombe, and be born a second time? And yet what a great Doctor of Israel was he? His great Mastership could read no lecture against carnall reason. So againe, read the example of the people which came to chuse Saul King; 1 Sam. 10.27. when they saw what he was for meane breed and parentage, the text tells us, they despised him, Shall such an one reigne over us? Can hee save us? So the Prince whose arme the King leaned on, when he heard the pro­mise [Page 202] of God, that within one day the famine should be turned to plenty, made this answer, If there were windowes made in heaven, could this be? 2 King. 7.3.4. I will never beleeve it! It repugnes to sense and the present state of things. So those Jewes, who saw and heard our Saviour preach, and doe miracles, despised him, Shall this man save us? When the Messia comes, no man shall know whence he is: But as for this man, we know him, and whence he is, Joh. 7.27. a poore man, Ioseph and Maries sonne, of no breed, trai­ning, or outward glee to the world-ward. So those false teachers (of whom Paul writes in all his Epistles) were carnall ones, and led by the reason of the flesh, despised Paul for his meane preaching without elo­quence, 2 Cor. 4. & 5 chap. and for his meane presence and person, being (as it seemes) to outward appearance, of no great stature, nor glorious utterance. And those Corinthians (although not so deeply tainted) yet had a dregge of this poyson, when they esteemed of Preachers according to the fancie of the man: 1. Cor. 3.4. some would cleave to Paul, some to Cephas, some to Apollo, some to others, as their humour led them. Who cannot by these exam­ples perceive, what an ill judge carnall reason is in cleaving to the truths of the word? As Naaman here was held from Gods purpose to heale him, by his Abana and Pharfar: so each of these examples were hindred from embracing one truth or other, by the obstacle of their owne reason.

Nay, the Scripture rests not here alone, but brings in the Saints them­selves (with infamy) for their being fore-stalled against the truth hereby. Moses is taxed for distrusting God at the waters of Meriba: See Texts before. Gideon for cavilling against the Angels message, Samuel for inclining to Eliab, Sara for laughing (which I named before) all of them being letted by this ene­my, from cleaving to the truth, because they felt nothing within to fa­vour it, carnall reason foisting in this cavill: Tush! What likelihood or proportion is there between this truth and thee? Thou give sucke, and bee a Nurse at ninety yeares old, and so of the rest. So much for proofes.

Reason 1 Reasons follow: First, the soul is stript and bereft, by the sin of Adam, from that holy purity of Reason, Soule bereft of the puritie of reason in her first crea­tion. whereby it could conceive, digest, and understand the matters of God, as their proper object (without mistake or errours) as the eye or eare can discerne colours, or sounds. This holy power of created nature, is now turned to a meere privation; sinking pa­per being as able to containe the distinct impression of the letters written thereon, as corrupt reason can distinguish or discerne the stampe or notions of holy things. It cannot reach them: for it faileth as the short arme of an infant cannot reach a thing above it, it cannot retain them, for it vanisheth in them as sense doth in dreaming. They are a­bove the capacity of the soule (as she is) even as Hebrew is above the reach of an ideot: no man wonders that he rejects it with indignation, as exceeding his faculty: Gods matters are reached by a superiour power to that which a naturall man hath: as a tale told is reacht by a faculty a­bove that which the beast hath. The substance of the understanding is as it was; but the excellencie of her faculty is lost.

Reason 2 Reas 2. By base and lewd custome, it hath contracted an habit of a contrary quality, Base custome hath marred right reason. which is saplesnesse and unsavourinesse of minde, which she gathers up in the world, by the base customes of it, seene and heard: [Page 203] and so lickes up scurfe, as the Spider doth venom, or the sinke gathers dregges daily. False prejudices and misperswasions are imbred in the soule by this meanes: I say, by the error of the wicked, those false opini­ons which the common multitude have taken up, & put on as a garment, against Gods cleare truth. These are carried from hand to hand, as wares in a market, by Traders and Chapmen: and they wax more defiled by the carrying: For why? Principles of truth being naturally loathed and abhorred by men of corrupt and perverse mindes and will, they muse as they use, they report them as they like them, and so breed in each others mindes hatefull thoughts and conceits of them, as of God himselfe and his Attributes, Religion, and all the mysteries of it, the lovers of it, the power and practise, the administrations of God, his worship and ordi­nances. As Hemlocke or Cockle seed multiplieth by shedding on the ground; so the Dice-play of men, as Paul calles it, Eph. 3. doth in­fect the degenerate world, and increaseth, till as a leaven it hath sowred it through, and festred it to the heart as a canker. As a leafe of paper all over written on both sides, neere and close, admits nothing else to bee written in it, without confusion: so the minds of worldlings being whol­ly possessed with the scurfe of lewd opinions in these matters, admit no interlinings of truth, but abide erroneous. It is said by Matthew, that it was given out by the Scribes and Elders, that Christ rose not againe, Mar. 28. end. but was stollen away by his Disciples: and that error passeth for currant to this day. So do errors in Gods matters root & settle among the ignorant and unstable. The strength of false principles, which corrupt time hath raked on heapes, to harden her selfe against the puritie of Truth, Acts 13.8. Exod. 7.11.12. are as those Inchanters were to Pharaoh, and as Elimas to Sergius Pau­lus, to avert them, and detaine them. Custome makes errour to bee thought truth, fore-stalles it, and takes up the roome of it, so that it can subsist no where.

Reason 3. The soule thus doubly infected, is chained by Satan with Reason 3 her owne bands, insomuch that as he entred into Iudas by the sop, Satan rules strongly in the soul by carnall reason. so doth he into the soule by both these traytors. And being entred, imbarkes himselfe more strongly against the evidence of all divine truth, infusing his errors and lies into the soule, as first he did into Eve, when hee drew her from the simplicity of obedience. He enlarges carnall reason excee­dingly, and puts into the soule most unsanctified and erroneous thoughts against all truth and savour of goodnesse. Hee puffes up the minde with conceitednesse and pride, setting her up with him in his throne: so that she becomes wiser in her owne opinion, as Tyrus in Ezek. then Daniel, yea then seven men who can give a reason; so that shee waxes impudent and refractory in her owne way, so that there is more hope of a fool then of her. Oh! (saith Satan) thou maist well stand upon it: Exod. 28.3. As hee falsly, so here truly, Much carnall reason makes thee mad. for thou art counted a jolly wise fellow indeed, worth ten of these poore Puritans, pitty that an hundred of such should beare downe such an one as thou. Oh! this addes drunkennesse to thirst, and makes folly mad, so that as the Adder, she stops both eares against the charme of truth (be it never so po­werfull) through pride and prejudice.

Reason 4. Lastly, the Lord leaves all such to Satans blind-folding, The Lord in­fatuates carnal men justly. and Reason 4 to their owne perversnesse, whereby they are sealed up to their delusions; [Page 204] because they hardned themselves against the naked truth, would not be­leeve it, nor yeeld up this strong fort of carnall reason, to the obedience of Christ, the Lord suffers them to be led captives to their owne errone­ousnesse, denies them grace to looke in, and reflect upon themselves, to see by what an unsound principle they are led, yea carried to hell: and some are justly given up from a carnall sense to a reprobate sense, that they pride themselves in their shame, ridiculous unsavorinesse, and cursed misprisions of truth; so that the corruption of carnall reason grows from an error, to a confirmed disease, and to an habit of wilfulnesse, and rare it is to see such subdued and captivated to the obedience of Christ. In all these foure respects, it appeares to be no wonder, that carnall reason should hold off the soule from cleaving to the truth, or judging aright of the matters of God. So much for reasons. I come to the use.

Vse 1 And first, this should be use of examination to all sorts, to try them­selves about this taint and corruption of carnall reason. Examination. Conv [...]ction of carnall rea­son by many particulars. Ere I proceed to any more uses of either admonition, comfort, terror or instruction, let this be weighed, that it may appeare who are the parties of whom I speake. I have said enough before in those instances which I named, and need adde no more: yet because the matter is weighty, take two or three more, and goe to work narrowly, for no disease is so dangerous, so in­curable: Instance. 1 If God would lend us his heifer to plow withall, or cause us to reflect our own corruption upon our selves, Naturall sa­vour. how happy were it? Perhaps by this meanes God might pluck off this cover of darkenesse from our faces! Esay 25. Try thy selfe by this first, viz. Thy naturall carnality and savor: Thou knowest what it is, not to savor and relish meate and drinke in a deepe cold; what it is to love or not to savor this or that dish of meate: The selfe same discover in Gods matters: Canst thou relish a bargaine, a game at cardes and dice, any base talke of the world, (though never so long) any idle tale, Carnall rea­son described by the savour thereof. or gigge of a geering, gibing wit, or any merry conceit and discourse, or matters of the belly, backe, purse and commodity; I say, canst thou judge perfectly how these taste? But if thou come into a religious company, where there is speech of a promise, of faith, the sacraments, any mystery of Religion; any commands or threats of God, then thou feelest that the savor of these is as the taste of the white of an egge without salt: It is a wofull signe of a carnall wretch, that hath no salt of God in his Spirit to season him, Marke 9.50. Luke 14. ult. but is still saplesse and dry, infatu­ate and unsavory: Thou hast lost the comprehension and savor of God, and art as a vessel without a bottome; thou canst not endure the talke of such things, 1 Cor. 1.20. Matth. 16.21. they are an offence unto thee: There is a peece of the Jew and Gentile in thee as yet, Gods matters are a stumbling blocke and foo­lishnesse unto thee; and thou art as yrkesome and fulsome a creature to the appetite of God and good men, as a potion is to a sicke stomack. Try thy selfe I say, by thy taking up the customary errors and speeches of worldlings, as thus; what make yee of this precisenesse? What? Thinke ye there was no Religion in the world, ere these singular fellows came up? What? Will not indifferency and reason serve men, to bee honest and no medlers, to pay all men their due as quiet folke should doe, but men must pester the world with so much zeale! As for these Preachers what are they? Meane fellowes, such as the world might [Page 205] want, yet subsist; few of them have any learning, and they are bad for a common-wealth: And as for these yong hotspurres let them alone but a little, and by that time, they have wife and children, to look to, and feel what the hard world is, we shall have the wind in another doore: then they will be lesse in their heate, and fall to their businesse, as other men. By my faith and truth, or as God mend me, I love Religion well, so that too much of it make not men mad; I would I were dead or hangd if I love not an honest man with my heart, so it be with reason! Ah! thou saplesse and barren wretch, thy language of Ashdod betraies thee, and that exceeding emptinesse of good, utters it selfe in thy very speech and carriage! thou art weighed and found light.

Secondly, try thy self by thy Protestant carnality, which is an addition Instance. 2 of some divine light to the dim light of nature, Protestant common sa­vour. whereby carnall reason is somewhat alaied and abated, but yet the old principle abides still, and Religion prevailes no further then carnall reason will admit. Try thy selfe about this also: Dost thou drive two trades, a spirituall and a carnall? Dost thou heare, pray, receive, and professe, with thy carnall savor and sent still unpurged? So farre as thy wealth, credit, mony, pleasures, and worldly appetite will suffer, so farre thou wilt be Religious, upon con­dition thou maiest lose nothing by Religion, but keepe the bredth of carnall jollity, ease and content still, nourish thy old thoughts and af­fections close, sanctifie a rest upon the Sabbath, so farre as will stand with thy businesse, taking mony, hireing workemen, paying rates, debts, and recknings; maintaine so much Religion as will keep thee from open prophanenesse, but as for conscience, alas! there is little, thou wouldest please a carnall husband, wife, friend, rather then God, and lose thy re­pute with God, rather then thine ease, credit, living and maintenance in the world, and yet thinke thy selfe to have as good an heart to God as the closest worshipper in spirit and truth? To equivocate with thine owne conscience, to flatter, to lye, to cog, and play the timeserver, thou carest not, so it make for thine ends; and yet Religion shall be the stalking-horse all the while, and that shall be the soder for all cracks: examine thy selfe; is this thy condition? Then is thy state as bad as the former, and in this respect worse, because thou art a subtill hypocrite, further from sincerity, then a downe-right carnall person! thou art just of the temper of the times, and if a Religion of bowing to altars, to images and pictures of Saints, and our Lady, and the crucifix should bee obtruded, or a worship of blinde devotion or Popish pompe, void of all sap, lo, thou wert the man most like to imbrace it! For why? Since that a mediocrity best contents thee betweene Atheisme and Precisenesse, what were more like to agree with thy humour, then such a medly?

Nay thirdly, try thy selfe by this: Perhaps the Lord is so full of thy Instance. 3 carnality, Gods leaving of thee to the savour of the flesh. that he hath secretly given thee over to the sway and swinge of thy carnall reason, so that thou bewraiest thy selfe what thou art, (as the rat behinde the painted cloath:) Try thy selfe by this also: Is thine heart, thy tongue, thy penne, thy carriage let loose so farre, that no Prea­cher, no perswasion, can unsettle thee from thy dregs, but still thou hol­dest and wilt hold thy base principles, they grow from a twig to a strong [Page 206] arme and bow of an oke past bending: thou wouldest pull out the throat of any man that should rob thee of these whelps, and as a chaste matron is to an harlot, so is a spirituall Minister or Christian an offence and in­dignation unto thee: Dost thou say as once a Pharisee did, Wife, let our children goe to our Parish Church (so they go no further) for they are green and raw, but as for thee and me, we need it not, we are not now to learne the way to Heaven, it is tedious to our old age to keepe our Church, we may doe as well at home in reading upon a booke: verily, many such there are, who thus lye in their mire, and there (like old jades) dye, and will not come out! Art not thou such an one? Nay art thou not growne so rooted in thy carnall reason, that it makes thee little better then a politicke Atheist, swaying all thy course by it, sitting at the helme of it, and adoring it as then Idoll? Achitophel was a worshipper of God too, 2 Sam. 16.21. but a villaine, who for his politicke ends would have Absalon spread himselfe a tent, and defile all his fathers concubines, to make all Israel to know, there could be no reconciliation! what? Was not such a thing against God? Yes; but what is God to a politician? Tush, tell yee him of selling Church livings, of following his lusts and pleasures, of serving the times, and framing his conscience to the Religion of his betters? Is not that the way to be quietest, to have the favor of men, to have our lusts, and to be furthest off from a Puritan? As Machiavel was wont to say, truth of Religion is hard and needlesse, a forme is easie, and to as good purpose: I say, examine thy selfe, perhaps thou hast overlived thy hope and accomplished thy destiny, being now growne to measure all by thy owne fleshly meet-wand, and to count gaine and lust god­linesse.

Instance. 4 Againe, try thy selfe about these particulars following: First, about God [...] attributes: Dost thou limit that infinite power, providence, alsuf­ficiency of God to thy carnall sense? So that God cannot change the miseries of the times, cannot restore the integrity of his Gospel, and the power of practice, cannot curbe and restraine the malice of bad instru­ments, because it seemes unlikely. Secondly, about the way to salvation. Instance. 5 Dost thou cavill unweariedly with restlessenesse of arguments against the doctrine of selfe-deniall, the utter inability of flesh to convert himselfe, or doing any thing toward his owne happinesse? Canst thou not be­leeve God hath so small a number; that the Minister in his duty is to be heard as God himselfe; that morality hath no power in spirituall cases; that the Sabbath is to be so closely kept; petty oaths and vaine words must be so accounted for; that we may not revenge our selves upon such as hurt us, but love our enemies? Dost thou think a man cannot become sure of his salvation, by a bare word of God, without some revelation? Wilt thou with Thomas be brought to beleeve no more then thou seest? Art thou one of them that judge the goodnesse or badnesse of things by outward successe? Dost thou take foule scorne that the Minister of God should teach thee the right carriage of thy selfe in thy calling, the married estate, thy buyings and sellings, as well as how to keepe the Sabbath, to pray, or receive the sacrament? Dost thou cavill and say, thou art as able to teach him in such experimentalls, as he can thee? Hast not thou an opinion that because men judge thee wise in a worldly busi­nesse, [Page 207] therefore thy skill is as good in matters of God also? Dost not thou disdaine them who are seely in the world, as if they were unworthy of thy company or commendation?

By all these, and by all other markes and symptomes, which either I have or shall deliver, of this disease, I advise thee to thy thy selfe: If any of these three cleave to thee, thou maiest seeme wise to thy selfe, but thy wisedome is earthly, sensuall and divelish: Jam. Matth. 16. yea as our Saviour said to Peter, Get thee behinde me Satan, for thou savourest not the things of God, but of men: And know that God and his matters are not more yrkesome to thee, then thou to him: lukewarme water will not sooner provoke vomiting, then thou dost the Lord to vomit thee out of his mouth. And so much may serve for this: according as thou findest this use to discover thee, so let the other uses following affect thee.

Secondly, let this be an use of Admonition, consisting of sundry ca­veats Vse 2 and watchwords to Gods people: Admonition. And first beware lest they bee Branch. 1 offended at Christ and his simplicity: remembring that item, Math. 11.6.7. Blessed is the man that is not offended at me. Disesteeme not your God, Religion, choice and portion, because ye see the jollity of carnall men cannot brooke it, or stoope to the meanes thereof. Ier. 2.9. The Lord taxes his people for their forsaking him; by sending him to Chittim and the heathens, saying, Doe the heathens change their Gods? So say I, change not, nay, be not ashamed one jot the more at your Religion, Be not asha­med nor wea­ry of power­full Religion. be­cause of the deepe prejudice and disrepute which the world hath it in. If ye be not yet resolved to be sincere, let not the opinion of worldlings beate you off: If you be resolved, then much lesse let them cause you to be ashamed, or to shrinke in your hornes ever the more. If the truth of God be not able to backe ye against such cavillers, you have tasted but small love from God or sweetnesse in it: If you think it hard to suffer, to beare indignities for that which ministers so unspeakable peace of con­science unto ye here, and must bring ye to heaven for ever, doe yee not requite her well for her labour? No, say with our Lord Jesus, Matth. 11.29. I thanke thee, Oh Father, that thou hast hidden these things to the wise, and hast revealed them to babes! My heart is more knit unto thee for thy honouring poore soules (who have nothing to take too, save thy selfe) with so rich a Pearle as Christ and Faith; then it can be offen­ded with thee, that there be so few great, noble or learned ones to pro­fesse it: Alas! They have greater matters to attend, and while they car­ry their heads in the cloudes, they fall into the ditch; their bellies are filled with their earthly treasure, Psal. 17. and their spirits are puft up with their great wisdome: But we looke low and creep upon the earth, that thou maiest powre downe thy heavenly riches upon us; and shall we having a feast in the mountaines, envy their diet of the valleyes? No, if the Lord hath given thee any insight into the mystery of Christ and re­generation, what frame and bent of heart the Lord delights in, Oh hugge it.

Be not troubled with the verdict of carnall reason, for as the roote is, so is the fruit: Men doe not gather grapes of thornes, or figs of thistles: Matth. 7.17. Alas! If you see the world love her owne things, so love you the Lords, and be not ashamed of him before Princes: Let the same affections bee [Page 208] found in you, when you are compelled to be in the company of world­lings, which you bewray in the company of zealous ones, (due circum­stances observed) and abhorre the least wry, base thought, word, or be­haviour, which should cause them to thinke, that you are dashed one whit out of countenance in your Religion for their sakes. I am not a­shamed (saith Paul, for chaines and prisons sake, or for false teachers sake who rejoyce in the flesh) of the Gospel of Christ, for it is still (as it was ever) the power of God to salvation: Rom. 1.16. and so Phil. 3.16.17. There bee some (of whom I told you before, and tell you againe weeping, enemies to the crosse, whose God is their belly, whose glory is their shame, who minde earthly things. But what of that? Shall my conversation be ever the lesse in heaven? Psal. 73.20. No: so David Psal. 73. was troubled at the jollity of such, till he recovered himselfe, saying, such a foole was I, yea a beast in thy sight! 25.26. But then he addes, I have none in heaven but thee, or in earth like thee! Thou shalt make their image despised! And it is good for me (doe as they list) to draw neare to God! Oh! if thou wouldest cling to God, he would make such to come and worship at thy feete, and to chuse thy portion! and so they shall when God shall visit them, so little cause hast thou the whilest to flinch for them.

Despise carnall reason, as fast as she despi­seth the sim­plicity of grace.Despise you their carnall reason as fast as they disdaine your simplici­ty: Say of it as Ahab of Micaia, I hate him, for he never speakes well on my side. And do not consort with them in their way, to seeke approba­tion and allowance from them, in point of any complement or endow­ment, whereby your hearts should be drawn aside from sincerity. Perhaps when you see the world esteemes you for any outward gift in you, you will (with Hezechia) pride your selves in their allowance, Esay 39 2. and so forfeit conscience. But as Salomon saith, Taste not of their dainties Prov. 23.2. Prov. 23.2. for they are deceiveable meate. In the story of our Church wee read, that many of the Martyrs were highly prised for their parts, some for curious singers in a Quire, as Parsons at Windsor, some for dexterity and dispatch, as Marbeck was admired by Gardiner for his English concordance, Smith for his skill in painting, Hawkes for his personage and parts of wit and expression, Iulius Palmer for his neat and ripe wit & lear­ning: But Oh! their purity and holinesse, these stained them. What ca­red these holy men for their approbation of one, or abhorring of the o­ther? For their parts they esteemed all as drosse for Christ, our Master Christ was scorned for his basenesse, because he was no Prince of the world, but rode meekly upon an Asse. But did hee care for it? No, If my Kingdome were of this world, Joh. 18.36. my servants would surely fight; but since it is of another, let this goe. Oh brethren! one great cause of our disguisement at this day, and of our degenerate profession, is (as I sup­pose) the peize and weight which this carnall world hangs upon a Re­ligion of form, whereby (with common consent) they exalt it on high, as that which hath prevailed against uprightnesse. It is an ey-sore now a dayes to our jolly Christians, to be over precise, and to crosse with the sway and streame of the world; and therefore now, all straine their wits to seeke out some liberty and dispensation against precisenesse, that they might temporise with such. Beware (some of ye) lest you lose your Religion in carnall reason! I can tell you, it will soone overshadow [Page 209] and deface the power and vigor of it, if ye looke not the better to it. Nothing is such a choakepeare to Religion, and such a pillar of Satans Kingdome, as this carnall reason! And dare we be ashamed of our spiri­tuall by a carnall? Doe we beginne in the spirit, and end in the flesh? Gal. 3.2. 2 Joh. 8. Looke we well to our selves, that we lose not the good things wee have swet for: know it! Gods apples will not swimme in one streame toge­ther with this dung of carnall reason: be content (if it must needs so be) to be counted absurd and irrationall: Say with him, that had throughly learned his lesson, by that which you call heresie; Act. 24 14. I professe to worship God; by this my Religion of spiritualnesse, I most honour him! If I be deceived, so it is. I abhorre the coleworts and unsavory salt of car­nall reason! Oh! what thoughts of heart doth it cause, that many Chri­stians formerly of speciall note for zeale and holinesse, should forget of what note they were, and become of the concision; Phil. 3.2. be ashamed of their circumcision! Oh! that men should now count Religion which was wont to stand in the renewing of their mindes, now to consist in their transforming to the present world! As in Peters time, so now, Rom. 12.2.3. 1 Pet. 4.4. men count it absurd, that we runne not with them to the same excesse of riot: And as Micol, so all her children, 2 Sam. 6.23. (for she is not barren of these) count Davids and dancers before the Arke, fooles! But I tell the (O man) if thou feare God, thou hatest the very garbe and outside of a carnall worldling, as the next step to arrant prophanesse and revolt! Be ashamed of no part of spirituall Religion, but count it thy Crowne! say not, I will be as I was in heart, but to please my Master and to shun scorne, I must now and then drinke, be of the common cut and fashion, and game, make up my bargaines at the Alehouse, weare long haire, bolt out petty oathes, and say some prayers in family, as these rationall men do.

Marke what I say to thee, As I doe not bid thee carry thy selfe as a foole among such, venting whatsoever thou thinkest, and crossing shins with every prophane fellow; so yet, if, for thy wise, holy and spirituall worship of God, thou be disesteemed and nicknamed, and thereby art ashamed and discouraged, woe be to thee! Thou art ashamed of him, 1 Pet. 4.16. Matth. 16. end. who will (one day) be ashamed of thee, before Angels and men! Gods people are indeed and must be counted strange ones, odd, absurd; none but strange men, pilgrimes and strangers, 2 Cor. 9. end. abstainers from the diet of the common world, can goe to heaven: Rationall car­riage simply not condem­ned. Matth. 11.19. Psal. 73.9. Sam. 6.22. 1 Pet. 4 21. No rationall carnall ones shall come there: I speake not this to cause thee to distaste reason and wise procee­dings in thy businesse, or to affect some guise which others doe not, as if Religion stood in such affectation, (for the commonest is best, if modest) but to teach thee as a child of wisdome, to justifie wisdome, and not to condemne the generation of the righteous, for the sake of a multitude who are led by blinde reason: I conclude this point, If thy Religion should cost thee some disgrace, scorne and descant, yet if a spirituall one, be not ashamed in that behalfe: If this to be vile, be more vile, and hang these reproaches before thee as thy glory, committing thy selfe to him in weldoing, who wil requite thee an hundred fold for that thou losest for him. so much for this first branch of this use of Admonition.

A second branch of Admonition to Gods people, is, of Admonition. That they be­ware Branch. 2 of nourishing any such dregs of this disease in themselves, as may [Page 210] either hurt their owne soules, hinder the power of the word in them, set God himselfe against them, to purge them by unwelcome medicines, or cause Gods people to bee jealous of them, Nourish no such dregs in us, as by which carnall reason might be sup­ported. for their overmuch propens­nesse and inclination to this carnall reason. Still I prevent any objection which might arise, let none thinke I debarre Gods people from either reasonable and wise courses in their affaires or pollicy (so farre as war­rantable) in Religion it selfe. No, in no wise (as the woman of Abel spake to Ioab) but there is a traitor, 2 Sam. 20.21. carnall reason the sonne of old Ad [...]m in the City, which makes all the confusion; throw his head over the wall, Sundry of these noted. and I have done. Many professors defile the ointment of sweete Christianity, with their overmuch pollicy, carnall fetches, and this dead fly, Eccles. 10.1. Matth 10. makes all stinke. They put more of the Serpent, then the Dove into the confection: their wisdome is not subdued and well prepared, as the Apothecaries use to subact and kill the poison of that serpent, whereof they would make an antidote: a man may perceive, they are more reaching, subtill, temporising and equivocally reserved in their cour­ses, then truly humble, harmelesse and innocent: their traffique, their company, their liberties, their family worship, their whole demeanure bewraies them: that feare of mens displeasure, shrugging at the least stir of danger, or the like, are above plaine naked simplicity of beleeving or obeying with them. Prov. 30.34. Christians, (so they walke as wisely as they may) should straine no bloud out of the nose of wisdome, nor seeke to goe too farre in their carnall circumventions; but leave all to God, let him see to them, Psal. 119.93. and say, I am thine Lord, save me; I desire to walke in thy way: Stand betweene me and my harmes, so that I need not for any straits, bee put to an ill conscience: Psal. 37.5. I commit and roll my waies and ends all upon thee, doe thou all my workes for me.

Carnall polli­cy causes breaches a­mong profes­sors.I see (brethren) an apparent difference among you in this point: That the simple and well meaning dare scarce trust many of you (who yet would seeme as forward professors) because they see such shrewdnesse, such tricks and pollicies in bargaines, and performings of promises, such hard dealing, savouring too much of worldly wit, and every man laying in for himselfe, to save one: Others have smooth tongues of their owne to defend their ill qualities, even by lying and shifting defences, others can keepe their owne councell, and make the world beleeve, that they are forward men in Religion, but all is to bite in their owne mindes and conceale that deepe ignorance which they know is in them, or else worse evills, which they count deepe skill to hide from such as might teach or admonish them: whereas others are naked and glad to be open hearted in confessing themselves each to others, that they might shame themselves. And so the one aimes at avoiding shame, the other at getting grace: Gen. 49.21. Others have an excellent gift at giving good words, with Napthali, but they will be sure to spare their owne purses, their charge and travell to avoid expences, yea such as by their owne consent are laid out for their behoofe; others will be as little as they can in good conference or in extraordinary duties, for feare; loath to let theit neighbours see them forwarder for the Gospel, or in loving the ministery, then they are, lest they should be censured: others are very zealous for the Gospel, with a squint eye to their shops, their trades, custome, good marriage and ta­kings: [Page 211] Others will in no sort displease their Landlords, or superiours, ve­ry Nicodemites, doing that they doe by night and by stealth, for shame, or feare, wanting faith and courage, to carry them out: Joh. 3.3. Others covet to be thought well of by all sorts, and so carry a very eaven and smooth course, rather void of vices, then truly vertuous in Gods sight; and ful­somely salute all sorts with equall love and curtesie, good and bad, so that a man cannot see conscience to sway them.

Others have such a darke and doubtfull behaviour, that no man can tell what to make of them, like those Scepticks, who were ever conside­ring; so these walke as staggerers, neuters, nonresolved ones, as if their Religion were still to chuse; and these affect the name of very wise ones, because they will utter themselves no further, then (if need be) they may keep their retreat safe, and have the winde on their backs. Others are very carnall in seeking their owne praises, and advance their owne gifts, me­rits, and good deeds, not so much for Gods ends as to blaze their owne worth and to be counted benefactors. Others will smooth and side with the bad and corrupt in a Towne, lest they should displease, and so betray good government to their owne selfe love; cannot endure to see any of their own kindred to be punished (much lesse their children) for open crimes; eager to maintaine their owne greatnesse, sway and elbowroom, in their places: Others will alway goe with the stronger side, be their cause never so bad: Others are so dangerously worldly, snigging and biting, usurers, hard and oppressing, or defrauding the simpler in their bargaines, cannot abide any should go out of their fingers without a nip: Others affect good Preachers for some carnall ends, and professors for their naturall parts, love the richer sort, Jam. 3.3. cleave to Gentlemen and great ones, such as weare velvet and sattin and rings, but bid the meaner sort sit at their footstoole: Others fall to compare Ministers, and who shall go for their mony: Againe, to end, how many are there, who will be all in all to them whom they are beholding to, for their gifts, favours, len­dings, and gratifications, despising others? Infinite it were to mention all. I have (I doubt) wearied you already: For some are yet worse, and will sit at table and heare godly Ministers and others depraved by vile tongues, and scarce give them their breath to latch the blow, lest them­selves should bee thought too forward: Not to speake of those large breadths which they take to themselves in their profession, for their at­tires, pleasures, haire, companies, and the like. Shall I praise you in these? I praise you not.

I fear rather that this carnall reason and corrupt heart of yours, Carnall rea­son eates up grace. hath be­traied you to him who is the father of cunning and subtilty; & truly since this new found Religion of worldly pollicy and shifting came in, the simplicity of godlinesse hath been thrust up in a narrow roome. And I tell ye plainly brethren, I fear that these time serving qualities do but lie in many of your bosomes to betray ye, when times of triall for the truth sake shall come! then (as thick as now ye stand up to our very mouthes & pul­pits crowding for roome) when ye shall see some of us suffer for the truth we preach or practise, we shall see you come as behinde hand and scanty: Professors un­sound in peace wi [...]l be so much more in persecution. Tell not me, I will never beleeve it; he that cannot walke sincerely to­ward the Gospel in peace, he will never abide one brunt for it, by perse­cution; [Page 212] I looke to see this place thinne enough one day, by many of you, who (I doubt) thinke full little of it, and say, Am I a dogge that you pre­sage such things of yee? 1 King 8.13. No, I judge you not as dogges, but God give you and me, the properties of children, to be more ingenuous, cordiall and plainehearted: These Eagles feathers mixt with others, devoure and marre all: One Barbara Rogers. Start at such mixtures of carnality, as once an holy woman of this assembly did, who being inclined to the dropsie, and consulting with the Physitian, (who bad her to bestirre herselfe and be angry with her servants, and fly about their eares lustily) answered, Oh! this will breed a worse sicknesse in me, your remedy is worse then my disease! As she durst not offend God by carnall wisdome for health, so neither grate you or goe against the edge with simplicity of conscience and con­versation, either for feare, favour, flattery, liberty, gaine or ends of your owne; but joyne with a comely and lawfull prudence in your waies, the simplicity of Doves; Proverb. and you shall finde that he who walkes plain­ly in his course, and deales faithfully in reproofe of evill, shall at last have more peace in death, and be more honoured then all crangling and worldly wise braines, who have so many wayes to the wood.

The fox and the cat were talking of their tricks, but when the hounds came, the cat knew one thing, worth all the foxes skill, for she leapt up­on the tree and was safe, when the other was torne in peeces. Death or the crosse will try us who hath best skill, either the subtill or the simple: As he once said to the Crabfish (which he had alway observed to goe backward, and to gather up her joynts) when she was dead, and lay open and spread abroad; Oh, so you should have lived! So say I to you, to such as one day shall wish plainnesse, Oh, you should have loved it all your life! Doe so still, it is never too late to amend, if your hearts be not hardened: Oh! turne your swords into mattocks, and such of ye as have delighted to bee perillous and shrewd fellowes, affect plain­nesse, fly with Doves, as birds of that feather; let the little child play at the hole of the aspe: Call not in question the truth of your Religion, af­fect not darke, close and doubtfull carriages, but be as little children void of guile: And so doing, as Peter saith, 1 Epist. Chap. 2.1. casting off all guile and falshood, come (and welcome) as new borne ones to covet the milke of the word: It would never trouble me then to preach to you: but now I feare you defile the truth, (or your selves rather) with that you heare. An eminent patterne. There comes a thing to my minde, really done, of which I will tell you: Once a simple minded traveller upon a poore horse was o­vertaken by two or three swaggerers well mounted, who asked him whither he would, and how farre hee went that day? He told them to such a place, twenty or thirty mile off, and he hoped to reach it if God let him not: They scorning him and his poore horse, pransed away, (ha­ving a journey also to goe) but at next Alehouse or Taverne they stayed an houre or two upon their tobacco and wine, and having so done, to their geldings they went, and put hard on; by that time the poore man was gotten a good way forward, keeping still his plaine course and race; and being againe overtaken, was againe mocked by these gallants; but in fine, so it fell out, that their oft turnings into the Taverne at each five miles end spent their day, and kept them from their journeyes end; [Page 213] whereas the poore mans eaven and honest pace, overtooke them and cast them behinde. Walke plainly and hold on with simplicity, and that shall bring you safer home, then all the flourishings of carnall men, though now and then at a start, they may seeme to outstrip you. So much for this second branch of the Admonition.

A third caveat may serve from hence, Admonition. Gods people must so shun carnall reason, as yet not in­curring the just aspersion of folly. to teach Gods people to shun Branch. 3 the contrary extremity of foolishnesse and indiscretion in all their course and conversation. True it is, carnall reason and fleshly wisdome is an excesse and overflow: yet want of wisdome, prevention, activenesse, and dexterity in managing our affaires, is another extreame in the defect, and to be avoided as prejudiciall to the repute of the godly, dishonourable to God, and occasioning base scorners, to cast aspersion upon Religion, as if none but fooles were so precise. All that feare God therefore, doe not (under colour of abhorring carnall reason) abandon reason and all from your attempts. Wisdome makes the face of a man to shine, Proverb. and makes a man to stand before his betters; Proverb. however it is the counsell of the wise man, establish thy thoughts by counsell, and by counsell make way. And Saint Paul saith, Be not slothfull in businesse. Rom. 12. Some men are like those who bend crooked sticks; they cannot mend one extreame, save by bowing the stick to a quite contrary bent, till they breake it: Some to avoid one rocke of sensuall and worldly reason, rush upon another rocke of rash incogitancy and precipice, running headlong about their matters. Act. 20. end. Right reason may be kept (as the Townclarke told them of Ephe­sus) though carnall be abhorred, which is but the dregs and lees of the other. God hath (not for nothing) planted understanding in the minde of man, to bee as the Pilot to steere the motion and course of our ship, through this vast sea-faring life of ours; and therefore he will have all his to ponder their way, and tells us, Proverb. That the eies of a wise man are in his head, as the fooles are in his heeles. And therefore as in divine especial­ly, so in humane matters also, it becomes a Christian to walke as exact­ly as wise, not as fooles. It is the part of a wise man to thinke thus, Ephes. 5.17. I make conscience of contention and quarrells, goings to law: Therefore to prevent ill report, reproach, losse, and repenting too late, it behooves me to goe wiseliest to worke of all: Wranglers and leud ones, if they have overshot themselves, will helpe themselves many waies: but a Christian must forfeit and lose that which by discretion he prevents not. Therefore deale and binde sure, if thou wilt finde sure; leave not bar­gaines doubtfully and rawly: require bills or bonds in matters of weight; take not things upon trust, mens bare words and promises, saying, neigh­bour, you and I shall agree, take it, or let me have it: But take witnesse, Jer. 32.10. rest not upon bare meanings, and forgotten covenants, which breed ma­ny differences in the upshot, unwelcomely, and sutes needlesse and un­kinde.

There is I confesse diversity between men, religious and carnall; Sundry instan­ces of folly in the dealings of Christians. but let not that forestall discretion. I have dealt (saith one) for so much, with my friend without script & scroll, and I hope now we shall not disagree: yes, it comes in a day, which falls not out in seven yeare againe; and death may cause as great difference betweene the best, as the worst. Abraham would not take Ephrons shuffling words; Gen. 23 15.16. What is that between me and [Page 214] thee? But weighed him out the silver and tooke witnesse. And David, when Arauna would have given him his floore, would not so slightly goe to worke, 2 Sam. 24.24. but paid him his price. Oh! it is not the speech of wise men, 1 but fooles, to say, I had thought thus and thus, or I thought not of this or that! Did ye not? Why did ye not that in time, which after will bee too late to redresse? What a shame is it for a Christian who must judge the earth, 1 Cor. 6.2. not to be able to manage his owne businesse? Not to stoppe a breach with the cost of a shilling, which after may prove a ruine and cost a pound? Not to be skilfull in his trade, in knowing the seasons of sowing, tilling, reaping and husbandry in their seasons? What a shame it is, Rom. 12. for him who should be fervent in spirit, serving the Lord, to be sl [...]ck and lazy in his calling, and by improvidence, to become himself a burthen to the Church, a reproach to the wicked, and a tempter of God to suffer the seed of the just, to beg their bread? How is this prevented, save by serving providence?

2 Whence come so many banquerupts as are, even professors, save in great part from hence, that men rush unskilfully upon unknowne trades, fill their hands with stocke (from other mens purses) wanting skill and experience to manage them? And so by their unskilfulnesse either in husbandry, manufactures or traffique, spend their own, and their wives portions and childrens meanes, and so must seeke to hide it by travell into another world? Are not our plantations like to take well, if such be the planters? Others although of a loving heart to Gods people, yet wanting discretion, suffer themselves to be much overlaid with burden­some persons, which oft causeth strife betweene them and their wives, when their states sinke. Others pick quarrels with their trades, and so changing them for hoped gaines in another, bury their stockes. Others attempt forraine voiages rashly, having no ability, spending that in the journey, which at home might be a stock for them to live upon; being utterly inexperiensed in such imployments as they must bee put upon. Others hope for great matters abroad, and finding poverty, grow dis­contented and repent them. We must know, it is one thing for a man to deny himselfe for God, when he calls us, as he did Abraham; another to call our selves, when God calls not, but rather our owne spirit de­ceives us: And yet it is a common thing with such, if they be taxed for such rashnesse, to say that men speak like worldlings from carnall reason; what? Must not God be trusted? Yes, but not tempted. Paul and the Pilot Act. 28. differed, yet Paul would not beat out his braines, nor cast him overboord, but rather guide him in his government.

The third and maine.But the worst of this folly is, when it disguiseth Religion herselfe, and causeth that which is wisdome it selfe, to be counted foolishnesse. How many men pull upon themselves unseasonable and needlesse trouble, strong and cruell enemies, fines, censures, imprisonments, for their un­grounded zeale, rash judgings of their betters, without a calling, (for then I grant they serve the Lord who will beare them harmelesse) mix­ing their owne passions, invectives, upbraidings and distempers, with the cause of Christ, who needed no weapons of such warfare: And hereby bring upon themselves either uncomfortable sufferings (if they stick to it) or else base recanting of their follies: How many private persons run [Page 215] themselves a ground, by medling with abuses and corruptions, to which they are not called, going against the streame of those evills which it is bootlesse to exasperate, and so are drowned in that gulfe which they cannot shoote? How many neglecting their callings, under pretence of zeale, runne from place to place, mispend their time, borrow and pay not againe, open the mouthes of the vile against them to say, these fellowes rayle upon us for our carnall wisdome and worldlinesse: But surely wee had rather follow our worke hard, then hang upon each bush, and runne our selves into debt, and pay no man.

Againe, how many foolish and rash women, by their unseaso­nable crossings of their carnall husbands, cause zeale in hearing sermons, to be ill spoken of, through their want of subjection? 1 Pet. 2.12. And few there are, who have learned to walke wisely toward such husbands, Masters, parents, neighbours who are without, that so their liberty be not restrai­ned, and their commodity be not ill spoken of, by their abusing it to flesh­ly ends? How many zealous Ministers lacke wisdome, moderation, and observing of season, manner and measure of their reproofes and censures, but disable themselves as much one way, as they thinke to doe good ano­ther? But it were endlesse to dwell upon all. Let the conclusion be this: By how much thou seemest to abhorre carnall reason, by so much bee more carefull to be guided by right reason, and true wisdome, which may cause thy Religion to be honourable, and prevent that offence and aspersion thereto, which else cannot bee avoided: This for the third branch of Admonition.

I conclude this use with the fourth and last caveat, of Admonition, direct to sun­dry objects. somewhat more Branch. 4 generally concerning Christians of all sorts. First, let me presse this per­sonally to the sundry sorts and conditions of men, Ministers, people, pa­rents, husbands, tradesmen and such like: Then let me also presse it real­ly, by abandoning those severall vices, which beget and nourish this car­nall reason in men. Touching the former: First, let it be admonition to Object. 1 Gods Ministers: Go not to work with this toole in Gods matters. Ministers in sundry re­spects. Please not your selves in your invention, preparation of your selves, when God suggests variety of thoughts, aptnesse of discourse or fine phrases, good proofes, uses similitudes and applications; do not feel your own warmth, take it not for granted that you cannot now chuse but win the spurs: but know, Gods matters must be done under another banner: As he said, not words, but strength and mony must helpe in the warre: So say I, Esay 36.5. not your strength, nor might, nor wisdome, but my Spirit (saith the Lord) must effect it. As the Lord said to Iehoshua and Zerubbabel, Zach. 5.7. although you be weake in your selves, yet I will inable you to lay the foundation, and to make the roofe of my Temple: So, let God be chiefe in your worke and deny your owne reason, lest God confound ye, and make ye ridicu­lous to them whom ye would sell your selves unto.

Againe, draw not on your people to carnall admiring of your parts, 2 learning, speech & memories; teach them not a lesson which they are too prone to teach themselves, to have the faith of our Lord Jesus in the ad­miration of men, or accepting of persons! It is the way to breed partiali­ty, pride, carnall savour in your people, Jam. 3.1. and to destroy the spirit of selfe-deniall and simplicity in them.

Vent not your owne singular conceits and fantasticall private opini­ons, to enhanse your names among the vulgar and ungrounded multi­tude, 3 whose honour is but base breath, and ends in shame and repentance: Forsake not the maine truthes of God and the streames of wholesome doctrines, for those muddy creekes and slimy channels of your owne in­ventions: for if this heate once touch your braine, you shall finde it so to follow your hand, that (ere ye be aware) you will be over head and ears in this puddle, and nothing will savour with your ministery, but your owne novelties. What a pudder have those Eatonists and Pointers (as they call them). made in Norfolke of late, being men wholly ungroun­ded in the principles, yet under pretence of zealous magnifying the free­dome of grace and power of faith, how have they puffed up themselves in a conceit of their owne perfection, and maintained that they need not pray daily for pardon: Oh, wofull pride!

4 Moreover, beware ye Ministers of Christ, of preaching Christ car­nally, of envy rather then good will, and of swerving from the plaine and effectuall demonstration of the spirit, (whereunto all learning and parts are too meane to serve and attend:) Beware I say of taxing such, as al­though they affect not your course, yet come not shor [...] of you in sufficien­cy and worth: Farce and stuffe not your Sermons with quaint and neate words, frequent quotations of Fathers and languages (whenas God knowes you make it (some of you) but a vaile to hide your ignorance a­mong them that are simple) Alas! oftimes your false Latin and Greeke bewraves you to the judicious. Peter converted not three thousand at once with such preaching! Be wise unto sobriety: I deny not but among the learned, or in controversies handled among them, there is good use of tongues and arts oftimes: 1 Cor. 14.21.22. But to the simple idiot, ye are but signes of Gods wrath, no instruments of Grace.

Again, affect not morall subjects alone in your Ministery, (though there 5 be use thereof) but especially strive to goe against the carnall edge of the people, and first ground them in those things which are spirituall: urge the doctrine of originall sinne, faith in the promise, selfe-deniall, the new creature, mortification, taking up the crosse, preparation for death, and the comming of Christ; other things will fitly follow, if once your peoples hearts be truly broken and moulded in Christ, they will soone take the stampe of your morall doctrines: but if ye beginne with these, you shall as soone take an hare with a tabor, as draw them to savour that which jarreth with their carnall reason. So much for you my brethren.

1 Now for you, the people and hearers, I say this: be not led away with Object. 2 partiality and conceit in heaping up to your selves teachers of your own, despising others; People in di­vers things. but in all simplicity, embrace such, and all such with an indifferent spirit (according to the proportion of their gifts) who are meet to do you good: God hath made them all yours to serve your souls: be not so base as to embondage your selves, and cleave to such or such persons or parts, neglecting the maine scope of common edifying: oc­casion not jealousie and distaste among Gods Ministers themselves by your folly; (as ye must needs doe, if they be not the wiser) but cull out each mans speciall gift, and make use thereof as given you to the supply [Page 217] and furniture of each part of the body, with most apt and meet grace and ability, for her need. Discourage not Gods Ministers who are faithfull, by balking theif Ministry, and cleaving to strangers, and perhaps inferior 3 to them: These are pangs of carnall wisdome, and savour not of that spi­rit which is from above, pure and peaceable: Jam. 4. Much lesse be drawne a­way from sound teaching, to carnall jangling, that so ye may learne an easie way to heaven, forsaking that one way which is truth and life. Affect not pompuous words, great shews, such as set forth themselves with carnall complements and ostentation: admire them not: perhaps because you would faine come from Church with as whole a skin as yee brought, loath to be galled, because your conscience is crazy, therefore ye seeke to such. And just it is with the Lord to plague people for this carnality of yours, with Ministers just like themselves, lips and lettuce, cup and cover agreeing, that each may be a stumbling block to the other. So that although you live as ignorant and blinde as blocks or bats, yet you shall glory in the flesh of each other, saying, you have one of the Belwethers of the Country, as good, learned, peaceable, and good a fellow as any in the Kingdome: Oh! how doth Satan infatuate the world with the golden cup of formall devotion, through such! that he might cry downe the power and sincerity of the truth. Furthermore although 4 you affect the most Religious Ministry, yet rest not in the person: fasten not your faith upon man, his worth, zeale, holinesse: beleeve not for mans sake, but for that power and efficacy which you discover in the or­dinance: let Gods truth be that into which your assent resolves it selfe, Joh. 5. end. least otherwise Satan buffet you in the time of trouble, that you never distinguished persons from thinges, and the demonstration of truth, from mans excellency.

Againe, catch not at new points, (forsaking old grounds) nor at 5 choice similitudes, allusions and discourses: I observe it among some of you, that if God vouchsafe us sometime more neate expressions then or­dinary, how are you taken with them! Oh! such a Sermon, such a point, how it affected you! take heed your braines deceive not your hearts; chuse out speciall Sermons, by the peculiarinesse of conviction and per­swasion, not by pleasing conveiance of words. Besides looke not at the 6 outside of thinges, but at their spiritualnesse: looke not at a Minster as a friend, or one that stands up to fill the roome, to serve the cure, and to stoppe confusion: 2 Cor. 3.1. But so let men thinke of us (saith Paul) as the dispen­sers of the mystery of Christ, (whatsoever their infirmities, errors, and wants be) and of the manifold graces of God, as messengers of reconci­liation, as helpers of your joy (not to domineer and play Rex) but to feede the flocke, and to seale them up by the promise, to beget them to travell againe of them till Christ be formed in them; which thinges if they were looked at by the people, alas! that unsavoury and carnall eye wherewith they behold the Minister would be turned into a spiritual; their feet would be beautifull, they would give them their very eies, Rom. 10. and count them as men of tenne thousand. Job 33. Men weigh not their gold in large hoppe scales, but in small ones for the nonce, and so they weigh truly; so let not the Minister of God be put in common & carnall ballan­ces, but in the weights of the sanctuarie: Then the Minister should be a [Page 218] Shekel indeed, and have double honour and maintenance; and be re­ceived as in the name of a Prophet, above a common man: you whose soules are ingaged to him (as an instrument) of your salvation, Matth. 7. can tell what I meane. Such say with Paul, 2 Cor. 5. I know no man now ac­cording to the flesh, but according to their grace and spirituall use. In­ure your selves to it now, and at sickenesse and death it will be sweet for you to heare God in him, (I mean your Minister) losing upon earth, that which he hath formerly forgiven in heaven. But I see that I have broken my bounds: I must breake off abruptly, and leave that which remaines both of this and the other uses, to the next Sermon, if God will. Let us pray, &c.

THE EIGHT LECTVRE still continued upon this twelfth VERSE.

I Could not (beloved in our Lord Jesus) finish in the former exercise, 2 Kings that which I intended concerning the doctrine of car­nall reason. I repeat nothing, but call to your minde, that in the fourth branch of ad­monition, I first spake (by way of watch­word) to the severall conditions of my hearers. And first I entred upon caveat to Gods Ministers, and so proceeded to the people. Let me now come to Parents and Object. 3 Governours: Bee carefull to what Tutors, and Teachers, Parents and governours, beware of it Masters and Guardians, ye commit the education of your children: Carnall reason lookes at carnall ends, where children may not be backe and belly bea­ten, where they may learne their bookes and trades, and have their stocks restored at their yeares end; and this I dislike not; so be it, that ye neg­lect not their soules (which else will crie out against you) and leave them to themselves; so be it, you plant them not under Masters which are content (so they doe their worke) to give them their liberty upon the Lords day, to drinke, to game, and to keepe company with them, by whom they may soone be carried into the depth of Satan, and grow de­baucht in their manners all their life after. Worldlings make but a mock of this I grant, and say, so they may have their children taught to behave themselves civilly, and learne their occupation, they care not greatly for precisenesse, or to have them more Religious then themselves: [Page 220] but when they see this narrow scantling will not be kept, but irreligion teacheth them to grow drunkards, uncleane, swearers and the like: Oh! then they wish they had beene brought up with Puritans! Oh, ye hus­bands Object. 4 and parents looke to it! let not carnall conversing with your wives and training up your children and servants, Husbands and wives. humoring them in their vices for peace and ease, teach them the common religion of the times, swearing, cogging, deceiving, breaking Sabbaths, geering and squibbing at those that are better then their selves: I tell you, look what Characters are in your seale, will soon be seen by your wax; they shall have cause to curse the day that ever they saw your faces; nay perhaps one day your owne consciences shall rend you in peeces for that you see the fruit of your government appeare so fearfully, and shall say, it was I that nipt this blossome on the head, I corrupted my wife, I tainted my children in their youth, I shall pay the shot of their soules ruine.

Object. 5 So ye Physitians, Physitians take heed of the disease incident to your profession, even to be haife Atheists, and that by ascribing so much to naturall and second causes, and too little to God: Philosophy and Physicke will re­veale no better, except Divinity teach you to ascribe all to the supreame cause, and be content to stoop, and be at a set in your cures, when provi­dence will have it so. Teach your selves & your patients who is that great Physitian that rules your Art; and take not upon you, to keep that key of successe, those issues of life or death, which are under divine custody, who can kill by a disease not mortall, All sorts. and can save when the disease is deadly. Object. 6 Likewise you Magistrates, Magistrates. boast not of your skill in the law, but feare God, & say, it is the Lord who subdueth the people unto us: you schollers Object. 7 and Sudents, beware of that prophane tradition that ye cannot be religi­ous and learned; S [...]holars and students. set up the Bible above your other library, and prayer above your studies, and the Lord above your wits; tye your boates to his ship, to be led according to his motion; follow the star till you have found out the babe Jesus, and doe homage to him with the first and best Object. 8 of your treasures: Ye tradesmen, shopkeepers and labourers, sacrifice not to your nets, Tradesmen. say not to your hands, you have made us rich: ye rich men Object. 9 say not to the wedge of gold thou art my stay, this were (as Iob saith) to Object. 10 deny the Almighty: ye poore folke now in this deare time, despaire not of releefe, Rich and poore. Job. 32.16. because you see few friends; say not, God give me health or else I starve, for more then I worke for I looke not for: use industry, but set up God above, adore his providence who all this yeare hitherto hath so provided, that yet ye are not starven, make him your God al­sufficient: Object. 11 Ye midwives, teach not women in their travel to call upon our Lady, Midwives. Jona 3.9. but bid them say, salvation is of the Lord. And thus would I speake to all sorts if they were present; cast out that carnal reason where­by ye feele your selves most tempted to distrust God.

2. Branch of this fourth Admonition. 1. Prejudice an abettor of carnall reason.And to these former, let me adde also other caveats in a word, against those evills which nourish this carnall reason in you. As first, one prop of this sinne is prejudice and forestallednesse: Such as those Jewes, Acts 28. bewraied, who when Paul made his defence told him, This sect of Nazarens is every where ill spoken of, and from this carnall ground, they renounced his apology and cause. A second, is scandall at the power of Religion; Oh! it is a pinch and a checke to their carnall liberties, men [Page 221] cannot endure such chaines, Psal. 2. and will have no Lord to curbe their lusts. A third is, offence and stumbling at the meanes of Christ and Religion: Doe any of the Pharisees follow him? 2. Scandall at Religion and her mean­nesse. 3. Base feare of man. Luke 1. Tradition. None save these people who are accursed, embrace him. A fourth is, base feare of man, more then God. My grandfather, father, friends, favour not this way; I see it breeds losse, danger, trouble and pursuit. A fifth is, the tradition of men: As Zachary disliked to name his sonne Iohn, because none of his family were so named; rather they chuse to be irreligious still, then to change the custome of their forefathers: And the threats of pa­rents to their children doe deterre others, saying, if I thought thou wouldest be one of these zealous ones, thou shouldest not have a foote of my land. A sixth is, lewd counsell Lewd coun­sell. of such as egge away the yonger sort and tell them it is the next way to reproach and beggery. A seventh is, base flattery of superiors, Oh! there is a slavishnesse in some mens spirits, that so they may bee taken up with their betters, they will forfeit their Religion; they will lose God, rather then the company and coun­tenance of the great. An eight is, base ease and formality Ease and for­mality. of profession, it is an Idoll universally received, and spit out of the mouth of carnall reason, the Masse (as we say) bites not. A ninth is pollicy, Equivocation. when men e­quivocate with their owne conscience for their safety sake: as those in Queene Maries time, who would come to Masse to spare their skin; and now adayes what dare not men doe, to save a living?

Here perhaps it might be expected, that I should say somewhat about Jesuiticall equivocations. But if men of their owne side might be heard speake against them, Papists against Papist, I need say nothing: Josephus B [...]rnes. for sun­dry of them have written in the open disclaiming of such villany. It is sufficient, M [...]lderus Episcopus Antwerp. that in such equivocations the heart thinkes one thing (by re­servation) and speakes another, and that to deceive: What is lying if this be not? And whereas they say, that is for lawfull evasion: I answer, it is indeed for evasion, but that which is by a lying way cannot be law­full. A Papist is asked, art thou a Priest? He answers no; hee reserves this, not a Priest of Baal, or not a Priest to utter it to thee; herein is a lye both for matter and manner: for matter, in that he utters; for manner, in that he means, that is to deceive. They object, the whole proposition made both of the expression and suppression is true: I answer, That only which is expressed, is the proposition, which is a lye; not that which is concealed; if that were uttered, the whole were true, but so there were no cosenage. To thinke a truth, which in word they gainsay, is a lye. A lye properly respects another; by declaring his minde by words, which serve to that end; no man is said to ly to himselfe, but to another. If I should say the fire is not hot, meaning by an heate externall; or a man is no reasonable creature, meaning as an Angel: are not here lyes? Hee that denies, denies whatsoever is contained under the sense of that he de­nies. He therefore, that so answers and sweares, is perjured; and so all sound Divines affirm. Let what tricks be used, that can be, God takes the oath not as he intends it who makes it, but as he who takes it: oaths must go according to the common use of men. To sweare, is to call God as witnesse in things doubtfull: but who doubts whether a Priest be a Priest of Apollo? Truth is an act of righteousnesse, not to be esteemed by con­ceits, [Page 222] but words. See Jerem. 9.8. 2 Cor. 4.2. It is objected, they maintaine not such answers alway, but for uses to shunne danger, death, &c. I answer, that which is nought, must never be done. He that saith, I saw not such a Priest, reserving in his minde (at Rome or Venice) doth not qualifie his lye, because he doth it to himselfe onely; another can­not apprehend his mixture or limitation: Such therefore are of Saint Iames his double minded ones: It is objected, that which is concealed, is but onely a desperate thing, not contrary to that which is uttered. I answer, yet it is a lye: for if I affirme that of Plato, which is only true of Socrates, it is a lye; yea this is a double lye, because it is under the colour of simplicity. Againe, an oath is the end of all strife Heb. 6.16. But by these oaths, controversies are never ended, but endlesly multiplied: they object, the judge is incompetent; or they are asked of things under the seale and secret of confession: but then we must not lye, but shunne such a judge, or deny to answer: for what is so false, but may be made good, if we may reserve what we list? A written lye, borrowes no truth from him that reads it, nor a spoken lye by him that heares it; a lye it is be­cause it is so in the writer and speaker: Truth must be to us as David was to his souldiers, worth tenne thousand of them; so worth our life, goods, liberty and all. The speech of a woman; I will not therefore de­ny a truth, lest I should die; but I will not lye lest I be damned. Tell me, what lawes could bridle lyers, if this course were lawfull? How foolish were the Martyrs who lost their life for want of this trick? Whose testimony should be currant in Court? These equivocators object the lies of the midwives, Abraham, David, Rahab &c. But one sinne excuses not another. When 1 Sam. 16. the Prophet said he came to sa­crifice, he was not asked the question, he spake the truth, but not all, nei­ther needed he, Christ seemed willing to goe further, but did not; and why? Because he was disswaded by others. Other examples which they bring, are not words which require a reservation to cleare them from a lye, but have an entire truth in them being aright understood. The conclusion is, the trade of equivocation is divellish.

Ambition.A tenth is, affectation of honour and preferment, for which it is easie to lose a good conscience; hee that can lose a little pompe, may pur­chase a great deale of peace. So also to end, schisme and singularity, these and such like, Schisme and singularity. are oyle to this flame of this corruption; cut these off, intercept these succours and through mercy this carnall reason may be starved and vanish for lack of nourishment and fewell. But I insist no longer: let this serve for the fourth branch, and so for the whole use of Admonition.

A fourth use may be confutation of Popery: It is a meer dunghill ra­ked Vse 3 together by carnall reason. Confutation of Popery. All the world itcheth to goe after them. Those that fear God should say as Peter answered Christ, Joh. 6. Will ye Instance. 1 also goe after them? No Lord thou hast the words of eternall life. Alas! men are weary of spirituall worship, when they have carnall. The Di­vell and his eldest sonne, know well the complexions of carnall people; and when the Gospel hath beene preached twenty yeare together, yet people will long after the garlick and onions of old Religion, and carnall reason with her taile sweepes downe a great part of the starres of hea­ven: [Page 223] we doe but gugge and tire most men with our preaching of selfe-deniall and faith: Alas! one carnall Popish fellow would draw more af­ter him, then tenne Preachers. As one saith, The Divell never shed drop of bloud for us; yet he boasteth that he can have ten to one more at his beck then Christ. Popish Embassadours have puld away abun­dance of London professors to their Masse; they stablish their throne upon these two pillars of pompe and devotion, both carnall; and by their Circe her cup, have made drunken the Princes, Peeres, people of the earth from the highest to the lowest. Those divelish devices and pre­tences of theirs, their antiquity, universality, visibility, without interrupti­on, of succession, their consent: Their goodly shewes, rich vestments, ceremonies, golden Temples, Altars, Images, and Crucifixes, their al­legation of Fathers, patching up old garments, with the shreds of mans testimonies, have set such a flourish upon their Religion in the eies of fooles, that they have infinitely scrued themselves into the affections of our libertines and carnall Protestants; Eccles. 7.26. I have touched this point in one sermon before, I will here be short: As Salomon saith of the harlot, so say I of all their painted Religion; Hee whom God hateth shall bee catcht by her: And it is just that so many in this land are left to tickle after this Religion of theirs; The Lord leaves them to be deluded here­by, because they never cared to receive the truth; to bee gulled with pebles, because they loathed Pearles. And when error hath gotten once into the entralls and bowells, it pleaseth so well, and is so rooted, that they hardly returne to their former diet any more: Gen. 8.12. The Dove cared not for the strait Arke, when as once the face of the earth was dry, and gave hope of large liberty. The onely soile for Popery are the loose moulds of carnall reason: There she rootes and prospers: besides this, they mightily insinuate themselves by carnall reason in another kinde. Their great promotions and preferments, which they profer to their ad­herents, doe mightily prevaile with ambitious mindes, and hath drawne aside many pregnant wits.

Another trick of carnall policy in Popery is this, That they have alway Instance. 2 found Sinons and factors among our selves, to bring in the Trojan horse among us, under pretence that our Religion and theirs, our ceremonies and theirs, doe not so differ, but that wise Cassandrian spirits, and men of moderation might reconcile them together. In opposition whereof, one of our worthies wrote his Reformed Catholique, and shewed, that (not­withstanding their blanchings) we must be as irreconciliable with them as light and darkenesse. To this end was that cursed Interim in Charles the ninth, and Luthers time, even to eate out the marrow of the Gospel, and to choake all that were unsound at heart. The like to which, was that Possiack Synode in France; and still to this day, doe they keepe their possession among us, by the mediation and negotiation of such agents of theirs who (abhorring the power of truth) uphold Popery by their distinctions, and by consorting and complying with the Papist to the uttermost, that he may be pleased, whosover is wronged. And thus the cause of Christ from age to age loseth ground, and Popery enlargeth it selfe, as the sea incroaching upon the shore. As our worthy Martyr Iohn Rogers once told those Anglo-Germane exiles, if they still resolved [Page 224] to maintaine this Popish Pandora, and not to establish pure worship, abandoning their trash and formalities, all would goe to wreck, so wee finde it.

Instance. 3 And thirdly, herein they concurre with carnall reason, that from her they borrow helpe and assistance to their Religion; as if God needed such art and skill of man, to further his designes. As for example, To pro­voke men to mortification from the world, they exhort them to re­nounce commerce with men, and betake themselves to a Cloyster. To draw men to chastity, they perswade them to vow abstinance from marriage. Sundry penances they lay upon the bodies and purses of men, which though God never appointed, yet they say, it is impossible other­wise to prevaile against the invincible sensuality of men: Spirituall mor­tifyings being so difficult, that they see few will apply them, they are compelled to devise carnall, and such as border upon the flesh: And in­deed they want not the example of many of the Fathers, who often stretch a joynt, and goe against the expresse Scripture, when they would perswade any difficult duty, by advising policies of their owne, to eke out the infirmity (as they thinke) and penury of divine perswasions. As Origen, notwithstanding all his Allegories of the text, yet made a grosse and literall construction of that text concerning Eunuches; making himselfe one corporally, for the desire he had of virginity: But such tricks and devices of men the Lord abhorres: I confesse that himselfe for a time permitted a pedagogy under the law, (when the light of truth was dimme) consisting of such carnall rites and abstinences, clensings and hu­miliations; but withall he confined them to their space and period, and meant not to have his Gospel and the cleare sunneshine thereof to bee darkned with such blinde devotions of superstitious brains: No, Gods art is able to invent waies often times more efficacy then such as these, which indeed have a shew of Religion, in not satisfying the flesh, but are brought in to oppose the power of Christ, Col. 3. ult. who is a stronger man to cast out Satan, then he is to hold his possession: But Satan will never cast out Satan, for then could not his kingdome endure. I conclude therefore upon these grounds, that till carnall reason and religion can be reconci­led, (which is as hard as to yoke the Unicorne to the plow) Popery and Christian Religion cannot stand together. So much for this third use.

Vse 4 A fourth use from hence, is Terror and Reproofe, to all that doe and resolve to abide under the banner and conduct of carnall reason. Terror to all that cleave to carnall reason. Bre­thren, behold not your owne basenesse onely in some few pranks of car­nall reason, as in devising of excuses and shifts to defend thy sinne, or in rejecting Gods counsells and commands, or in cavilling against the pro­mises: But take this mirror of thy cursed nature, thy perverted and dege­nerate reason, and see what an ugly hiew thou art of, in the sight of God; a very naturall idiot is not more yrkesome unto thee, and unfit for thy service, through his perverted braine and crosse foolishnesse, then thou by this depravednesse and reason of understanding, hast made thy selfe yrkesome and odious to God, and unmeet for his service. Consider of it sadly, although some reliques of reason are left in thee for thy naturall and civill courses and ends, yet in the maine respect, and in that wherein [Page 225] thou wert more excellent then all creatures, and barest Gods image a­bout thee, I meane holy reason and pure understanding in divine matters, and for heaven, thou art most wretchedly debaucht of all other. Reason was set up in thee by thy creation, as a Queene in her throne, with her Scepter in her hand, furnisht with all excellency, to conceive and judge, affect and savour Gods righteousnesse and will, abhorring all other. But by old Adam, lo, she is fallen into the hands of theeves, who have rifled & robd her of her best jewels; she hath not lost a few spangles & ornaments of her attire and dresse, but is deposed from her royall estate, and the sway she bare over all the powers of the soule, will, affections and conscience, (which were as her Peers and the Nobles of her Court) and above all the members of the body (which were as her subjects of lower ranke) but both under her authority, going, comming, and doing what she plea­sed, in a most beautifull and comely agreement: But now she hath lost her government, they rather sway her with their violence and impetuous­nesse: For why? She hath lost her subjection to God, her dignity is gone, and now in stead of spirituall cleare insight into Gods mysteries, shee is left blinde, erroneous and perverse: Not as a sicke Physitian who hath all his skill still, save that he is letted from the exercise of it by acci­dent; but bereft both of power, will and skill altogether.

Come hither ye Pelagians and Anabaptists, and visit this Iezabel throwne downe by her Eunuchs from her Tower, and dasht in peeces, so that none can say this is she: Behold this widow sitting as Tyrus in the ashes of desolation, and yet having no sense of her losse, she misses not one of her jewells, nor eare-rings, she feeles not the losse of her Crowne and Scepter: Oh! wofull creature that was wont to bee inriched with such choice pearles and goodly jewells, as all the earth had not the like, shall all the world, all the creatures, shall God and the Lord Jesus, and his Ministers and servants, bewaile and weep over her, saying, Oh, that thou sawest what thou art stript off! And shall she be senslesse of her poverty and nakednesse? Beloved, give me one carnall man or woman in all this assembly, that ever was troubled for this their misery, and I will recant! Even as a poore man cuts his meate with the same rusty knife where­with he doth his worke, so one toole serves for all businesse: Carnall men handle Gods matters and their owne with the same tooles. looke with what instrument they bargaine and buy and sell in the world, the same they go to worke withall in the most curious and holy services of God: By it they judge, esteeme, affect, practise; and all these they doe per­versly, mistakingly, erroneously; and condemne all which sorts not with them: Nay besides this cloath hath taken a deeper dye and tincture, shee is plagued with other false principles of worldlings which make her bru­tish, prophane & Atheisticall, so that if we could see such a one, Pelagian, Papist, or Machiavilian, in their true colours, we would thinke wee saw the Divell in the flesh: Who would not tremble to see such a sight? Who abhorres not Esau despising his birthright for his red pottage? Who loaths not a Papist in his carnall worship? And yet carnall reason (the roote of both) who trembles at? Who is moved to see sots and swine to trample these Pearles of Religion under feet, at the trough of their owne draffe, profits and pleasures? Who thinks such wisdome sensuall and divellish? Who saith with Christ, Get thee behinde mee [Page 226] Satan? Thou savourest the things not of God, but of men? Those savourlesse wretches, whose God is their belly, and whose glory is their shame, Matth. 16.24. Phil. 3.18. whence came they, but out of this wombe? Nay (brethren) who thinke themselves such jolly ones as these? And yet (as wise as they are) to heare them talke of regeneration, Christ and faith, were a spectacle more ridiculous then any Pageant!

Let therefore (I beseech you) this terror sinke into all your hearts, and carry rottennesse into your bones, Application of it. who are sicke of this disease: you shall not need the fever, dropsie or plague to destroy you; your bane is in your bosome: And will you cover it over with a faire sute & not see it? Then I wish yee to looke upon that curse of God which commonly haunts such persons. How did that wofull Spira by the counsell of the Popes legate and carnall reason, deny the truth? What made the halter to hang Achitophel? Did not carnall reason? Oh, (saith he) thy coun­sell is forsaken, David will prevaile, prevent death by murther! How doth God leave many a civill and morall fellow (that stood upon his carnall bottome) to reproachfull sinnes? To strike and kill in their wrath and so come to shame: To commit rapes and unnaturall lust, and so come to their ends: What examples have we seene of this in our Country? As if the Lord from heaven would bee avenged of all despi­sers of Religion! How many of your morall and good natures are daily seduced to uncleannesse and drunkennesse? Oh! well may wee say, where is the Scribe? 1 Cor. 1.16. Where is the wizard of the world, that laies up for a rainy day, and saith, soule take thine ease? How suddenly is hee puld downe from all, God be fooles carnall reason. and dyes like a foole? How doth God scatter the imaginations of such as could make themselves merry with disdaine of Religion? And what fooles doth he make them? How many of your ambitious ones, dye beggars? How many of your reaching heads, en­grossers of farmes, trades, and such as have many irons in the fire, come to the state of banquerupts? And then, Oh! Puritans are wise men, for keeping within their bounds! But till sad experience come, they will either have all, or lose all. Here some of them are encumbred with sutes at law which ruine them: Others defeated of their ambitious hopes, and being frowned upon by their betters, runne mad, or prove beggars, ha­ving lost a hundred of pounds for moone-shine in waters; some hang themselves: Sad presi­dents. Others meet with potent opposites who crush them; others looking after gallants, get harlots into their bosomes; small matters are too base for them, therefore great things must bane them: As Saul falsly of David, so may I truly say of this, they have chosen her to the confusion of their own face! How are Herods crossed and beaten down in magnify­ing their parts? Some Scholars at University losing their wits for their proud aspiring spirits: Others thinking to winne the spurres, have beene disgraced by God in their Pulpits, their acts, strucken dumbe, their wheeles taken off, and they made ridiculous, to teach others to be humble, and make conscience the foundation of their wisdome and learning: As that wofull and cruell King of France in his ruffe, would needs force one of his Nobles to take a staffe and runne a tilt with him, and so one of the broken splinters running in at his eye, pierced his braine and kild him: So doth carnall reason put one weapon or other into Gods owne hand, [Page 227] by which they runne with him till their owne throat is cut, and they destroyed. Oh! be all such abased in your selves, and become fooles that you may be wise; and that in time, before God prevent ye by his wrath, and so you wish it too late. This for Terror. I will adde some counsell after Reproofe.

Another branch therefore, may be bitter reproofe to all sorts for their Vse 5 overmuch yeelding to the rule of this wofull mistresse carnall reason: Reproofe in divers respects. I have toucht some particulars (by occasion) before; Practice of carnall reason reproved in all sorts. I will adde a few more here: I say, it should convince the consciences of us all that are be­fore the Lord this day, for our arrerages of carnall reason: We should say as Pharaohs butler, Lord this day comes much of my sinne in this kind to my remembrance: O Lord, the branches of this stocke are infinite! How oft hath my base heart stumbled at the purenesse, the closenesse of 1 thy waies, desiring the doore were opener for my carnall ease, liberty and breadth to goe in at? How oft have I thought my fine wits 2 and China-mettall'd understanding too dainty for thy matters to meddle with? My parts too good to honour thee? How little have I laboured to submit my wit to thy will with gladnesse? How often have I stumbled at the simplicity of thy Ministers & servants, as too meanly gifted for my reach? How much ado have I with my cursed heart to profit by them, as not complying enough with my carnall expectation? How oft have I 3 measured good things by their successe? Being ready rather to chuse sin with happinesse, then vertue with defeat and ill consequence? How 4 weakely have I beene carried with partiality of heart towards the godly? Affecting them who have beene close, faithfull, friendly, usefull, bene­ficiall, welconceited of me, tender and indulgent, mercifull and bounti­full, rather then others, who hath beene more estranged in affection, more ready to reprove my faults? How much adoe have I from re­straining indignation from such as are aloofe from me, and little esteeme me? How seldome have I gone to heare publiquely or to take counsell, 5 but I have rather sodered my faults, then desired that the righteous might smite me? How prone am I to looke at the greatnesse of some religious 6 ones, and to make use of them in that kinde, rather then their good ex­amples, and the savour of their grace? How weake have I (O Lord!) 7 discovered my selfe to be, both in doing and suffering? In the one, be­ing carried more with outward incouragements (hireling-wise) then up­on a promise? If I have found my labours, my services, accepted with men, credit, countenance and maintenance following, how trim have my wheeles gone? If not, how heavy? In the sufferings I have had, how doe I seeke rather to licke my self whole by outward helpes and re­medies, then by that hundred fold which thou hast promised to requite my losses withall? And though I have not runne to good witches, yet how have I clave to mine owne carnall reason? And seeming to have shot a gulfe, how have I beene drowned in a shallow.

Oh! when I have found unkinde, unthankefull and base usage at the 8 hands of them whom I have served in Ministry, counsell or helpfulnesse, how hardly, yea bitterly have I taken it? As if I had done it to bee thought well of, and not as one who had learned to undergoe good and bad report? How hath my arme shrunke it selfe in toward such? As if I [Page 228] had served an ill master who will conceale the labour of my love. Oh! yee Headburrowes, and Officers of Townes, let this truth of God convince yee: how doe you looke at pleasing men, 9 shunning ill will, aiming at serving your owne turnes and base ends, rather then at discharging duty in punishing offenders, both spirituall upon the Sabbath, and morall at other times, despisers of the ordinances, swearers and drunkards? Is not this carnall wisedome? else know not I what is. Alas! where is Davids spirituall reason, that blessed God for giving him an heart to build a Temple, and prepare stuffe for it, although it were the lot of Salomon to have the name of it? So God had it, how little cared he by whom? So Christ were preached, how little did Paul en­vie, or care by whom? And so againe, what is the common speech of men? If I had ever hurt him, it would not have grieved me to bee ill 10 spoken of, or dealt with by him. But alas! thou hast more cause to blesse God for thy breast-plate of innocencie to shrowd thee from God his revenge. Thou shouldst see God rather against thee for thy little re­spect to his Majesty, in the sincerity of thy spirit, then at man whom thou hast not offended. So againe, how oft have our carnall hearts in­truded themselves upon Gods administrations, to censure him for the 11 long suffering of the bad, and the crossing of his owne in their zeale and good cause? Ah, poore worme! canst thou comprehend Gods ends in thy fist? How doe wee Ministers murmure and complaine, if wee doe no good? Why? are we above election, or servants to it? Is it 12 well, not that wee are a sweete savour in all? And so I might bee endlesse.

Therefore I beseech you in Gods feare, let this be a speciall meane to humble us all for this our base enterfeering with God in his holy wayes, Application of it. by our carnall reason. Oh! you who have been so ready to be led from God, by feare of parents displeasure, losse of favour of betters, repent and breake your hearts: Ministers who have betraid the cause of God by base time-serving, and pleasing men, loathnesse to suffer, Oh! repent of your carnall reason, & recover Gods losses ere ye dye. Oh! you that have chosen to save your livings, or lives, rather then Gods honour, consider how small your gaines have been, in losing your soules for a mole-hill of earth.

Repent, O carnall wretch! who wouldest never bee brought to more religion then lay in the lap of thy carnall reason, not cut off a locke for God, not forgoe a petty oath for him, not lose so much love of an hus­band, a Landlord, as is worth two strawes for him. Repent and be hum­bled, O thou that hast fleerd and laught in thy sleeve at the sincere! Thou who hast made Gods worship and profession to serve thy turne, and sold thy selfe by it, to credit, to custome in shop, to good marriage by it, thy selfe being bad. Come out, O thou hypocrite, who (like Ab­salon) hast openly spread thy Tent, for the attaining of thine owne ends! Yee politicke projectors and cunning plotters for your owne gaines, en­hansing above others, though with an ill conscience, and oppressing of the silly, humble your selves and be ashamed! Take God and his people to witnesse this day by your teares and mourning, that it is so. You that have come, and are still comming to the Sacrament with carnall hearts, [Page 229] for custome, and to prevent the Court, or reproach, rather then consci­ence, who have your hearts on the left hand, saying, I see nothing there to be had, it is no likely thing Abana can heale me, and Jordan can cure my leprosie! Me thinkes I feare I shall goe home as I come, and lose my journey! Oh! above all others, repent yee of this carnall dispute! Na­man repented: repent you, yee have sinned with him, repent with him on Gods name. The Lord from heaven (beloved) showre downe bles­sing, and convince your spirits of these and all other declension [...] of yours by carnall reason.

And to conclude, Counsels added. 1. Let not the conceit of your Religion de­ceive you. lest yee should thinke (any of you) that your dis­ease is incurable, be staid with a word or two of counsell. And first, be­ware lest the conceit of your religion blind-fold your eyes, that ye should not see how carnall yee are: it is not that which can save you harmlesse. The ground is nought, and your blacke colour will take no other dye. What boots it that now and then you heare the Word? That will not alone mend you, as long as this bosome Oratour lodges within, which will in one night undoe as much as God hath done all the weeke. Offers, and wishes, and prayers, vanish where this Divell is harboured. Judg. 20.8. Little Iether cannot kill Zeba and Zalmunna, great Giants. What is hail shot to shoot downe a Fort? Or a speare to the scales of Leviathan? As long as thou liest in this ship, thy going up and downe stops not her motion: thou art carried by it neverthelesse. Carnall reason is no torrent, soone up soone downe; but a gulfe which onely the Spirit of God can exhaust and dry up.

Secondly, consider well the nature of it: it is enmity to God, 2. Counsell. Consider the nature of it. Enmity to God. and per­petually opposite to his matters. The more spirituall the object, the more contrary is this. Till it be searcht to quick, tis smooth and quiet; but then it will flye in Gods face. Gamaliel advised his fellowes, Act. 5. to desist, lest they should fight against God. Carnall reason dares do it; either at long sword, or with a pocket dagger: Bee afraid therefore lest God turne againe and fight against thee! Acts 23.3.4. As Paul said to him that per­verted the Law, so I to thee, Take heed God smite not thee, thou painted wall, that opposest his purenesse and spiritualnesse. Acts 13.8. Paul seeing Elimas the Sorcerer, bent himselfe against him, and said, Oh! thou full of all malice and subtilty, how long wilt thou pervert Gods way? Stoop there­fore to God, and prevent the wrath!

Thirdly, 3. Counsell. And the penal­ties attending the custome of this evill. 1 Sam. 4.9. consider whether Gods hand be not upon thee by some ei­ther spirituall penalty of a dead, hard, impenitent, scornfull spirit: or else temporall judgement upon thee, according as thy sin lieth. When thou seest God really come against thee, play not the Philistin, to fight against him the second time. God can vex thee even by them thou hast scor­ned: He can force thee to consult with a poore Minister for ease, scaring thy conscience. If he doe so, resist not. God delights to resist the proud, and by mean things to beat downe mighty. Bee not as the Drunkard on the top of the mast, who being beaten, felt not. God aimes (by con­quering of thy masterly carnall reason) to pull downe twenty more jolly fellowes. Once I knew one who was converted to God by an holy ser­vant of his, and his conversion brought the whole Towne into order under Gods becke. For why? as Ahabs childrens guardians trembled [Page 230] at Iehu, when they saw two Kings could not stand: so these seeing one tall Cedar fall, and stoop with all his wisedome, fell downe flat. Oh en­vie not the Lord this honour! 2 King. 10.4. make him and thine owne soule this a­mends! Entertaine but a suspition at least, that God will bee revenged. Brethren, Gods market growes low, this ware lieth upon our hand: let us take some handsell this day of some of yee; we will take any thing ra­ther then sit still. If I could but draw a jealousie and feare that all is not well with some of you; I should goe home with gladnesse. Oh! Doth God say, 1 Cor. 1.12. Not many great, learned, and wise are called? And doe not I tremble? O Lord am I one of these few? Say not, if there bee but three at Church to day touched, I will be one. It stands not in boasting. Oh! that this needle might draw the thread after it.

4. Counsell.Fourthly know, that as hard as this leprosie is to be cured, the Lord is able to doe it. Looke upon Naaman in the 13. verse. Yea, by the despi­sed remedy of preaching, even a foolish way to flesh. See those prophe­sies, Esay 25. ult. Hee shall pull away the cover of darknesse, and pull downe the lofty ones. So Esay 24. Read also Ezek. 28. Though Tyrus sate as a Queene, thought herselfe wiser then Daniel, having encreased her wealth and jewels; yet God saith, he would pull her downe. Labour that this pulling downe may be in mercie. But more of this in the use of exhortation, and the means there prescribed. Thus much for these fourth and fifth uses of Terror and Reproofe.

Vse 6 Now I proceed to the last use of Exhortation, and of Comfort, and Thankesgiving annexed thereto, Exhortation. and so conclude the Doctrine. And Branch. 1 therefore in the first place, Give up our weapons of carnall Reason to God. Job. 42.2. I exhort all Gods people, that if formerly car­nall reason, distrust, and cavilling of heart have dogged them in matters of God: they would now at last (being thus convinced of the truth of God) startle and shrugge at it, and say with Iob (in a like case) I have once spoke, but I will hold my peace, and lay mine hand upon my mouth. He had long jangled and cavilled with God, alledged for his owne innocen­cie, and seemed to call God to the Barre of his owne carnall reason And as his freinds one way had cavilled against his uprightnes, by the misery that was upon him: So he on the contrary, cavilled against the justice of God, by justifying himselfe. But the Lord approved neither of both, but sent Elihu to be a moderator between them: And the Lord steps in him selfe, and convinces them both; till at last Iob yeelds with confusion of face, and comes in with abhorring himselfe, and silence. Oh! this is (up and downe) our base spirit: we have long lived in an habituall con­tradicting of God, not onely in his crossing of us, but in his ordinary wal­king toward us. Oh! how should it humble & tame us! Oh! how should we abhorre our cavilling spirits! The very Papist himselfe is not more carnall then our spirit is: They cavill against a spirituall presence of Christ in the Sacrament, and plead the words (Hoc est corpus) tooth and naile: They cry, Is it not the word, the very Text? (They can cleave to the Text when it seemes to serve their turne, but else they make it a nose of waxe) And how eager are we against them for it, calling them Ca­pernaits and Carnall? But meane time wee see not that carnall rea­son within our owne breasts, which fights against Gods spirituall go­vernment and administrations. We cavill saying, If God were as hee pro­miseth, [Page 231] wee should heare some reall voice from heaven, or see some glimse of his presence in an outward manner: Surely hee would declare from heaven who are for him, and who against him: Carnall rea­son wishes old waies in stead of a promise. His enemies should not flourish and have their wills as they have, Goates should not trample upon sheep, surely he would judge the world in equity, & not suffer things to be so darkely carried. Indeed we have the word, and his promises sounding in our eares, and his threats, but he followes them not really, with blessing the godly, nor destroying the wicked. Oh! those were happy times, when the high Priests Ephod answered cases, when God spake with voice and by miracles, visions and Prophets! This scurfe is lodged in our bosomes, and we little ponder that, Heb. 1.1. that now God speaketh by his sonne; as if he should say, this manner of his revea­ling himselfe, exceeds all other to a beleeving soule. Faith can make a reall presence (though no carnall) both in sacrament and in word prea­ched, and in crosses, and in the most hidden administrations of God in the Church: But it is this cursed carnall reason, which darkens all, and cau­ses every object to be like the glasse through which we behold it.

To returne therefore, if thou have beene a man given to thine ap­petite, put thy knife henceforth to thy throate, and stand not to defend or maintaine it against the Lord: Bestow no more wit to cavill, but fight against thy infidelity: Sarah laughed behinde the doore at the message of the Angel, but she was ashamed of it, Heb. 11. & she is said by faith to conceive seed, she had cast out carnall reason, ere she could breed by the promise. If thou see a difficulty in the promise which thou canst not match, yet turne thy struggling against thy self, and give glory to God in shaming thy self, that so thou maiest give him more in beleeving. Oh what should it boot me to heare men say, I have as morall a people as any are; except it may be added, as spirituall also, what joy can be? morall and carnall civility, and rationall Religion may well agree: truly this taint is deeply festred into most of us: You of this congregation looke to it. No congregation (for this fifty years) hath been so beaten and staved off from carnall reason, a life of sense, and unbeleefe as this; and therefore looke to it, Satan will more rejoyce in your flesh, then in any other: if he can rule in you by the scepter of carnall reason (as truly he doth in most of us) Oh! how will he crow upon his dung­hill, and exalt himselfe above the truth of God so long preached! Give over this strong hold, forsake and surrender this castle for God, sticke no longer to it: say thus, If I cannot beleeve as I would, yet I will set my marke upon Gods word, I will honor such as can: Gods truth ceases not to be faithfull, because I am unbeleeving! God keepe me from be­ing unfaithfull, that it may be true to me; Alas! if God spake never so really from heaven, what were it without faith? Joh. 21. And when Thomas put his finger into Christs sides, what had he gained by it, if still unfaith­full? God hath made himselfe cleare to me by more expressions then to many; I have had more patience, deliverances, blessings, redempti­ons, then many; I have touched and tasted the Lord, and groped him with hands, and yet unbeleefe hath made all unsavoury: So that I see it must be faith and not carnall reason which must prevaile. For then Israel in the wildernesse had never beene barred from Canaan by unbelefe: Oh therefore! I am weary of this wofull enemy: I [Page 232] could put tenne cavillers to silence, ere I could set carnall reason at a non­plus; she hath a fountaine within her springing up to death, and is ne­ver weary. But Oh Lord! pardon what is past, and through mercy for the time to come, I shall turne a new leafe! Oh! that I could (nay the Lord) prevaile but thus farre with you! I dare not leave you here; But Oh! that you who are not come so farre as this, might at least at­taine this!

Branch. 2 Secondly, therefore let me draw ye one steppe further, and that is, to be a foole in thy selfe, Exhortation. We must bee Gods fooles ere we be wise to salva­tion. that thou maist be made wise. The sunne never riseth, but ye shall perceive a dimnesse and blacknesse cast upon the aire, though the moone and starres shine never so brightly before. So where the light of divine wisdome approacheth, it causeth all the wisdome of flesh to vanish as smoke before it: And this the Lord of purpose effects in all whom he converts, as he rehe did to Naaman. He will make all flesh to be as grasse, and all the beauty of it as stubble, that he may shine onely in the soule, and that the Kingdome may be the Lords. It is (I confesse) as ridiculous to us, Joh. 3.5. as that a man should enter againe into his mothers wombe: But such a change must there be; the fruit in the wombe un­dergoeth not more alteration, ere it see the light, then carnall reason must doe ere the soule be begotten to God: It must be with it, as with a scholar that would learne a poore trade; he must lay downe all his learning, and stoop to be an idiot in that science till he be taught it: It must even be as the Jesuits novice is to his superior, whatsoever he tea­ches him, or enjoynes him (be it never so repugnant) hee must submit, he must have no understanding, cavills or objections against it, but free­ly suffer himselfe to be led into the streame of authority, and captivate all feares, unlikelyhood, dangers, to the blinde obedience of governours; he must say the Crow is white, and the Swan blacke, yea even suffer his senses and braines to be knockt out, that he may be a true novice, a wise Catholicke: no Jesuit will else have to doe with him, if he say not yea to his assertions, and nay to his denialls, if he be not ready in all things to assent. This I affirme of them as most unnaturall (for Religion ex­pells not reason, but rectifies the carnality of it) but yet (in a sort) the Lord requires no lesse in point of carnality, then they doe in point of reason it selfe.

The Lord will triumph over it, and say, where is the Scribe? The wise man? 1 Cor. 1.15. He will cause this wisdome to become very madnesse, ere ever he commit the seed of true wisdome to it, and the soul hearing prin­ciples of Christ and faith, must chaine up cavilling, and thrust her eies into Gods bosome, professing to know nothing in any mystery of Reli­gion, save that which truth reveales; and having (as Ionathan by his honey) received sight, Psal. 73.15. he must cry out, Oh, foole that I was! Oh, beast in thy sight, Oh Lord! Oh, now I appeare a very foole to my selfe, and perceive that darkenesse cannot comprehend it selfe, till a light of God be held into the dungeon, and then it falls downe as Saul with that light which shone about him, Act. 9. and saith, what wilt thou have me to doe? I am as thou wilt have me; 1 Sam. 3. my wisdome, my wit, shall be thine, speake Lord and thy servant heareth: he that formerly should have perswaded me of this, might as easily have forced me to say, it is light at midnight; But [Page 233] Lord now I am a foole in my selfe, meerly empty of mine owne sense, and wholly thine, addicted to sweare to thine edicts, and if thou s [...]ak the word, I lay hand upon mouth, and have done: This is to be as a little child whom ye may winne to say what ye list: Oh! this is the next way to make thee wise to salvation! This is to be unto Gods wisdome as the Queene of Sheba was to Salomons, even to have no spirit left in her: Oh! thou must say with David, My fingers shall forget to play, and lose all cunning.

Thirdly, thou must so be stript of all thine owne, Word of truth must cast the seed of God into the soule, when once emptied of her selfe. as yet thou must Branch. 3 not be a meere void and empty one of all other wisdome: But the word of truth must be shed as seed into thy soule, and the principles thereof, must be infused into it, to informe it, and to create (of nothing) a new nature of divine light into it: I say, as they spake, in Act. 23.7. If an An­gell from heaven have revealed any thing from heaven to him, we will not gainesay it. These words the Pharisees used of set purpose to op­pose the Sadduces who denyed Angels and souls of men. So must thou: That which hath beene most contrary to thy wisdome, must now bee all in all: Now thou must oppose thy selfe thus, If God have revealed any truth of his from heaven, I will sooner cast thee out, then resist it: Be thou as parties who put their matters to compromise: They are first bound in bonds to stand to award. So doe thou, binde thy carnall rea­son as a dogge to the stake, that it stirre not a foote, nor once mute while God is speaking: yea doe thus with gladnesse, as poore men are glad to be bound to arbitrement, because they desire an end: So thou, because thou desirest to be savingly wise, be glad there is such a word of truth shining in a darke place, and open all windows to let it in, do not stop any crevis of light which might enter, but greedily attend, study, meditate in this word, till the Lord thereby have let it into those darke corners of the heart, that was before in the shadow of death; and till the truth doe in­corporate with thine understanding, and cause the scales of darkenesse to fall off, as Pauls did, that thou maiest see cleerely those things that concerne thy peace: All the fogs, mists, and cavills of carnall reason be­ing scattered: Oh! let her interrupt the Lord as she will, yet the soule knowes whither to goe for deciding the question; she will not forfeit her bond, by which shee is bound to stand to the last decision of the word.

Fourthly, get the spirit of the Lord Jesus into thy soule, The fourth. The Spirit of the Lord Je­sus must cre­ate holy wis­dome in the soule. Joh. 1.18. who is the active worker of true and sanctified wisdome in the renued soule: Ac­cording as the Apostle tells us, He is made unto us of the Father wise­dome &c. He enlightens every one that comes into the world with true light, being that light which the soule must come by to the Father, whose light cannot else be approached: By the flesh of the Lord Jesus the soule is made capable of this light of the word; else there is no ca­pablenesse: And the Spirit of the Lord Jesus workes the soule into this light, because it reveales him unto it, in the mystery of reconciliation and forgivenesse: For why? Till the soule be made wise to salvation, all her wisdome is only in the brain, & will not hold: The Spirit of Christ there­fore lets into the heart as well as the head of the beleever this light, and conveies the goodnesse, warmth and sweet of it, into the soule, and that [Page 234] it is, which causes it to dwell in the soule, and to be an immortall and un [...] caying light, which shall abide to eternall life, till the soule see light in Gods light; else the light of the Hypocrite, is but a violent and dim twilight, caused rather by a necessity of conviction, then a powerfull perswasion. Therefore apply thy selfe especially to such helpes as may bring Christ into thy soule; The sight of his salvation to thy soule is the quintessence of spirituall wisdome; this will cause thee to grow in all light when once thou art enlightned in the mystery of acknowled­ging Christ to be thy Saviour: Ephe. 1.18. For why? This will teach thee that Christ is all godlinesse in a mystery; all the whole truth of God is lap­ped up in him, as his infants body was lapped up in cloaths and swath­bands: Else all knowledge is but a guessing and conjecturall thing: count it then thy chiefe wisdome to be wise in escaping the snares of death, and in beleeving unto salvation: Oh! who shall bring me where I shall heare a Sermon of Christ, to pardon me, to reconcile me to God! If faith in the Lord Jesus once turne thy stream, and carry thee with a fuller sway to heaven, then all thy worldly wit carried thee before, to thy ca­vills and objections, there is hope, thou hast well quitted thy selfe of carnall reason.

Faith the true eye to behold the mysteries of salvation.Fifthly, looke with the eye of faith into all the mysteries of godli­nesse, to beare downe carnall reason: No mystery can be understood without faith. The Spirit of God workes faith first, as that instrument, whereby the soule is led into all the secrets of God: Faith by a promise will make carnall reason stand by as a very foole. Hence it is, that the spirituall man is said to judge all things, even the hidden things of God: And yet to be judged of no man: 1 Cor. 3. Why? Because the light of faith, is the highest light: All other lights are of a lower kinde: And hence it is, that a carnally wise man comming to heare a poore soule to speake (by the light of faith) touching the matters of God, stands as a man astonished, and as a foole in the presence of a wise man. For why? The Spirit which revealed the promise of salvation, reveales therewith all other promises, and all parts of the will of God: So then, I say, in the fifth place, let faith subdue thy reason, and shew thee a reall sensiblenesse, sa­vour and wisdome in all the matters of God: By her eye, judge of the Sacraments, discerne the reall presence of Christ there, (though not real­ly carnall) behold a sacramentall union betweene him and the Elements, for the carrying of the soule into an union with him and all his graces: Faith in the promise of the ordinance, will as well give thee a spirituall savour in Christ sacramentall, as ever it did in thy reconciliation: Both being planted upon a word of God, whereto the Sacrament is an inse­perable and sure seale: Let carnall reason judge of a Sacrament, and what will it make of it? A peece of bread, a cup of wine: She beleeves no more then she sees: What wonder? A man may draw water out of a deepe well without a bucket, as easily as a carnall man can gather sap or savour out of the Sacrament, except Christ be his wisdome and righte­ousnesse: Spiritualnesse in the first promise, tasted by faith, gives a re­lish to the soule in all other parts of the word: And so I might speake of each part of sanctification. Faith onely can get a spiritualnesse out of each promise of God, to purge the soule of her corruptions: To guide [Page 235] her in her way: To answer her doubts, her feares, her objections: To support her in her crosses and straits: To season her blessings, and to pre­serve her unblameable untill the day of her salvation. A carnall man sa­vours no more of these, then a dog savours a chip; for he wants that whereby such priviledges are spiritually revealed. Shee harkens not to the word, (as the Pilot neglected Paul, Act. 27.) But Paul had the revea­ling of the safety of the ship which the Pilot wanted, and therefore slighted the Pilots judgement farre more then he could doe Pauls.

Sixthly, I exhort thee to savour spirituall things, Savour spiritu­all things. and to be able to prove thou dost so, and that thou art made truly wise for spiritualnesse. Quest. How may I prove it? Answ. By these few markes. First, such Sermons, Ordinances, Ministeries, as savour most of spirit and life, affect and ensue; such as savour of flesh and basenesse, forme and carnall reason, reject and detest: Read and heare the word, with seeking out the true scope and true savour thereof, prying into it, as the Cherubins into the mercy seat, not resting in the barke and surface: Blesse God for any wisdome to weigh and judge aright of holy things, and their difference; cleave to a spirituall worship of God, and abhorre a carnall serving of God: Heare the word with humility, faith, attention, obedience; for to the humble and trembling at his word God reveales wisdome, Psal. 25. Esay 28. Prepare thy selfe reverently to the sacra­ments, with faith, repentance, love and hunger: whatsoever savours of flesh, as pride, pompe, ease, self-ends, world, pampering of the body, suspect it not to be from God. Learne with Paul, 2 Cor. 5. to accept Christ according to spirituall, not carnall respects. It is death to the spirit to be carnall, or the flesh to be spirituall, but to the spirit, it is life, Rom. 8.

Secondly, love simplicity: It is a companion of spiritualnesse; 2. Love sim­plicity. get the one, and the other will follow. Affect not a subtill, overreaching, close and worldly-wise conversation. It will justly cause Gods people to suspect thee: Let not a double, winding, shifting heart and practice be found in thee, either to God or man-ward. Wisdome I dislike not, sea­soned with grace and meekenesse, but carnall and politique wisdome of the world abhorre: we are called Protestants, Professors, bee not asha­med to be according to our name: let us be without welt or gard, not bordering upon defence of evill, or cavilling against the reproofes of the word: Be not simple onely in point of Religion, but also among the Religious; Be not ashamed of God, or of Gods faithfull ones, for their meannesse. Better is he that walketh in his simplicity, then he that per­verts his way and is a foole. Condescend to meane things, Rom. 12. Gods pretious ones come out of cottages, yea sometime caves and dens of the earth.

Thirdly, labour for heavenly mindednesse, Phil. 3. Col. 3.2. 3. Labour for heavenly mindednesse. Our conversation is in heaven. Let your affections be above, where Christ sitteth: Resurrection of the soule with Christ, and an holy activenesse of spirit with fruitfulnesse, is a steppe to the soules ascension with Christ, and converse with God. This world full of carnall occurrences of pro­fits, pleasures, companies, earthly courses and delights, will make the most savoury Christian forget himselfe, without great grace. Be armed [Page 236] therefore against this temptation: Know these things well and behold them aright, they are nothing, happinesse is not in them, they promise, but keep not touch; use them therefore as if thou usedst them not, as wings upward, not as clogs; let them be as water, and grace as oyle, which will swimme aloft; passe through them as that fresh river is said to goe through the salt sea, without taste or brackishnesse: If grace bee chiefe, shee will be a true moderator betweene these things and the world; but if the world be chiefe, shee will so bribe and bewitch thee, that the best things will lose all savour and welcome in a short time.

4. Preferre the words verdit.Fourthly, heare the word, before the judgement of reason in all the promises and governments of God, personall or publique: Cen­sure not God as unrighteous. It came from God that Absolon should preferre the judgement of Hushi, that he might overthrow both him, and Achitophell. Say of carnall reason, as he did, the judgement of it is not good in case: And when Achitophell hath counselled, then call for Hushi, and say, I dare not trust carnall reason: Is there never a Prophet of the Lord, Baals Priest are too pleasing to be faithfull in this case. So much for spiritualnesse.

5. Be wise in all thy course.Lastly, bee wise in thy whole course. Quest. How shall I try it? Answ. If first thou have the properties of a man truly wise: As first to chuse the one thing necessary: To discerne betweene things that differ: To be ready for the hardest: To make safe thy retreat. Secondly, true wisdome is planted in Gods feare. Eccles. last Deut. 4.6. Thirdly, shunne the waies of error, to discerne betweene the way of the foole and the wise. Col. 1.9. Fourthly, practise wisdome, both in deliberation for God, and in determination. Psal. 119.57. More fully be wise for thy soule and selfe. Matth. 6.23. Redeeming the time, Ephes. 5.18. Project and plot savourly, seasonably and wisely for God and his glory and ends. Rom. 8. Savour the things of God, and be wise for God, are all one in the Greeke word. Use all watchfulnesse against all enemies, especially spirituall. Marke 13.34. Meddle with our owne businesse, finding still enough to doe at home, 1 Thess. 4.12. 2 Thess. 3.10. else we be inordinate and busiebodies, as Peter, Joh. 21.21. Be sure in all cases of doubt, to cleave to things holy, pure, of good report. Phil. 4.8. A comprehen­sive rule. Of two morall evills chuse not the lesse, but abhorre both: Of two evills, the one of sinne, the other of sorrow, chuse the latter though great, rather then the former though lesse. Rom. 3.8. Let things of pro­fit and pleasure yeeld to things honest. 1 Tim. 6.6. Trust not men up­on faire pretences, but first trie them. Be neither stout to beleeve no­thing, nor credulous to beleeve any thing. These may serve for a taste, lest I digresse too far. Thus much for the use of Exhortation.

Vse 7 Now for the other two of encouragement and comfort. First, let this point encourage the simple, Silly ones have an ad­vantage about carnall reason. poore, meane in wit and parts, that though they be cast out as Ipta Judg. 20. from their brethren, and as the poore blind man, Joh. 9. Yet the Lord Jesus will not forsake them: They want excesse of wisdome, but they also are thereby rid of much carnality, and savour of the flesh; and so their enmity to God, is the lesse. Defects have made many happy; they had perished if not perished. A reverend man of God, once said, it was well for him he was lame on his hand, for [Page 237] else he had never (in shew) beene either Minister or Christian. Many husbands who have wives, and wives who have husbands of lesse preg­nancy and parts then others, let them know, that in this defect, they have a blessing, they have the lesse carnall opposition to encounter in each o­ther, and the Divell hath the lesse colour to tempt them to shrewish, dis­contented and churlish behaviour. I know that sillinesse is a want in na­ture; yet I say, weaknesse in parts (if there be any competency of un­derstanding) may as soone attaine grace, as greater abilities: I dare not say, that in sillinesse it selfe there is any praise; for the silly lye open a­nother way to bee seduced both by too much credulity, and levity in minde and manners. But this I say, if God please to worke, the fort of carnall reason is more weake in such, and sooner shot downe. As I say of them whose wealth, credit, learning, birth and dexterity is small, and cannot greatly commend them to the world; so I say also of these, both the account they are to make to God is lesse, and their obstacles to be­leeving are not so strong as others. Is it not a cause of blessing God, that he hath removed those brasen barres which doe so hold out faith in o­thers? Although then (poore soules) ye are slighted in the world, yet if ye cast up your recknings right, you may say, Lord seeing it is no better, I thanke thee it is no worse: Except I saw more of the witty and wise to prove Religious then doe, I thinke it is well enough as it is; I see the least dramme of grace is so pretious, and great parts doe need so great a measure of it; I cannot but set mine heart at rest, and content my selfe with my portion. I know Lord thou art not an hard Master to gather and reape, where thou neither strawest nor sowest; Thou requirest no more then according to the abilities thou givest; If I have poore gifts, yet I blesse thee for fewer lets: In this respect, I can digest my weake apprehension, judgement, memory and parts, and withall the disrepute of the world; I would not for all the worldly wisdome of the ungodly, change that simple facility of my heart to stoope to the word, and to submit to the truths of God.

So long as I see Religion to consist in the denying of somewhat, Religion stanus as much in deny­ing of some­what as the enjoying of it. rather then in the addition of any thing, I shall not murmure, that I have bought some vacancy of distempers, cavillings and resistings of grace, with the paring of some superfluities which may be spared, counting them happy deffects, since thou wilt have it so. I see although no excellency of man can resist thee, if thou wilt abase it to the simplicity of Christs, 2 Cor. 10. yet not many such are called, 1 Cor. 1. but rather such as have little to lose, and are glad that Christ will owne them, Matth. 11.6. Mutter not at the worldly wise, their portion and jollity, for you know not with what lets they are encumbred. Alas! they must first consult long with their carnall wisdome, and if that gainsay, they must obey; and how long will it be ere your stout hearts and stomacks will come down? God must take them as the she-wilde Asse in her monthes, when they are in straits, if he will have ought from them: Oh! they must have the good will of their jolly and gallant wives, or husbands, or kindred, they must consult with their greatnesse, and what carnall inconveniences follow the profession of the Gospel: If these consent nor, they cannot come: If old customes, gamings, companionships, meriments, their proud wives, usu­rious [Page 238] courses, great businesse in the world will not stand with this simpli­city, they must not meddle. Agrippa was in more chains upon the throne, then Paul at the bar in this kinde; Act. 26. he was almost perswaded, but his clogs of state and bravery pulled him backe: A world of Lions is in the way, no hope to overcome them. The lands of Elimelec they would have, but Ruth they will not marry; Ruth ult. one objection or other is against it. And therefore I conclude, you that want these pulbacks, beare the more in­differently some defects: They who will not sow till weather be good, may stand out altogether; but your coast is alwaies cleare: Blesse God, wonder at your lot, and say, Lord why should such a plaine Iacob bee chosen, and Duke Esau refused? A poore limping, halting creature be preferred to such a Potentate! A poore David chosen from the sheepe, and a tall Eliab rejected? The rich guests excluded, and poore beggers under hedges and in high wayes welcome! truly because the Lord hath chosen them to confound greatnesse and carnall reason: Oh! I blesse thee (O father) for it, even so it is, because thou pleasedst so to have it.

Branch. 2 And to finish the use, let me adde a word of consolation to all Gods people, Thanksgive­ing due to God for free­dome. and presse them to blesse God, that they have shot this gulfe: God hath not done little for such: How many have been left drowned in this whirlepoole, your selves escaping? It is a token, God meanes to impart himselfe yet more familiarily unto you, and come in and sup, yea dwell with you, (being humble and broken) because he hath taken downe such a vaile of separation, a wall of defiance in you: He hath cast downe your high things, that you might stoope to the obedience of Christ: Returne with Naaman and bee thankefull. No patient owes so much to a Physitian for his cure in a desperate case, as thou to the Lord: yea by this cure of carnall reason, beleeve and get experience with David for time to come, He that saved me from the Beare and Lion, will also save me from this Philistin: Get hope and confidence that God will cast out those remnants and roots of this poison which yet abide; hold downe your corky, bubbling flesh daily, your sparke wits, ripe heads, experi­ence and abilities; Implore still the same sad hand of the spirit to sup­presse them from pearking up, you shall finde, it will not quite leave you till death; but be not discouraged; It had the birthright first, and birth­rights hold long. Iacob had recovered the right of birth, when Isaac blessed him, yet it was five hundred yeares ere he got possession; in the meane time Iacob was a prisoner and slave in Egypt, a pilgrim in the wildernesse, and in Canaan, no Lord over Edom, till David and other Kings subdued it. But seeing it was Iacobs by promise, he got it at last; and so shalt thou at death, though the whiles thou be held down mightily by thy enemy, as Hannah with Peninnah. Trust God, that neither thy owne corruption within, nor yet the world and error of the wicked with­out, with all their carnall jollity shall pluck thee from thy sincerity: That which hath beene the bane of thousands, zealous Ministers, Ma­gistrates, Gentlemen, Courtiers, Citizens, Lawyers, Students, and o­thers, yet shall not be thine, if thou wilt cleave to God! Oh! beware lest Satan conspiring with thy carnall heart disguise thee not, and make thee a time-server! When thou seest so many of thy time and parts, e­ducation, disposition, kindred and family, still to be left to their cavills, [Page 239] descants, and the streame of unmortified reason, loathing and scorning to stoop to the conditions of Christ either to doe for him, or to suffer: Oh! be thankefull and thinke thy state happy, whom God pulled as a legge out of a Beares jaw, or a brand out of the fire; and consider how much better it is to beare now and then a squib for thy Religion, then to bee made a booty to the Divell for thy revolting. Thus much for this and the rest of the uses belonging to this doctrine.

Now I must not forget my promise (beloved) and by so fit an occasi­on I must answer a question, and that is this, Answer to a maine quaere. May not carnall reason in Quest. 1 any case be used? If not, Whether car­nall policy be unlawfull. Answ. Yes: As ap­peares by the particulars. 1. Politicke and crafty shifting. how farre may policy be admitted with safety of conscience, and in what particulars? For the first; carnall reason if convinced so to be, (for sometime lawfull policy may seeme to be car­nall, and yet is not) is simply unlawfull. As may appeare by these par­ticulars.

First, politicke shifting with an officious lye, or an handsome sudden evasion, though against truth. Thus the midwives made a lye to avoid the murther of the Israelitish women: True it is, the Lord covered it in mercy, because the scope and end was holy, and tending to charity; and it said, the Lord built them houses, yet not for their lying, but for their mercy. The like I say touching the woman that concealed Ahimaaz and Ionathan, saying, They were gone over the brooke, when they were in the Well: So Rahab hid the spies, and is commended for it, Heb. 11. but not for her lye, saying that they were gone. I say not, that they ought to have discovered them, nor doe I say it is easie to answer the question, what should be done in that or the like cases (the Lord keepe us from straits and from horned occasions and hard exigents which are both waies difficult) but I say, these things are not lawfull, we leave the dispensation and issue of such things to God, to whom only mercy and pardon belongs, when the soule hath offended by a kinde of necessity. But to affirme that God may be, or is pleased by a lye, or needs it, were horrible. Now then if a shift or a lye for a good end, a weighty and holy end, yet cannot be maintained as warrantable, what shall those car­nall shifts be counted, which wicked men use to conceale themselves, when their owne lewdnesse hath brought them into straits? As Ierobo­ams wives policy to disguise herselfe going to the blinde Prophet, and making herselfe another, because she feared Ahija, for her Idolatry. So Sauls disguising himselfe when he went to the witch, and making him­selfe another, lest else his wicked purpose had been defeated. And the like may be said of the ordinary lyes and mannerly shifts used to serve mens owne turnes, when there is either a denyall of a truth, or affirmation of a falshood: As when a servant for some respects doth answer shiftingly to any that shall call for his Master, and aske whether he be within, or at home; and sh [...]ll either deny it, or further adde, he is gone to such a place, being yet false; of which sort are infinite other tricks in common use among men, and counted veniall toyes; as in promising to goe to such a place, to doe such a thing, to come to a friend (no limitation set downe) and yet faile, &c.

Secondly, politicke closenesse, darkenesse, 2. Politicke closenesse and neutrality. and reserved neutrality to go no further in Religion, then we can come off faire and make our own [Page 240] retreat safe, without endangering of our selves in any kinde: obeying the commands of men, by disobeying God. This is a reall falshood of heart and practice, which we call temporising, comming from a base de­ceitfulnesse of the spirit to God-ward; and is a deserting of God and his cause; yea though it be through feare or frailty, as Peters deniall, and the revolt of many that suffered in time of persecution: But much more when either no danger, or not so great is to be feared. Sutable where­to is that cunning temporising that lookes at the displeasing of men more then God, Gal. 2. as when Peter at Antioch ate meates forbidden by the cere­mony, (as confessing an abrogation) and yet when there came Jewes thither, he withdrew and abstained from them, to avoid quarrelling.

3. Politicke carnall equi­vocations and reservations.Thirdly, politick reservation of conscience in the actuall committing of an evill: As in Queene Maries time, many would goe to Masse with their bodies, pretending to keepe their consciences entire and undefiled: Sutable whereto is the practice of our Jesuits in their equivocations, whether in their oathes or other actions, when they sweare in word, but say they reserve themselves mentally unsworne and meant it not, or by some trick of exception which they suggest to themselves, viz. That such a one went not this way, pointing to their sleeve; or that they were not in such a place of company, meaning to betray it to others, &c.

4. Politicke selfe-love.Fourthly, politicke indirectnesse of course, swerving from providence and duty, for a mans owne indemnity; as when David fearing the Phi­listins, (who discovered him to be their enemy) and distrusting Gods protection, let his spittle fall downe upon his beard, and scrabbled upon the doores, 1 Sam. 21.13. so that he was thereupon taken as a mad man by Achish, and so escaped. So the Papists have a trick which they call good guile (much what the same when we call an honest theefe or knave, who is not altogether so bad as others) and say, thereby they doe great matters both for publique and private good ends.

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

6. Politicke prophanenesse.Sixtly, politick prophanenesse, as Achitophel, who for the making way for his Masters purpose, plaid the traytor against his liege, besides the horrible impieties committed against God.

7. Politicke Religion.Seventhly, politicke Religion (which I touched before) when men devise out of their own brain, a way to devotion, as if Gods course were insufficient, as for perswading of chastity, to debase marriage under vir­ginity: To teach men diligent use of the means, by overthrowing the ab­solutenesse of Gods decree; (as if these two were incompatible) To provoke men to liberality to begging Friars, by affirming Christ him­selfe was a beggar: To draw people to punctuall confessing of sinne, by enjoyning auricular confession: To avoid loosenesse of lust, by comman­ding penances and fasts beside the word: To put an hereticke to silence, by falsifying a text, as one of the Fathers to stop the mouth of the Mani­chees, affirming two contrary principles of good and evill, out of 2 Cor. 4.4. answers it thus, In whom God (the true God) hath blinded the eies [Page 241] of the unbeleevers of this world transposing the Genitive cases, and marring the sense; so putting out both Gods eies, to put out one of the Divells: 8. Politicke blanching. So to maintaine a carnall point with blanching it over with ma­ny rules and caveats; which rules will never be observed, but the evill will soone bee done: as in point of scandalous games and pastimes: a meere fetch to maintaine either pride in our owne abilities, (as if wee saw more then common folke) or to establish carnall liberty: Is not this to chuse to be nought with much adoe, rather then to sit still and bee honest? Goodnesse rather desires to bee innocent with jealousie, then guilty with distinctions. And thus I might bee endlesse. I conclude, what ever reason is carnall, and what ever proceeds thence, word or deed, is earthly, sensuall and divelish. And so much for answer to the first question.

The second question arising hence is this, whether any policy and Quest. 2 wisdome may be used by Christians, What policy may be used? though perhaps there may be some appearance of humane mixture in it? Whereto I answer, that in some cases it is lawfull for a Christian to use such policy, although perhaps to some simple minded ones it may be thought subtilty: for the matter rests not in the judgement of men (who are ready to censure whatsoever they cannot comprehend) but what the word alloweth. For hee is allowed not whom man, but God himselfe approveth. Rom. 2. end. And it is an error in many weake ones, that under pretence of simplicity of conversa­tion (which God expressely requireth of us, 1 Cor. 1.12.) they cry out of all policy, as circumvention and subtilty. True it is, this wicked world is full of shifts and subtilties, and sometimes Gods people them­selves are too much given to breake their bounds (as I have already shew­ed) but yet, we must neither condemne the righteous, nor justifie the wicked. The Scripture it selfe affords us examples and proofes of the lawfulnesse hereof: Matth. 10.16. our Saviour tells his Disciples, he sent them forth as sheep in the midst of wolves; and therefore wills them to be wise as Serpents, and innocent as Doves; so farre as simplicity and purenesse will admit, policy is not onely lawfull, but also necessary, both for the honour of the truth, and the safeguard of the godly, their names, estates and persons, God himselfe justifies poli­cy. as also for the countermining and opposing of Satans wiles and policies, and the malicious plots of his instruments: And the Lord himselfe doth justifie it. For, not onely in extraordinary cases, as the borrowing of the Egyptians jewells and gold, that they might robbe them by their sudden departure: But also in an ordinary way he allowes policy: For he taught Ioshua policy, Chap. 8. to use a stratageme and circumvent the men of Ai, by dissembling a flight: and David, 2 Sam. 5.23. bidding him to go against the Philistins by a way unlooked for. And sundry patternes we have in Scripture of the practice hereof with commendation. The respects therefore wherein it is lawfull must rather be un­derstood by us, then the thing in generall condemned: and they are these.

First, when it repugneth not to a word of God, Upon what tearmes it is lawfull. manifest or by just consequence deducted. For whatsoever is against the word cannot bee well done, with all the colouring in the world. As for a man in any case 1 to speake a direct untruth, or deny a flat truth, cannot but repugne to the word: But in some cases to conceale a truth, Esay 8. or forbeare the deniall of an [Page 242] untruth, agrees well with the word. Secondly, when policy trencheth upon charity, and is against mercy, compassion, love, good report, justice and honesty. Phil. 4. As Paul saith, Finally brethren, whatsoever is just, good, 3 of good report,, that ensue, and the God of peace be with you. Thirdly, when it is against the glory of God, and the honour of his name, as of our profession and the Gospel. Doe all, saith Paul, Col. 3. to the glory of God the Father. In this respect (as I take it) some of the chiefe Martyrs imitated them, Heb. 11.38. who refused to be delivered when they might: not simply unwilling to be safe: but lest their escape might pos­sibly be an occasion of insulting to the enemy, and an imputation to their cause, and a reproach to them for deserting the truth, whereas perhaps setting this regard aside, some private persons might have fled to one City, being persecuted in another. For nature it selfe seekes her owne safety; and it is a sinne to bring needlesse trouble upon our selves.

4 Fourthly, when the using of such policy, stands not with the peace of a mans private spirit and conscience, although perhaps it be erroneous in that particular. Rom. 14. The reason is, because whatsoever is not of faith is sinne; not onely against knowledge, but without knowledge. For as in the former respect it is most horrible to goe against the light, though the world should judge it never so glorious and goodly, as Rom. 3.8. al­though good should come of it: so when the thing is either done against light, or doubtfully, (though in it selfe the policy may be lawfull, yet) to the doer it is unlawfull and a snare; as we see in the cases of some weake Christians, that because they did but doubtingly cast a little frankincense into the Idolls fire, (without any purpose of worship) for the safeguard of their lives, although at the present they saw not so much evill in it, yet afterward, seeing the dishonour to God accruing thereby, they were so wounded, that they were never well, till they had reversed their act, and lost their lives. Still I say as before, that we may in some cases of extremity, pitty humane feare or frailty, but that makes nothing for the allowance of that policy.

Quest. 3 Thirdly and lasty, here it may be asked in what speciall cases it is lawfull for men to use these warranted policies? In what cases is this policy lawfull. I answer, it is not easie to make an induction of all particulars; yet to satisfie the minde of the Case. 1 hearer, I will mention some. First aloofenesse and carrying of things afarre off, and concealing of a truth, or our selves, whether in word guise, and semblance, act or practice, for good ends, either of obtaining some good, or avoiding some evill, inevitably like to ensue, upon dis­covery of such a truth; cannot be unlawfull, so there be no direct de­nying truth, or affirming falshood: For the matter is not in this, what error another is necessarily brought into, but whether I lead him sinfully into it. Josh. 2.4. Thus Rahab in concealing the spies by all her skill and policy had not done amisse, if she had not used an indirect meane also to save them, to wit a flat lye: (which yet the Lord did mercifully pardon to her) and so I say of the other examples before mentioned. But com­monly (through the bordering of these two so neerly) we are very prone to mix the one with the other. 2 Sam. 17.8. Hushai did well to conceale from Abs [...]lon the weaknesse of David, yet it was hard for him to keep his bounds, & to affirm that of him (for strength and courage) which as the case then stood, [Page 243] was out of Davids power to performe, if he had beene suddenly surpri­sed with such an army: yet the Lord was in the counsell (not allowing any untruth, but) ordering it to his purpose of safe conducting David. So to carry our selves aloofe from the ungodly by any art of conceale­ment, to defeat their malice and intents, so we flatter them not, or wrong the truth, is lawfull. For defence of an honest man, it is lawfull to present what we know by him, which might blem [...]sh the accusation cast upon him, but to make a lye in his defence is unlawfull. Speciall is that of Zedechia, consented unto as lawfull by Ieremy himselfe, Jer. 38.36. where the King (to prevent the suspition of the Nobles, that the Prophet and he should talke of surrendring the City) instructs him to answer them by a concealement of truth, yet with truth. Tell them (saith he) that thou besoughtest me that thou mightest no more be cast into the dunge­on; and that was true in it selfe; but neither all the truth, nor that which concurred with their thoughts: But yet their error was no sinne in Iere­my. It is a sure rule dissimulation by negative concealement is lawfull, but no simulation.

A second instance: It is lawfull for good ends to use this policy, viz. Case. 2 To offer the object of a thing indifferent (that is such a thing as may ei­ther be offered or not offered without sin) to a bad person, who yet is like to accept & make use of the thing so offered sinfully: For example, for the freeing of an innocent, my selfe or another, from an unjust calumny or exception, it is lawfull to ascribe to a carnall man his uttermost due praise (so I neither lye nor flatter) though perhaps else, I should not be forward in praising him, considering what base evills he is fraught with. Act. 26.8. Paul used this policy in praising Agrippa (a Jew who beleeved Moses and the Pro­phets) for that particular, and that he was a meet judge in the cause; and (for the present) taxed him not for his incontinency with Berenice (where­in he professedly lived) although perhaps this, by Agrippa's sinne, might possibly harden him in his course: yet because it had no direct ill on Pauls part, and made for a good end, it was lawfull.

A third instance may be this: It is a lawfull policy to use the unavoid­able Case. 3 malice or evill in any man to a good end, either mine owne benefit or the good of others, and so the indemnity of both: If I would pursue a bad person, whom I know (though in other private respects whether justly or unjustly) to be in the displeasure and deepe ill will of a Magi­strate, yet it is lawfull for me to borrow aide of that enmity and grudge of his, for the punishment of the offender: Although (were it not in such a case) I ought neither to concurre with his displeasure, to aggravate it, or to occasion his sinne to rankle in his bosome. An example whereof we have in Paul, Acts 23.6. who seeing the two strong factions of Sadduces and Pharisees bent against him to overthrow him, used policy to set them together by the eares. I (saith he) am a Pharisee, and the sonne of one, and am accused this day of the resurrection of the dead: All this was true, although more was true also: But he foresaw that this speech would set a quarrell betweene them, and so it did, and thereby himselfe escaped the dint of their fury, and drew the more potent side against the other from himselfe. Some might thinke it a shift and a subtilty not caring what became of others, so he might escape: But he did lawfully [Page 244] use the unavoidable sinne in which they both lived, to wit faction and discord, (although simply it was not a sinne to hate an hereticke) and which it was not in his power to hinder, for his owne safety; he onely sought (I say) to disunite them justly (who were now unjustly combined in a bad cause) that himselfe might escape.

Case. 4 Fourthly, it is a lawfull course to use this policy, to take the bow which a bad man shootes in, to outshoot him, and so to put him to silence. For why? Herein is no actuall, but an appearing and semblable concurrence onely with him in his evill by a supposition. Thus to con­fute a Papist out of his owne tenets, (though they be nought) as to cut his throate with his owne knife, is not unlawfull. The Papists exceeding­ly vilifies the word written, and the cleaving thereto, and saith, it is a nose of wax, and may be turned any way: But tradition (he saith) is surest, and the voice of the Pope determining is certaine: To avoide this error, we urge them with their argument for the reall presence grounded upon those words (This is my body.) When we answer, that although it be the text, yet not the meaning; they insist thus, It is the word of the Text; Is it not the very word? We doe not allow it in their sense: but yet we so farre take the generall as granted, that we say the reason is strong against themselves: for if it be so essentiall to cleave to the word in one question, why not in all? Thus Paul although he doe not teach us to borrow proofes of men to justifie Gods truth, which needs them not, yet) to convince the Heathen who acknowledged no other truth, doth alledge their owne writers against them, both the Athenians, Acts 17. and the Cretians, Tit. 1. So our Saviour himselfe, Matth. 12.27. askes the Scribes, If I by Beelzebub cast out Divells, by whom do your children cast them out? Many of their children tooke upon them with­out warrant, but if they held their call and warrant good, why should they so slanderously accuse our Saviour for his casting out, whose call (they knew) was more unquestionably good? He equalls not their warrant to his, but by a confessed thing, he convinces them of that they would not acknowledge.

Case. 5 Fifthly, it is lawfull in policy to make shew of that I meane not, so I doe it to a good end, and there be no sinne in it. As ex. gr. I intend not to punish an offender in such a course of proceeding as I use against him; yea perhaps, although I would, yet I cannot, nay more, perhaps it were not lawfull: yet for the attaining of a more excellent end, I may make semblance of it, threaten him with it, and cause it to appeare unto his sense, that I may and will urge it; and all to breake his heart to bring the truth to light, and to turne him from his evill, which else (of himselfe) he would in no wise abandon. Somewhat like to this policy, was that fact of Salomon, 1 King. 3. to the two harlots: When the question was whose the live-child was, (both of them stiffely maintaining to be hers) God put this wisdome into him to call for a sword, and make them beleeve, he would cleave the child in two: A thing not onely terrible and wrongfull to the true mother, but also cruell and unjust: But by this meanes he came to discover the affections of the naturall mother. But the common course of men is, to make semblance of some punishments which (although they are both lawfull and necessary, yet) out of base [Page 245] Pitty or cowardise, they neither doe nor meane to execute, and so harden others in their sinne. This is ungodly.

Sixtly, It is a lawfull policy for us to restraine our selves in the mea­sure Case. 6 of some holy endeavours, so oft as we foresee that our standing out to the uttermost were like to endanger us wholly, and also stoppe the course of our endeavours in generall. Thus wee see Paul preaching at Ephesus two or three whole yeares, Act. 18. contented himselfe in generall to discharge his conscience, and to inveigh against Idolatry; although in speciall he abstained from opposing of Diana, & the Idolatry committed with her; because, either as yet he saw not the people sufficiently cate­chised in that point, or because he saw the streame of the City wholly and irresistably to goe that way; and therefore he chose rather a little to correspond with the necessity of the time, then violently to oppose it with the overthrow of his Ministery. But this must not warrant us there­fore actually to doe any thing in maintaining the streame of such evills, when we may avoid it. For a negative omission of a thing unseasonable and bootlesse for us to attempt, is not as a positive doing of that which might snare our conscience, and strengthen that which is too strong al­ready. As for example, perhaps in times of persecution, to forbeare an open inveighing against the Masse, whereupon both the ruine of our owne persons should ensue, and no hurt at all done to the Idoll, (except we could prove our selves called to it) were most frivolous: And yet we ought else to give no negative allowance to evill: But because we can­not in wisdome trust God for protection in opposing of the streame when danger is unavoidable, therefore we are not called to it: To serve evill times is policy; to serve the evill of them is treachery.

Seventhly, It is good policy to keepe our selves within the compasse Case. 7 of our owne places; and not to rush our selves under colour of zeale be­yond our bounds. As for example, It is not meet that monuments of Idolatry be retained in any Church, as Popish Images and other super­stitious markes; and if they be within our owne power and authority, we ought our selves to deface them and abolish them, as we see, Deut. 7.25. Deut. 7.25.26. But to rush out of our owne places and callings without publique authority or sufficient warrant and safety, to attempt the defacing of them in an open manner, where our privatenesse cannot extend, were foolish, and a rash casting of our selves upon danger not easily remedied. In such a case, the Lord holds us excused, when we doe that which lyes in our private power to doe by mourning, prayer, and abstaining from the least concurrence of evill, though we proced no further: If we pre­vaile not, then to rest patient, bearing that which we cannot reforme. In both these two latter respects, to be over just, and over busie, is not lawfull, as Salomon saith, Eccles. 7.15.16.

Lastly, It is lawfull for the avoiding of a slander and imputation cast Case. 8 upon us, and the purchasing of safeguard and credit to our persons, (es­pecially if publicke) to doe that which otherwise we would not, and wherein there is some inconvenience, so there bee no direct evill in it. Thus Paul, Acts 21.24. was perswaded (though some blame both him and them that set him on worke) and that safely to purifie himselfe, and take upon him a vow, as being a ceremony imposed by God, and then [Page 246] also such an one as had least evill in it, to stop the slander of those Jewes which accused him for an opposer of the law of Moses: That slander dis­abled and endangered his person among the Jewes: The ceremony therefore having not wholly breathed out her last, at least among the Jewes, he was content to yeeld unto. And the like I may say of his circumcising of Titus, a thing which he was otherwise loath to doe, save in the former respects, for he knew it might be some occasion on [...]he other side to provoke those Gentiles among whom he had preached the overthrow of Moses his law. And the like may be said of the edict which the Apostles made, Act. 15. and sent by Paul and Barnabas among the Gentiles, who still were pestred with the opposition of Jewes, resisting [...]heir Ministery; no doubt had it not beene such a thing as they saw very materiall for the present stopping of controversie, and also that the things they enjoined had as well an naturall evill and basenesse in them, as a ceremoniall, as to eate strangled and bloud, or a meere unlawfulnesse as to eate meates polluted by Idolls, knowing them to be so, or to commit fornication, which the heathens thought to be a thing as arbitrary as eating and drinking: They would never have once forced any ceremony upon the Gentiles: But the light had not as yet discovered the abrogati­on of ceremonies to all sorts: And therefore for so weighty respects, they permitted that for the present, which afterward no doubt, they would have abhorred. The Jewes no doubt, did hereby thinke him to concurre with them in the esteem of ceremonies; but their error was nothing to him, whose end was to confute slander, for whenas he came among such as opposed the doctrine of Christ, by urging the necessity of cere­monies he was as strongly against them, as he was yeelding in the other, where no such danger was: For, neither was he so hot against the Jewish ceremonies, when they were used for conscience by the weake and igno­rant, and not with opposition to Christ in the point of salvation. Nay rather then, he was all in all to all, that he might win some, and gave way wisely to things not confessedly abrogated for a better end.

And to these instances many more might be added, but I see the time (beloved) is more then past. The conclusion of all is, let us abhorre all falshood and subtilty, let us try and examine the colours of good and e­vill, let us keepe that which is sound, and abhorre that which is contrary, suspecting alway our base nature, which seekes her uttermost liberty, and through selfe-love easily beleeves that to bee warrantable which it de­sires. And so joyning an equall caution, the simplicity of Doves with the wisdome of Serpents, & wholly resigning up our selves to be guided by God, and not seeking our selves, the Lord will mercifully bring us out of both sides of extremities, Eccles. 7.18.19. Which that he would doe, let us begge heartily of him, as all other graces in the name of his Sonne: To whom with the Father and the holy Ghost, be all glory and praise both now and for ever. And so I finish this doctrine also of car­nall reason, the first of those points which I propounded to speake of out of this twelfth verse; purposing to proceed in the next Lecture with those that remaine.

THE NINTH LECTVRE still continued upon this twelfth VERSE.

I Have already (beloved in our Lord Jesus) dispatcht those two former points which I gathered out of this twelfth verse, 2 Kings both a­rising from the cavill of this poore leper Naaman, at the unexpected way of the Pro­phet to effect his cure. The former point was, How full and fertile a base heart of unbeleefe is of cavills and exceptions against the cleare truth of God. The latter was, carnall reason is a great caviller and enemy against the word and promise. I dwell no more upon either. It is time now for us to hasten forward to the second generall head contained in this verse: And that in a word is Naamans distemper upon, both the de­feat of his erroneous conceit, and the heresay of a new (senselesse to his reason) and unlooked for direction. In this second generall, (through providence) we will insist in this order: First, enquiring into the roote of this distemper of his and discontentednesse: Secondly, The Second generall head [...] this verse. Naamans distemper. handling the distemper it selfe. To leave the latter to his place, and come to the for­mer: The roote of his distemper, was a maine error or mistake of the Prophets message, and a false opinion of his owne way of curing: If this had not beene, all his pudder had beene spared: If he had but admitted one true principle before hand, that God must be left to his owne way and course of working a miraculous cure, and it is not a meete thing that man should be both chapman and customer, to pitch his owne price [Page 248] upon Gods commodity or binde God to his owne invention, but leave him to worke freely as him pleaseth, being glad that he will worke any way for the releefe of a poore distressed creature: I say, had Naaman but stooped so low as to suffer free mercy to utter it selfe freely and beene thankefull for it too; all this distemper of his, (which doubtlesse ex­pressed it selfe in more passages then the text mentions) might have all beene prevented: Then his cavilling with the message as foolish; then his discontented receiving it with wrath, then his proud and coy heart, that could no longer forbeare to waite at the doore, then his scorning of the Prophet (as being of a great friend become an enemy) then his flinging away in a mad humour and desperate rage, (not caring to return home as he came and lose his labour) then his fiery indignation and rai­ling upon all the occasions of his defeate: all and every of them had beene forestalled, and he brought on to the cure with ease and content. But now we see how this one error causeth a world of sorrow, not easily redressed, except the same mercy which this silly orphan cavills at so much, had even pittied him in his kicking against it, and had inclosed him in her armes, and not suffered him to be miserable, who would not be happy. But of that after.

Doctrine. Admit but one e [...]ror in Gods matters, and infinite follow.This being our bottome to ground upon; let the point (brethren) be this, That the yeelding to one erroneous principle in the weighty matter of grace & salvation, or in any matter of Religion, causeth a great deal of danger and distemper to follow thereupon: It is as a breach in the sea, which at first, a little cost if foreseene, might have stopped, but after is hardly recovered. Jam. 2. As S. Iames speaks of the tongue, so here, Behold how great a fire a little sparkle kindleth. Proofes of the point. I will prove the point first God wil­ling, by Scripture, reason and experience, and then (which is my maine aime) will apply it. And for the first, take these texts, Psal. 73. David had forgot his rule, That the wicked though they prosper never so much, yea though they live an hundred years, Eccles. 8.12. yet it shall goe never the worse with the righteous: For a sinner of an hundred yeare old is accursed: And there is no discovery, either of love or hatred certainly by out­ward administration. Now what comes of it? Oh! saith he, my feete had well neare slipt, (nay he had slipt indeed and fallen too) I had almost condemned the generation of the righteous; hee beganne to blesse the wicked, and to wish their portion; to be weary of his choice, his hopes, and that he was anointed King. And why? Because the wicked flori­shed as the greene bay-tree, their paths were anointed with butter, and all prospered with them? Such a foole, so disguised, yea a beast in Gods sight, he became by one error committed in the admittance of a false ground; which when once removed, the eclipse ceased, the coast waxed cleare againe, and he recovered his former hold againe, as the end of that Psalme witnesseth. See againe, Psal. 43. wherein the ab­sence of one principle caused David to grow into deadly dumps; and that was this, His troubles were so long that he beganne to thinke God might repent him of that free grace wherewith he had once imbraced him: This caused exceeding distemper in his spirit, so that hee thought himselfe cast off: So Hezechia in his sickenesse, Esay 38. So Ionah in the whales belly: And so the Church in captivity, Lam. 3. [Page 249] thought herselfe forsaken, and that God had forgotten to be mercifull. Hence the heart grew hardened, the peace of it declined to feare and horror, then the word and promises grew unwelcome, then the ordinan­ces grew unsavoury, then the practice growes secure and loose, and so all goes to havocke; which might all have beene prevented if the soule had kept herselfe to the rule, That whom the the Lord loveth, Joh. 14.1. to the end he loveth them.

Read moreover, Lam. 1.8.9. where Ieremy describes the wofull downfall & sorrow that Jerusalem was fallen into, and how she was come down wonderfully by steps to the lowest abasement: And why? Sure the sad error lay in the foundation, she thought God would keep cove­nant with her, though she brake with him; she thought that to lye close to God, and keepe covenant was no such great matter, but that she might trie conclusions, and so by a little deceitfulnesse of sinne the heart grew defiled, the conscience crazy, the spirit hardened by custome, the soule impenitent and secure, grew to care for no threats, to reject commands, to distrust promises; and so came Jerusalem down wonderfully: All which had beene prevented if either she had kept close to the covenant, or re­pented betimes upon her revolt. Besides, look upon Heb. 3.12. Take heed lest there be in any of you an evill heart of unbeliefe to depart away from the living God, and so wax hardened by the deceitfulnesse of sin. How doe many who beginne zealously, yet wax weary of weldoing by an e­vill heart? Upon that how doth Satan encrease delusion, and tickle with his temptations? How doth the error of the wicked added thereto, draw away more by example? Psal. 50.18. Then perhaps God is patient and smites not, so that the sinner thinkes him like herselfe; then loosenesse growes, then a conceit that former practice hath been too precise, lesse will serve: Then groweth a mean esteeme of the word especially, if powerfull and comming close: Then perhaps sin having kindled thus far, makes the life of faith unsavoury, the baites of sin sweet, makes us thinke it easie to repent at our pleasure, and so we grow some to embrace one lewd pranke some another, some to take their ease, neglect prayer, good company, nible at the Divells baites, pleasure, company, gaming, petty oathes, dalliance with women, base fashions, to concurre with the world, and at last to waste the conscience (with Sampson and David) so farre, that a man is snared and growne to a falling sicknesse: and cannot recover him­selfe: All which might have beene prevented, by holding the rule, keep well while thou art well: Be not weary of weldoing, and the like. It were endlesse to dwell any longer upon proofes.

Reasons are many. First, because Religion is a condition of life, much Reason 1 more warily to be tended and watched unto, then any other businesse whatsoever. Now yet in all other affaires, thus we finde it, yeeld but one absurdity, infinite many will follow upon it unavoidablely: Take it in the businesse of war; If one mistake fall out, how many sad inconveniences follow? Let a besieger of a City be too ventrous, and what perill en­sueth? How was Abimelec slaine by a milstone under the wall? How was Vria and other worthies destroyed by a desperate affront made by Ioab? How were the Benjamites enclosed betweene the two armies of Israel, the one burning their City, the other before their face? How [Page 250] easie is it to fall upon privy ambushments suspecting no danger? In point of contention betweene couples in marriage, or partners in trading, or others in worldly businesse, neglect but one rule in marriage to forbeare, and give place to wrath, what a fire is kindled? Neglect but oft reck­nings betweene men, how endlesse and confused grow the accounts? Admit but one tetch and conceit (without due pondering the matter) and how endlesse contention followes, blowes upon words, sutes upon blowes, and the ruine of each other by sutes: So fares it in all other kindes. Let there be but an error in the digestion, and what can mend it? Nothing, the bloud must needs be bad, the concoction cannot amend it, and so all diseases attend the ill stomacke, both in the head and parts of the body: Is it so in all things, and must it not much more bee so in the chiefe affaire of all other, which is the matter of Religion? Must not one radicall error there, cause an infinite pudder in the consequences thereof? Yes verily, no remedy of it.

Reason 2 Secondly, by law of contraries it must needs follow. For if true peace in our course, attend the cleaving to our rule; because the whole safety of it, hangs upon the grounds and directions of truth, which mi­nister life, support, light, and defence to the particular practise: how can it chuse, but that those who warpe from the rule, must of necessity forfeit peace, and runne upon confusion? See Gal. 6. He that walkes according to rule, peace shall be to him: For when the rule holds entire, it ministers peace to the soule in all her actions, even as a sound inside of health in the heart, liver and braine, ministers content to the body in all her operations. And contrarily, if the rule be broken, it fares with the life, as it fares with the operations of nature, when the inward parts wax diseased; a palsey braine causeth the members to flag and hang downe, an ill liver causeth the body to swell: Even so is it with a spiritu­all man: All the acts of Religion must issue from the soundnesse of rule and grounds, if either there be knowledge, or no sincerity, or if there both, yet some maine error creep in between the joynts secretly, lo, all the whole life is miscarried, and those errors which we see, may thanke some rooted one which we see not; because it affords continuall suc­cour unto it.

Reason 3 Lastly, Religion is an holy harmony and consent, agreeing in all her parts most sweetly. Religion is like an har­mony. Eccles. 10.1. As a song sung or lesson plaid in musicke, let but one disproportion bee in the tone and voice, one string jarring in the in­strument, the whole melody is marred: one dead fly marres the whole box of ointment: So is it in Religion; each part affects the other by consent; an error in one, makes a jarre in all, either there must be a su­tablenesse in all, or else there is a disorder in the whole. If then a string amisse be enough to spoile musicke, what is an error in the instrument, or musitian himself, if the one be nought or the other unskilfull? But I cease reasons.

Instance. 1 Some instances let me adde. And lest I should goe too farre from my text, Matth. 16.25. In not deny­ing our selves. the first shall be in that rule of our Saviour, which I have so much beaten upon, He that will be my Disciple, let him take up his crosse and follow me. If a man begin aright with this rule, what a sweet easie trade doth he finde Religion to be? But let a man goe to worke with a con­trary [Page 251] principle, as most men doe, and what a wofull pudder doe they m [...]ke of it? How doe they wish they had never begunne at all? They bury all their labours and mony in the grave of emptinesse and vanity: Esay 55.2. Their pride and selfe-love so overtakes them in whatsoever they goe a­bout, that alas! they are discouraged: They cry out upon God with those hypocrites, Esay 58. that they have heard, fasted and worshipped God day by day, time out of minde, but still they come to nothing, they want peace and comfort: And why? Because they carry that within them­selves which takes up the roome of Christ and mercy; they will not feele themselves orphans and fatherlesse, but trust to their owne bot­tomes, and lusts, or vanities, or at least supposed goodnesse, they will put water into Gods well, and then with this bucket, they will draw up some grace: Hence it comes to passe, if they meet with deepe conviction out of the word that tries them to the quicke, they are faine to shake it off with all violence to save their skin whole; hee that will not have a good conceit of them, but reproves them, is counted their enemy: Nay those that used all meanes and cost, to get in a Minister into their pulpit, let him but once touch their free-hold, must never after looke to have him their friend: once out, and ever out. Oh wofull plague! and yet (marke it who so will) Beloved, there are some among us who live under our Ministry, and will not keepe one day from Church, and yet have the Minister of God in so deep a prejudice that he loves them not (for no other cause save that he touches their tender plat when hee little thinkes of it) that from seven yeare to seven, they live at secret oddes with him; Pritch against the Minister. they are ready openly to cry out of him that he is their enemy, and can­not looke too rights upon him. Alas! it is from a roote of Selfe which will not out, in that they have not cast downe their crowne at the feet of the word, as content to be smitten, and to count it balme: Thus, they beare often laying heapes upon heapes, and dye of thirst: All they doe, Judg. 15.16.18. they aime at themselves in it, to get themselves some good opinion by their zeale, bounty, good deeds; and why? The running sore of Selfe will not be healed, and that causeth all to become impure. The encrease of the spleene is not more apparently the decay of the body, then their error, the cause of their not profiting: and so by custome they wax hard­ned in it, so that when they doe perceive it is past cure, as they say of some diseases as that of the lungs, that while they are curable it is hard to discerne them, and when they come to be discerned, they are past cure. And to conclude, all the life of such is but as the stopping of a water course, which costs great toile, and yet the streame will have her course when all is done. Surely he that will thus hold a lye in his right hand, shall to his cost finde, that Gods rules are no idle things; and an error committed in the ground, is helplesse in the building.

Let a second instance be in the point of marriage. The Apostles rule Instance. 2 is, marry in the Lord. A rule too hot and heavy for most beginners. In point of marriage not wisely forbeare each other. Judg. 14. Tush say they, must we live single, till wee finde a godly husband, or wife? Then wee may sit long enough. Why? Doe you thinke this rule so slight and needlesse? Yes verily, they are of Sampsons minde, Give me her, for she pleaseth me well: And how doe they fare? Doth it goe well with them? Surely for the most part, as it did with him: [Page 252] After a short skeaming off a little of the sweet of their will, the Lord so plagues them with the fruit of their error, and so vexes each veine in their heart, with the prophanenesse, disloyall carriage, contentiousnesse, waste­fulnesse, and other distempers of their companions, that some are ready to poison each other, others to run away into other Countries, never re­turning, others to filch and steale, to maintaine themselves in their beg­gery, and a thousand other sorrowes attend their error. Duties of Gods worship and family are neglected, children for ever spoiled by lewd ex­ample, callings either forsaken, or used for necessity, communion with the godly cast off, and in a word, there is no end of their misery; And at last they cry out, Now we see it is to some purpose to cleave to a rule, and one error in the ground, growes to bee remedilesse in the conse­quence. Oh! that we had married in the Lord.

Instance. 3 So thirdly, another rule. He that keepeth his tongue keepeth his life. This rule is thought to bee no weighty one for the most part, Proverb. till men have tried the experience of the contrary; and then Oh! what a peece of wisdome it is to keepe their tongue? When they see that the giving reine to a slanderous, censorious, and uncharitable tongue costs them re­pentance at leasure, sets their betters against them, creates sutes of law against them, shrigs their purse, brings them to shame, to recant their rash words, subjects them to the curtesie of their imbittered adversaries, so that both they and theirs feele the smart of it, then they cry out too late, would they had beene wiser! Behold how safe it is to stoppe evill in the beginning, and to rule our tongues! It never hurts us to have beene silent, but to have spoken at randon, hath undone many. I know well, that there is no remedy against the mischevously and maliciously min­ded, let a man rule himselfe never so well, the best use of his tongue may bring forth sorrow enough; but in such a case, a man may suffer with quietnesse, and commit himselfe to God in his innocency; in the other, he brings a needlesse crosse upon himselfe. I might be endlesse; but the Lion may be easily guessed at by his paw.

Object. But here an objection may arise: Why then fall there out so many turn againes in the lives of the best? One should thinke rather it were the easiest life, to trouble our selves about no grounds at all, but carry our course by guesse, conjecture, the customes of men, our owne will: For they that goe to worke most warily, and desire to be best grounded, yet alas! have many feares, are very much unsettled, and have never done in the proving of them to be sound.

Answ. I answer, They who stagger about their grounds, may be to seeke, and so remaine doubtfull: But yet by their studious enquiry and serious de­liberating, at last they come to determine: whereas the prophane, care­lesse, and Atheisticall never are troubled at all, and therefore remaine in their wofull condition! Psal. 17. And whereas some of them (as Iob and the Psal­mist speaks) seeme to die in peace, yet that peace is accursed: for though they force to themselves a wilfull peace, there is none to them, they goe downe to the pit with such peace, as a drunken prisoner goes to executi­on: Esay 57. ult. But this doth not infringe the doctrine, because although some live and dye lawlesse and senslesse; yet the case of the greater sort is other­wise: They rush without due consideration upon their maters, and ac­cordingly [Page 253] meet with sorrow and repentance: onely the godly who fix their eies upon Gods stable bottomes, provide best for themselves; hee that walketh soundly, walketh safely, and although through unbeleefe, Esay 26.2. weaknesse or temptation, they are often appalled, it is to teach them to cleave better to their grounds: But ordinarily they walke by rule, and finde peace: when trouble befalls them, it comes not by their closing with, but by warping from their rule, and when they reco­ver their grounds, they recover their peace. So much for answer to this objection.

Now the uses follow. First, Instruction to teach us the wonderfull Vse 1 wisdome of the art of Godlinesse: Instruction. R [...]ligion is grounded up­on most solid foundations. It is grounded upon most weighty and materiall bottomes. No man would suppose the Lord to be so infinite­ly wise as he is, till he set himselfe seriously to try his conclusions. Few men thinke there is any great matter in living by faith, in shunning appearences of evill, in cleaving to the company of the good, in pit­ching the soule upon a truth of a promise, threat or command: But by that time they feele the sad fruit of their errors, then they grow to looke backe, and behold a most hidden excellencie in Gods principles: when their peace is lost, and themselves cast upon hideous sorrowes, then they beginne to applaude them that goe to worke by knowledge and dis­cerning of things that differ: as Scholars never grow in love with an Ar­tists principles, till they have examined them, and finde out their exact­nesse; then they behold the misery of an inartificiall and ungrounded course of study: So is it here: Art hath no enemies save idiots; no more hath Religion.

Secondly, it teaches us, It is a singu­lar favour of God to any, when they are bottomed soundly. how great a favour of God it is to any be­ginner Branch. 2 in Christianity, when as the Lord prevents them with wisdome in grounding themselves throughly, both in point of faith and conversa­tion: Who can expresse the depth and height of that mercy which hath prevented so much sorrow? Let it but appeare in this one principle, That a poore soule (though it have but a poore measure of grace) yet is taught of God to deny herselfe, and to captivate herselfe to the truth of the word; not daring to goe on the right hand or left to the contrary: Why? This is in a sort, the comprehension of all other graces, the Lord herein hath laid a ground of many, & prevented a world of misery at once: Look back into thy life past, and aske who hath thus led me as a Shepherd leads his sheepe through a wildernesse? Oh! Esay 63.14. the helpe of some one principle is as much as a mans soule is worth! What a mercy then is it to be led on by knowledge in all our course? To shunne all the snares of death: Oh! be thankefull and say, It is not my carnall wit Lord, it is thy lore and word which hath made me wise, to frame my course! so that I doe now esteeme welfare not to stand in wealth, or fa­vour of men, but in the losse of all these, yea (although persecution and the crosse should betide me for thy truth and name, yet) so long as con­science and peace abide, and I am privy to it, that thou hast lost no ho­nour by me, I count my state happy: Looke upon the snares which the proud, ambitious, covetous, flatterers, and servers of the time pull upon themselves, and then judge whether it be not a favour to be kept by a principle of truth, from such sorrow and repentance! The world boasts [Page 254] of her many tricks and policies, but thy one is worth them all, and shall preserve thee, when they with all their inventions, shall bee inter­cepted.

Vse 2 Secondly, let it be use of Admonition to all that desire to see good dayes and a quiet life, Admonition. Be well grounded up­on the unchangeable principles of truth. 1 King. 13. to ground themselves carefully upon the prin­ciples of God, and to eschew all false waies and inventions. Be earnest with God, to remove far from thee all waies of error, and to turn thee out of all crosse paths of deceit: Remember still, one error in the ground, produces infinite many dangers in the sequell. Rehoboam had better have given halfe his Kingdome, then to have split himselfe so irrecove­rably upon the rocke of his ill counsellers; What sorrow did it worke him all his dayes? Stript him of three parts of his Subjects at once! What a misery did one error create to Saul, to wit, his owne carnall wis­dome, 1 Sam. 13. & 15. rejecting Samuels charge? What one quiet day had hee thirty yeares after, in all his whole life, but perpetuall vexation, till he was faine to consult with a witch, and to fall upon his owne sword? Nay consider what Gods owne deare servants have purchased to themselves, by one error and tricke put upon them by Satan! As Davids lust, what a world of sorrow did it procure? So let it warne us to abhorre the in­curring of such a premunire with God, by embracing any principle of error or vanity, as being once bred in the bone, will never out of the flesh: Beware we either of instilling, or of drinking in any base error, in­to any, or from any of speciall note for parts, learning or authority: Let such as are men of place, whose example if bad, would like poyson, pierce into the bowells of silly ignorant ones; I say, let such looke to themselves, lest after in hell they cry out of them, and say, woe bee to such examples! had not their authority beene stronger with me, to draw me to formality, to ambition, to pleasures and lusts, then the word to disswade, I had never come here! Beware of such offences! Woe be to the world because of offences! Matth. 18.7. both in laying blocks, and stumbling at blocks! It is just with God that one should destroy the other, because neither cared for the truth, nor to be principled upon better bottomes; Therefore they have met with snares.

Beware also of being irresolute upon the grounds of God, either in judgement or practise: Irresolution in matter of Re­ligion as dan­gerous as utter blindenesse Stagger not, admit not doubtings and demurres upon principles formerly confessed: Some by Satans injections have con­sulted with flesh, after their conviction by the truth of God, and have faln to dispence and distinguish upon them, and (as those that seeke interpre­tation of Statutes, when they feele them too strict) to alay and adulte­rate truths, as being willing to procure credit, ease and security to their owne estates and lives: But what hath it wrought them after a short time, save endlesse accusation and torment? And no doubt, many feele a sad heart within, and keep their conscience at a bay, from breaking out, al­though they make faire weather of it, & set the best side outward: Others for love of preferment have beene weary of truth, and have fallen from being Protestants, to bee Pelagians, then Papists, then Neuters and Atheists. The wofull example of Francis Spira seduced by a Popes Nuncio, to renounce his profession, and of others (whom I name not) are still in fresh memory. If wee will needs change, change for the [Page 255] better, and prevent an endlesse vexation, as Luther, Vergerius, and that worthy of eternal fame Galeacius did, by renouncing their false principles. Againe, refuse not to amend any erroneous grounds which have broken into thy course; admit any information of truth; Be not stub­borne and re­solute to maintaine any evill in thy course, but mend it. discover those mani­fold offences and evills which have molested thy conscience and life, while they were undiscerned; & when God hath once discovered them, beware of nourishing them; be it never so great vexation to thee, to un­doe thy former errors and mistakes, yet if God reveale better grounds, and rectifie thee with better principles, feare not the worlds aspersion and censures, but redeeme a perpetuall inconvenience, although by a present mischiefe, (as the Proverb saith) pulling down a bad chimney with some cost, rather then induring a perpetuall smoky house, & sore eies. Look up for courage and grace to the Lord, and know that it is the high way to credit and peace. Augustines books of Retractings and Recantings of er­rors, are above all his other workes, because above himselfe; he was not forced to it, but of his owne accord chose it, to avoid such inconveni­ence as was else like to have ensued.

Finally, beware of all speciall errors, Beware of speciall errors. such as threaten the perverting of thy peace: As for example, If thou finde any rooted lust, any seed of loose liberty, in the secret of thine heart, as the bitter roote of unclean­nesse, love of the world, pride in thy gifts, or what ever it be; doe not let it alone, because perhaps for the presen [...] thou canst bite it in, and fee­lest not the sting of it to molest thee: Thou perhaps dost not directly fa­vour it, nor nourish the flame of it with oile, rather thou wilt suspect thy selfe, and speak against such evills: But yet thou consultest not with the truth as it is in Jesus, to cast out such a lust, Ephe. 4.21. and to defie it (as one that would picke a quarrell with his enemy, that he might goe to law with him and undoe him,) that thou mightest never more heare of it; and what doth this breed in thy course at length? Surely as coales under the ashes, burne out in time when all are asleepe, and burne downe the house, so doth such a lust salute thee suddenly, when a fit object is offe­red unto thee, 2 Sam. 12.4. (as a stranger is said to come to David when he killed his neighbours sheep) and then thou and lust will feast together, and breake out to thine unspeakeable sorrow: How mightest thou have prevented it with seriousnes & sadnesse in time? and what sorrow will a Delila dallied with, create at last? Say not, shall I cast it out, and shall I renounce it, but deny thy owne strength; and as in anothers case thou wouldest doe in going to the Sheriffe of the Shire, so goe to the Lord, and perswade him thou meanest it, and he shall cast it out for thee: else, beshrew thy self in vaine, when it is too late; a little matter would have done it at first. Remember what Paul told the Centurion and Pilot, Acts 27.21. in the midst of that confusion and feare of shipwracke: Sirs, saith he, you should have hearkened unto me at first, and have staied and wintred at Candy; it was no season to goe to sea at such a time of yeare, so should you have saved all this losse and pudder: Oh! this loosing from Candy, this forsaking the harbour of Gods safe principles, is the cause of all our wreck and sorrow: now therefore at last, heare Paul, and take coun­sell, and cast out all your old tacklings, rudders and mast of your owne principles into the sea, be led by Gods truth, and although perhaps you [Page 256] may lose your ship, some comfort and peace which else you might have kept, yet be content to pay that penance for your folly and will, and (so ye may escape safe to heaven with your soules) count it a blessing of no small value, and beware of the like afterward.

Vse 3 Lastly, to conclude, be exhorted to be wise, in laying beforehand sound groundcells and bottomes in your owne hearts, Exhortation. Lay good grounds at first for the well ordering of our life. to guide your selves by, both in the life of faith, and the race of conversation. It is no easie thing I grant, to be well grounded; it will cost some paines to de­ny Selfe and old errors, and to be set as a doore upon new hinges: But the fruit of peace will requite it abundantly; and a worke well entred, is truly said to be halfe done. Thinke not much of it therefore, it will quit the cost, and make thee a gainer. Remember the rock out of which thou wert hewen: even our grandmother Eve, who in her innocency, (abusing her freedome) chose to runne into an error which proved dead­ly to her posterity; how easily then maiest thou doe so, being compas­sed about with darkenesse? Againe consider, If meere mistake and ignorance can bring in such confusion (as a witty, though wicked hea­then, tells us, that the mistake of a glasse turned a man into an Asse) what then may a chosen, a purposed error bring to passe? In these respects, be thou choice of thy grounds, whatsoever thou canst get by hearing, reading, catechising, conference, experience, store it up as in a treasure: Men shew this wisdome in carnall things, how choice are men in their seed? How will they picke it? What mony doe they grudge to give for it? Choicenesse of men in out­ward things to have good principles. What choice sienes will they get for their stocks? And what breed will they buy for the stocke of their cattell? But come to the principles of their Religion and conversation, and there the most refuse stuffe, the most base opinions of the vulgar, the errors of the wicked, their own conjectures, selfe sowne corne, and the seed which growes up­on their own soile will serve, seeking out no further: whence it comes to passe, that their fruit, their corne, and their cattell prosper, but their soules and consciences, their spirituall peace and growth in grace, comes to nought: In other matters they finde no pudder, onely in their estate to God-ward, their feares and distempers are unspeakeable, and for the most part, remedilesse: Oh! be choice then in your grounds and prin­ciples: Search the Scriptures, goe to the Law and Testimony, get Gods heifer to plow with, deny your selves, and (to conclude with this ex­ample of Naaman) ascribe this honour to God, that he is meetest to rule in his own element, and therefore doe not forestall him in his owne way. Thou wouldest hearken to each man in his owne element, (it is a maxime of experience) as to a mariner in the judgement of the windes, to a plow­man about oxen, to a souldier in point of battell; and shall every one be preferred as a Counsellor for Religion, and heaven before God and his word? Pray and use all meanes for the spirit of thy great Prophet, the Lord Jesus, to advise thee how to passe all thy matters, establishing all thy thoughts by his counsell, that happy successe and blessing may fol­low thee in all thy waies, Psal. 119. and thou maiest be free from the miseries of error.

Advices for the well orde­ring of our course.One word of advice, and so an end. It may be here demanded, what principles should a man get, for the managing of his course? To which I [Page 257] answer, It were needlesse here to number, or instance in particulars: It must be the habit of wisdome, which must prompt the soule in such ca­ses as fall out, onely these three I would briefly commend to all who would cut off sorrow from their life. The first concerning God him­selfe, the second, touching men, the third, our selves, yet all tending one way: And these three are faith, righteousnesse and contentation. No three vices create so tedious a pudder in the course as distrust, unrighte­ousnesse and discontent. For the first, see Heb. 13.5. 1. Faith in God. Let not your con­versation be in covetousnesse, for he hath said, he will not faile. I doe not give this rule to the poore onely, but to the rich; not onely this Preached in the yeares 1630. 1631. deare yeare, but alway: Oh! this one error of distrust, what a flood-gate of sorrowes doth it let in! when charge of children, debts, deare prises, unthankfull, unmercifull world, pinches a man, then at the hardest to have this bond of the Lords in a corner to sue, what a stay, what boot in beame is it? Oh! when a man can say, my bond shall be as good as mony at all times! I hold upon all sufficiency, I have that I have from a foun­taine alway running, which shall hold when the deepest lake shall drie up: But let a man want this bottome, this center to draw lines of supply from it, and what is a mans life but vexation, causing the heart to bee endlesse in flinging about, coasting and sherking every where; and what then? Indirect courses, snares and endlesse unquietnesse, defeat and disappointment of expectation, and lying down in sorrow! Oh! ye rich men in these hard times, if God bee able to satisfie you as well in spen­ding as sparing, and provide you rest in the middest of other mens car­king, who thinke when all is done, they shall dye beggars, what shall ye lose by releeving the poore and starven ones?

Secondly, righteousnesse is a brestplate, armor of proofe, 2. Righteous­nesse to man. to keep out darts and stinging vexation. See Ephe. 6.14. As faith fences the inward man, so doth this the outward: Oh! goe out, walke abroad in the world with this corslet, and it shall repell all reproach and odious disdaine of men! It will make a man shotfree, (as Charles the fifth rushing into the battell said, a true Emperor was never shot with a bullet) it will harnis thee against all feare, what any man can cast in thy teeth: whatsoever courses others take, raking and scraping tooth and naile, by hook or crook; yet thou goest on quietly, servest providence, makest no more haste then good speed; and hereby perhaps thou thrivest faster then great sticklers with all their irons in the fire: But say thou shouldest not, yet thou canst say that, 1 Sam. 12.3. Acts 20.33. which they cannot (with Samuel and Paul) whose oxe have I taken, whose silver have I coveted, whose bloud have I sucked, whose face have I ground? Oh brethren! This deare yeare I doubt, may call the sinnes of many oppressors to remembrance! The poore shall curse thee, Oh thou regrater, thou engrosser of corne, and raiser of prises from seven to tenne shillings, or a marke in the bushell! And shall not the Lord heare them? Will not the example of that corne cormorant who hanged himselfe the other day, sting you! A sad ex­ample. will it not cause all thy false weights, cut measures, cheats, tricks and cunning to vex thee! then is the more behinde, and one day, this error of thine will gugge thee to the quicke, and cause thee to cry out, away with this mammon of deceit, I am choked with it!

Thirdly, contentation is a sweet ground to settle upon: Phil. 4.6. Let your moderate minde be knowne to all men, the Lord is at hand: Bee content with your present state, 3. Contenta­tion in our selves. as Heb. 13.5. Oh! what a world of sor­row doe they incurre, who beginne their course with unsettled discon­tent! Oh! the present, is of all other most unpleasing: They are going up the craggy hill, looking at last to get to the toppe, and there to finde a Paradise; but they meet with a Purgatory: A quiet minde sitting at the bottome of the hill, is much better, beside the trouble: Get the ground of your content within, for without you cannot; it is safer to bring your mind to close with your meanes, then make a coate for the Moone, that is, to draw them to an equipage with it, for it is endlesse: Oh! mens hopes and hurries are their life! And what comes of it, pudder and vexation? The roote of the error is never amended in the progresse, but growes worse as a fore that rankles: House must be joyned to house, land to land, farme to farme, trade to trade, riches will not come in fast enough: Alas! to trade with a mans owne stocke is simple, men must occupy with three parts of other mens stocks to a fourth of their owne: They gape at their commings in, but at their charges, housekeeping, ser­vants, toile of body and spirit, ill debtors, usurious payments, they looke not: They looke to cleare all, and prove rich men: But in the meane time, their principle being bad, corrupts their whole course, and blasts their hopes, For hee that loveth silver shall not bee satisfied therewith: And so at last they get moonshine in water for their requitall; and is it not just, that such should meet with many snares, and pierce themselves through with many darts, who will needs have it so? They should have kept the safe harbour of Candy, and hasted no further, and so they might have saved all this losse; either all or nothing, proves nothing in­deed at last: Esay 30. Oh! your strength had beene to sit still, not idly, but con­tentedly, and so if your gaine had beene little, your losse had yet beene but small. 1 Tim. 6.6. Godlinesse is a great provision with contentment. I know not how I am slid into these discourses, these hard times cause it, but they will helpe you alway. So much for this doctrine.

Now having ended the roote of his distemper, we come to the di­stemper it selfe, which although in part, beloved, offered it selfe unto us, in the former verse; yet we have reserved the handling thereof wholy to this place, because the end of this verse is fuller for it then the former. There it is said, that Naaman, (at the hearing of the message) was wroth, & moreover, that he takes upon him to set his own thoughts against the Pro­phets, in a queazy and coy pride of his own worth, as if such an one as he were highly wronged, and the Prophet deeply forgate himself to handle one so scornefully, who at home was a Prince, & a great mans favourite; and here in this verse, he is so farre from being ashamed, that rather hee is worst at last, then at first; for now his tetch is turned to a rage, hee went away, saith the text, in a rage: All the matter amounteth to these two points: The former, his coynesse and pride of heart: The latter, his breaking out into wrath and rage both in speech and carriage. Let us beginne with the former, in which I will be briefe, that so I may come to the latter.

Touching his pride therefore, he that compares his carriage in the [Page 259] ninth verse, with this in the eleventh and twelfth, might justly wonder at the suddaine change of Naaman For there he crouched like a Lazer and beggar, and stood at the gate, as one glad to dance attendance: First part of his distemper. Pr de and coynesse. But now hearing the answer to jarre with his owne way, he is as much in the othe [...] extreame, and now he turnes mad, frets and rages at the Prophet, think­ing him so disdainfull, that a King would use him more curteously then he. But lo, in this taxing of the Prophet, and falling out with him, there is much more pride found in his owne bosome, and that really, whereas poore Elisha was still as humble as before, setting aside Naamans con­ceit. The point then is this, Selfe if it be put to it, is most coy and proud; Doctrine. Self [...] is p [...]oud and coy, if de­feated. although being quiet, shee seeme very low and humble: And hereof there be many reasons.

First, because the heart still abides uncleane, where Selfe is chiefe, Reason. 1 whatsoever the shewes are which she makes, or grace [...] shee resembles. Now to the impure all things are defiled, even the conscience it selfe; Tit. 1.15. much more then shew of crouching humility, may breake out into pride and blustering. There is a generation which seemes pure in her owne eies, (as selfe-deceiving hypocrites) but they are not washed from their uncleannesse. They are like those Idolls, Deut. 7. whose corruption is still in them, till they be quite defaced; no washing with doctrine, with meanes upon meanes, no melting, no turkeising could do them good till they be defaced. As the house of fretted leprosie was past scraping, it was to be demolished. These types served to shew that Selfe of it selfe is incorrigible. And the truth is, the Lord would have us know, that on­ly faith is able to purifie the heart.

Secondly, till conviction come, sinne lurkes as a snake in her hole. A Reason. 2 man would thinke she were dead: But try her and bring her to the fire, and she troubles the whole house. Who were so quiet in their King­dome as those Pharisees, ere Iohn Baptist and the Lord Jesus came? How did they crouch? But no sooner came the one with his thunde­ring voice, Oh ye generation of vipers, how shall ye escape the wrath to come? And the other, Woe be to you Scribes and Pharisees Hypo­crites! But then they beganne to bluster and shew themselves in their colours; which would not have beene, if their outward painted crou­ching had beene laid in the oile of humblenesse indeed. It is true of this spawne of sinne, which Paul, Rom. 7. saith of the whole corruption of nature, That sinne without the Law is unknowne: But when the Law came sin revived. When once the power of the humbling Law of God came upon the soule, soked and confederated with sinne, as her partner and inmate; then beganne the union betweene the soule and corruption to breake, and then beganne sinne to bluster and be proud and mad: So is it here. When Selfe is crossed, and her owne way rejected, she is as proud and mad as Achitophel that went away and disdained and hung himselfe, because that he was not preferred by Absalon, befor Hush [...]i. 2 Sam. 17.23. While Selfe may runne in her owne streame, feele her owne heate, and finde as shee looked for, that her devotion, duties and gifts are accepted, and that she can fetch water of comfort, from her owne well, she is well appaid, applauds herselfe, and thinkes she hath scrued herselfe into the grace of God, with finer ease and slight, then a sound and honest heart [Page 260] could doe; But when her mufflers once be pluckt from her face by the Lord, and she is crossed of her owne way (for why? Flesh cannot inhe­rit Gods Kingdome, 1 Cor. 15. and a regenerate man is not borne of flesh, nor from man, but from God) lo, then she sees all her house of oystershells falling downe, then she waxes stout with God, and froward with herselfe; Then she scornes the Preacher, if God stoppe her not, and rather then she will learne a new way to heaven, she will perish in her old: Oh! shee can tell what belongs to heaven as well as any Preacher of them all! shee is not now to beginne; she hath so long heard the word, and better Preachers then any now are, have approved her to be sincere; till these curious fellowes came into the place whom none can please, nor be good enough for them, they were thought such and such! Thus Selfe crossed of her owne way, prides herselfe, and waxes so coy, that except she may enjoy herselfe, she scornes all men.

Reason. 3 Thirdly, this effect must needs follow upon Selfe crossed of her own way, that she must be proud and coy; because she foresees, that if shee be cast downe and humbled in the acknowledgement of her owne base error, first, she must be ashamed and confounded, and nextly shee must chuse herself another way, and strike into the way of selfe-deniall and faith, strip herselfe naked, and become as an orphan that hath none to be­take himselfe unto, none to shrowd under: Now as shee is too proud as yet, to take any shame, so to take any new course, she is too resty and lazy: To dig she cannot, and to beg she is ashamed. Therefore as that Steward, Luke 16.3. she will fall to an easier course, she will resolve to shift, and be still unjust as before, returning to her trade with more boldnesse.

Vse 1 I must be briefe in this, as being but an entrance into the next branch. First, Col. 2. end. Gods people must beware of the f [...]lse boasting of ungrounded hypocrites. let it be instruction to teach us wisdome, that wee be not gulled with the glory of Hypocrites and Pharisees, whose Religion stands in shew of humblenesse of minde, and not sparing the flesh; causing all men to gaze at them, and wonder at their humility and devotion: Oh! If such and such be not in the right way, that be so lowly, and so full of prayers and Religion, God helpe us! But Oh poore wretches! They domineer in their kingdome, and have none to controll them: outward­ly they are painted tombs, and seeme to crouch and buckle: But discover them never so little, and put them out of their way, they are as proud and disdainfull on the other side, and no man can stand before their envy. What wonder? There is nothing more humble, low, base, double di­ligent, then Selfe in her owne way: But put her out, and nothing so proud; bloud, they say, out of her vessell presently putrifieth: Hold with a Papist in his owne course, (as alas! ignorance must doe so!) and what shall ye not draw them unto? What may you not have at their hands? They will pull out their very eies to doe you good, they will licke the dust of your feet: But why? Alas! that by your consent and allowance, they may stiffen themselves in their error, and draw you into the fellow­ship thereof: all is, their selfe-way, selfe-religion of the flesh, which is proud of Gods colours, Selfe in her owne way, j [...]lly, but if put out of it, mad and ra­ging. and that she can pricke up herselfe with her own feathers; But let truth once convince a Papist, give him no hope either of countenancing him any more, or of comming to his Religion, and behold, he will persecute you to the death: Then will his spirit break out! [Page 261] Thus those in Mica 6. would give God thousands of Rams, tenne thou­sand rivers of oile in their owne way; so that God would let them a­lone in their way, they would fine for their Religion, and undoe them­selves, yea offer up their children in sacrifice: All this was to make God beholding to them, to make all wonder at their bounty; still Selfe lay quiet, and gat warmth in her nest. But when the Lord comes in with his way, Oh then! when he requires the soule to be lowly, when he cries heare O man, what he hath said, and what his way is: Then begins the sorrow! will she then be so zealous to embrace Gods way? No, Mica 6. then she is sad, and out of all sorts, she will doe nothing: See whence all that ex­cesse of cost and bounty of impopery hath proceeded; even from mens pleasing themselves in their owne way: But crosse them never so little, their almes and good workes perish in sullennesse of spirit, and then all amort: Oh trust not outsides.

There be many professors of the Gospel like to these: Hold with them in their way of hearing, of duties, of compassion, &c. Oh! you shall have them as tame as lambes, they will doe any thing for you: But let the Minister deale sadly with them and say, These moralities of yours you ought to retaine, but the other and greater things of the Law you ought not to have neglected; and then suddenly they become your enemies for telling them the truth. Take an example or two. In the 14. of the Acts, those men of Lystra, were so low and base, as to set up Paul For Jupiter, and Barnabas for Mercury, to make Gods of men: Thus they could be humble in their owne way to rob God of worship: But when the Apostles perswaded them to turne from Idolls, to the true God, Oh then! they were soone turned from adoring them, to sto­ning of them: So these falshearted Jewes who could outwardly mag­nifie Christ for his miracles, hoping that he would become some great man, could set him on the Asse and proclaime him a King; who yet when they perceived his Kingdome not to be of this world, gave him over and cryed, crucifie him. Beware I say lest we be deceived by such, See Matth. 21.9. & 27.22. and let us know no pride is like to the pride of a crouching Pharisee: A Monkish and Fryer-like votary, hath more pride in his bare necke without a band, and in his shirt collar, beggars habit, and seeming self-deniall, then all the gallants and swaggerers in the world: Oh! try mens spirits, ere ye trust them: If their humility lye in Gods way, then esteem them; but if it lye in their own way, abhorre it: For Selfe (as the Prophet speakes of those Idolaters) will abase herselfe to hell, and cares not what she doe, Esay 57.9. to make her seeme that she is not, and to play her parts under a canopy; and the more that she multiplies humilities and abasements, one upon another, the more she seeks to establish herselfe and to eke out her own short gar­ments: A dram of humblenesse in a truly broken heart, and in Gods way, will goe beyond all such patchery.

Secondly, this should be Terror to all such Hypocrites, as turn away Vse 2 their eies from reflecting upon their owne horrible pride, The truly proud alway most ready to tax pride in the innocent. and inveigh against others for their pride and singularity. Note it, there is not an hypocrite or wil-worshipper, if he be convinced by the Ministery to bee upon a bad bottome, but he will condemne that convincer to be proud, censorious, uncharitable, factious, none are good enough for them: But [Page 260] Oh! thou wofull man, whether of the two is the more proud, he that re­proves an ungrounded worshipper of God, and convinces him of his ignorance and selfe-love, or he that scornes a reproofe? He who never thinkes himselfe sufficiently settled upon the bare truth and love of the promiser (being himselfe destitute of all good,) or he who boasts him­selfe of his owne goodnesse: Matth. 7.5. Therefore (with our Saviour) I say, Hypo­crite, first cast out the beame that is in thine owne eye, and then thou shalt cleerly see to cast out the mote that is in thy brothers: He may have a mote, but thou hast a beame, and that doth so stoppe and put out thine eye, that the more selfe-love thou hast, the lesse thou seest in thy selfe: If ever the Lord truly cast downe thy soule, thou shalt tremble with Naaman, to see what a world of pride was hidden in thy counterfeit crouching and hypocrisie: Levit. 13.45. Thou shalt cry out with that leper and say, Oh uncleane! Oh proud wretch! I was humble in a way of mine owne, while I had my will, while all was well taken: But when the Law came and convinced me, that all was from and for my selfe, then as Cain, so did my countenance fall, then I was mad and rebelled like a Tiger: If I had beene truly humble, I should have counted him my friend that would reprove me, and his wounds to be as balme: my kicking against the pricks, argued what spirit I was of: Oh! let this gaster all such in Gods feare! And brethren, if there be any such here, let them beseech him (who can turne all to the good of such at belong to himselfe) that he would turne all their rebellion, and pride, and coinesse, to the glory of his name, and the making of their soules doubly meeker and humbler then before; for so it is, sinne is out of measure sinfull, both in guilt and rebellion; but grace is out of measure gracious to humble the soule for both: else the word will prove the savour of death.

Vse 3 Let this be use of speciall Admonition to all Gods people, to search and try their owne spirits. Admonition to all sorts not to claw this itch of Selfe. It is good to search the spirits of others: But farre better to try our owne in this weighty case. It is good for a Mi­nister of God to beware of flat [...]ering men of this humor, (for Selfe is proud and coy, because she would be soothed) But it is farre better to abhorre fl [...]ttering of our selves in this false humblenesse of our owne. If Elishá should have come forth and soothed Naaman in this humor of his, whiles God had him in taming, what a confusion must have fol­lowed? No he left him to chew upon Gods bit, and so his heart came downe through mercy: But flattery had puft him up to destruction: Oh thou Minister of Christ, Ministers be­ware of it. or poore Christian! wheresoever thou seest this itch, claw it not, sow not pillowes; But above all beware of humoring [...]hy selfe in it, and consider this, If thou canst be so willing in a way of thy owne to take such paines, and to seeme so low and vile in thine owne eyes, when as yet the Lord and thy soule know, all is but to serve thine own turn, and to keep a secret bredth in thine own loose heart: Oh! I say, if thou canst take such paines for nought, how wise wert thou in season to convert thy paines to a right object, I meane the way of God! If thou shouldest say unto me, so I would, if I could discerne my selfe: I answer thee, First pray God to scatter the mist from thine eies, which Selfe hath long blinded thee with, through a sweetnesse in affording God that pittance which thou couldest well spare him, and yet hold thine own too. [Page 263] Secondly, search narrowly, and thou shalt perceive, that selfe-humility hath some markes of discovery to know her by. These markes be war­ned against.

First, she is very coy and queazy, 1. Coy and queazy. cannot indure to bee reproved; Markes of Selfe defea­ted. whereas true humblenesse in Gods way, lyes open brested to receive eve­ry point of Gods weapon, to let out her corruption, and all, because shee would be rid of it. Learne therefore and bee warned to handle thine heart roughly in this corruption; let none be more jealous and suspici­ous of thine humblings then thy selfe: Be willing that the word teach thee that way of God wherein true humblenesse appeares, shrug not at it, but give way to it, that it may worke kindly: Refuse not reproofe; inure not thy selfe, to utter or heare thine owne praises; thou shalt at last blesse God more for one Abigail and her counsell, then for tenne flatterers: Too tender skins cannot endure the pricke of a pinne; How should they endure a corrasive then, to eate out their dead flesh?

Secondly this selfe-humblenesse is lazy, 2. Lazy. and loath to take paines; it conceives, that if it should be convinced indeed, it must be faine to put it selfe upon a sadder way then she is willing to heare of: Abhor this ease, be content to be informed of the worst; the worst of it is, to abhorre that which would destroy thee, and God can give thee a safer ease in his owne way, if thou canst trust him, then thy way can afford, if thou wilt suffer thine owne spirit to stoope to his. Refuse no paines to amend a rooted error; let it not seeme wearisome to thee to change thy course, if the word will have it so. Thou wilt censure a Papist that he will live and dye in the Religion of his forefathers, when a better is revealed; dye not thou in the antiquity of selfe-delusion. To be willing to submit to any way of God, for thy good, is a sure marke of a humbled soule.

Thirdly, false humblenesse discovers it selfe by this, 3. Partiall. she will love them that should teach her, while they please her and no further; if shee may not teach them, how to teach her, and put their lesson in their mouth; she will none of them: Abhorre therefore this marke: Submit thy selfe to Gods discipline. Naaman seemed humble, when he stood at Elisha his doore, but it was for a vantage; when he had not that he looked for, he became another man: But learne thou to accept of the labours and counsells of any who are for thy good, though never so harsh, meane and despised instruments in the eyes of Selfe; love them best, who come most against her, in the name of the Lord, and crouch as humbly to the poorest adviser in this case, as ever thou stoopedst hy­pocritically in thine owne way.

Lastly, selfe-humility bewraies her selfe by this, she is seldome in a frame, but alway in her extremities: observe thy selfe, and thou shalt finde the symptomes to follow the disease of Naaman: Thou shalt be but off and on, out and in, in thy mood very humble, but by and by, stout and coy againe: It is not easily for a rolling stone to lye still: But a falsly humbled heart, will be alway breaking out. Prov. 7.11.12. As Salomon speakes of a distempered woman, shee may bite in her froward humors for a while, (as an hot gleame in a winters day) but she is overcast presently, and fills her house with clamors and chidings, quarrells and passions, be­cause she is inwardly turbulent: No painted white face doth so differ [Page 264] from the looke of a bedred man, as the counterfeit humility of Selfe differs from the ingenuous hiew of a lowly spirit. Beware therefore of extremities, and till the Lord hath truly brought downe thy winter out of the sky, know it will never rot there, it must be the mercifull calme of grace which must bring a setled state upon thy soule: It is no condition of safety to be trusted to, which alway is thus, which yet cannot be a­voided till the love of God, come in stead of love of Selfe, to enforce the soule as by a principle of powerfull perswasion, to a sweet frame of spirit well appaid by the promise, and abhoring such extremities.

Vse 4 In which respect, lastly, be exhorted to be humble in Gods way: Be humble in that a [...]d spare not, Be humble in Gods way. Esay 55.2. there is no feare of excesse in the way which God hath chalked out. Be earnest in prayer for this wisdome, to spend thy labour to purpose, and thy silver in that which can profit thee: Ascribe this prerogative to the Lord, that he onely must teach the soule both how and wherein to expresse humility; and account all o­ther, a device of Selfe serving to no other end, save to barre the Lord out of the soule, in the maine point of selfe-deniall, and to nouzle up it selfe in pride and ease: the Lord onely, who knowes the heart, knowes the secret basenesse and pride that lurkes therein, and by what meanes it may be best searched out and purged: For us to affect other waies, and to be humble where God requires it not, is to set our selves on worke, and to be wiser then God; and therefore let no such looke for requitall at his hands. Jam. 4. God resists all proud ones, and none more then those who are proud under a maske of devotion and humblenesse. Let us hearken what God saith, and abase our selves in his way, and then our hearts as well as our habits shall be so, and we shall not lose our reward. For so saith Saint Peter, he giveth grace to the humble: And he who denieth any thing for me, wealth, credit, wife, child, (having first denied him­selfe) shall have an hundred fold here, and hereafter eternall life. Let this use then be a spur to quicken our pace in the use of the former do­ctrine of selfe deniall; of which I will now speake no more, having handled it at large. Thus much for this doctrine.

1. Part of his distemper, Rage.The other point, and last of this verse, is Naamans rage: It may seem as strange as the former: For why? What cause was given him to carry himselfe thus? If Elisha had dealt by him, as by Iehoram, handled him roughly at the doore, and chased him away with disdaine; If hee had answered his request with a scorne, as our Saviours did the womans, Matth. 15. Away thou dogge, what hast thou to doe with childrens bread? Thy disease is past cure, I will not meddle with such a nasty one as thou, an enemy and Champion against the Church of God: then in­deed had he a just cause of wrath and rage: The ground of the point opened. But now he hath an answer of mercy and love, and hope, from one that sent for him for the nonce, when he was at a set; and lo, because onely he crosses him in a circum­stance, that is, that he concurres not with his humour, for the manner of curing, but sends him word of another way, for this alone, hee findes e­nough in his heart to picke a quarrell, and to depart in a rage! Ah poore wretch! If thou hadst now seene thy waywardnesse, and foolish strug­ling against mercy, thou wouldest have abhorred this curst humor of thine, and wondred that mercy could so have enclosed such a rebell in [Page 265] her armes, as to heale him against his will! For why? Had it beene but a Physitian should have prescribed a medicine one of seven, which he could thinke of, wouldest thou have taught him how to cure thee? Would not a Physitian have said, If thou be wiser then I, what dost thou here? Goe heale thy selfe: How is it then, that in a desperate case, onely in Gods power to heale, thou art so carelesse of his counsell, that thou railest at the messenger, and art ready to goe away in a rage? Oh! this is surely for our example (brethren) to learne by: doe not cast off the point ere it come at you; say not that he was an heathen, a Noble man, of great spirit, and they will beare no affronts. True it is, so hee was: But this was neither the fruit of ignorance properly, nor yet of greatnesse, (although of both in part) but of that disease which all of us carry in our bosomes, that is Selfe and selfe-love: be wee never so en­lightned to know the truth, or never so meane (for poore ones without grace can be as proud as rich) we may bewray this tetch and distemper as well as he! well (beloved) now you have the ground, lay aside des­cants, and come with meekenesse to heare this point, that you may bee rid of this disease, which though all condemne in Naaman, yet few see in themselves.

The doctrine is plaine: Selfe if she be defeated of her hopes rageth: Doctrine. Selfe defeated rageth. Naaman whiles he had hopes, is at ease and a good point, he waites and is patient; now comes this crosse errand that turnes him over, as drinke doth a drunkard, now he can hold no longer; his patience turnes wearinesse, and waxes madnesse: I doubt not but you see the bot­tome; yet I doubt not but you would be glad to see it cleared; marke then a little those texts and reasons which serve for it, and so lead to the application of it to your selves. Take that behaviour of the yong man for one proofe, who comming in a deepe forestallednesse of conceit to our Saviour, that his case to Godward was good, and yet thinking so highly of Christ, that he could enforme him, thought it not amisse to aske, Good Master, what shall I doe to be saved? Matth. 19.22. Our Saviour to beat downe his courage, sends him to the Law, saying, Keep the command­ments: He being prepared, and hoping to be riveted into his course by the mouth of truth, (as men if they can get but halfe a word from a Prea­cher of comfort, they are safe ever after) answers, All these have I kept from my youth. Our Saviour not to establish any rule (as Papists dream) but to quash his selfe-love, replies, then thou hast need of an eleventh command to be doing with, seeing thou hast kept the tenne, Goe sell all, and thou shalt have heaven: what a pickle is hee in upon this! Oh (thought he!) this is yrkesome, this is to beat me off quite, surely if it bee thus, I am wrong, and have beene long defeated; my wealth I am loath to foregoe, and therefore he went away sorrowfull. What is that? Se­cretly vexing at his lot, out of love with Christ, sad and discontent, fret­ting and distempered at the counsell. Another example (for the ground of all rests upon a fact) may be their practice, of whom we read, Esay 58. who fasted and sought the Lord from selfe-love, (as appeares by the context) that they might under pretence, please and flatter themselves the more in their oppression, and stoppe conscience from biting and stinging them. Now when they perceived this was no way to speed, [Page 266] and themselves would beteame the Lord no other, they fly out intem­perately and chalenge God himselfe: Why (say they) have wee fasted and thou regardest not? Oh! they were so madded, that they could have flowen in Gods face! Is this the fruit of all our care and cost, that wee cannot have thanke? Away ye wretches, ye fast a meale from some meat and drinke, but you have pleasure within, for you feast with your bribery and stealth, and excesse of covetousnesse. Is this a fast? Doe I regard the bowing of a bulrush, when as the soule is surfeted with lusts, and the soule is neither afflicted, nor seekes reconciliation? No, no, I abhore it. Marke, because they cannot get God to be like them, nor bribe him with all their gifts and glosing selfe-denialls: lo, they fall out with him downe right, and bid him goe seeke his service. A third place is yet more evident, Mal. 3. where the Prophet brings in other the like hypocrites to these, who had both tried God, or tired him rather, with their abstinences, and fastings, not from meat onely, but from many sinnes, (so that these were better then Esay his men) but lo, they are crossed of their hopes, they could not speed of their purpose, to be accep­ted and in high favour with God, still he lowred upon them and would not be friends: And why? Because they did all from a false bottome of Selfe, and to a base end, to steale away favour from God: And what is the issue? Surely they cry out upon God, and tell him to his face, that he cannot discerne betweene his friends and his foes; he favours them that sweare and play the Idolaters, as those that worship him, and feare an oath: And who will serve such a Master? But those that fea­red God, and esteemed rewards, not by outward blessings, but that hun­dred fold of peace and comfort; they cried them downe as fast as these did the Lord, they rage also at their lot who fare better then they: Re­ferre hither the discontent and rage of the Prodigalls elder brother, Luke 15.22. And it were endlesse to insist in examples: What else is the scope of that wretched answer, I saw thou wert an hard Master, who reapedst and gatheredst where thou sowedst or strawedst not, I saw little came of thy service, I therefore buried thy talent, take thine owne to thy selfe, and looke for no more at my hands. Even as it fareth with hire­lings, so doth it with hypocrites, no longer then their turne is served, do they regard the worship of God, for they looke at a vantage, either of some outward bribe from God, or to delude conscience, and when nei­ther, or not both succeed to their minde, they fall off.

Reason. 1 Reasons hereof there are many. First, whatsoever the naturall and proper support of a thing is, if that faile, the thing failes; whether it be a necessary or voluntary subject. The fire if ye remove fuell, the belly if you deny meate, the flatterer who lives by breath, if ye withdraw coun­tenance: So long as their oile lasts, their lampe shines, but take that a­way, and it goes out: So doth the hypocrite, when his hope failes, his belly bursts: That phrase in Mica 6. bewraies them, wherewith shall we gratifie the Almighty? As those in the Acts, seeing the Divell cast out of the maid and their gaine gone, and Demetrius robbed of his shrines, Act. 16.19. Act. 19.24. made an uproare presently: The Divell spake shrewdly, when hee said, Thou hast hedged him in round about, hee serves thee not for nought: Job 1. But now, doe but touch him, and hee will curse thee [Page 267] to thy face. If he had not mistaken the man, hee had not mistaken his marke.

Secondly, that effect which commonly followes a lesser cause in a Reason. 2 smaller degree, followes a greater in a fuller degree. Salomon, Prov. 13.12. tells us, That the deferring of the hope, is the fainting of the soule. By the same reason, the defeating of the hope, must needs be the vex­ation of it.

Thirdly, looke what we see to fall out in meer naturall disappoints, Reason. 3 must needs much more befall in spirituall: For the more desirable the object, the greater is the coveting, and the sadder the disappoint. Now this fury and madnesse is common in naturalls. Athalia being defeated of her sonne, rises up and playes the mad tyrant, 2 King. 11.1. and destroyes all the Kings Seed (though in a sort she tooke this opportunity: Act. 12.) So Herod be­ing defeated of the wise men, slew all the males at Bethlem: much more then in spiritualls.

Fourthly, that which is seene in spiritualls of inferiour nature, much Reason. 4 more appeares in an higher nature, when men are defeated. Ionas in a case, not so reall or weighty, (because it concerned the defeat of others, rather then his owne) yet was wondrous tetchy, even at the conversion of Ninivee (thinking it to threaten Israel,) yea he was sicke of vexation, and desperate in his defeat; and all, because he might not prophesie to the destruction of the City, rather then the conversion: How much more when the spirituall defeat concernes the soule it selfe neerly to­ward God.

Fifthly, it must needs be, that wheresoever the supposed attaining of Reason. 5 that which an unsound heart coveteth, would breed a great, yea too great and excessive rotten joy and content; there the defeat of the same thing must breed an exceeding discontent. But the hypocrite when hee thinkes that his hope is satisfied, and hath his desire, (for he deceives himselfe) is exceedingly joyed; Jonah 4. needs therefore must he be disquieted when he is defeated. See it in an illusion, Ionahs gourd caused an idle yet extreame content, more then such a bable should; therefore when the Lord smote it, he was most basely distempered. The suddener the rai­sing up of the seed was in the gravelly ground, the suddener was the withering of it. A little to insist upon this: There is no feast with stollen bread and waters, so sweet as the feast of hypocrites, who live upon stealth from God: To seeme to have gotten a felicity by our owne wit and industry, without selfe-deniall, is more then to joy in treasures of gold and silver; because it resembles a principle that still affords it from a fountaine: And indeed, if an inferiour could match the opperations of a superiour, if nature I mean, could walke in the furniture of grace, it were great wonderment. Unusuall attainments, breed impotent ioyes, as when a child of twelve or thirteene, reaches the learning of an elder of nineteene or twenty, when a woman gets arts and tongues, it breeds a very sicknesse. How much more here? For a Pharisee to carry away heaven as sheere, as a beleeving Saint, I wonder not, if it puffe up with excessive boast and triumph (as base as it is) for they seeme (with Iacob to have overcome God! when then the Lord shall take such in hand, convincing, disappointing and confounding their consciences, turning [Page 268] them out of all as beggars and banquerupts (as he will doe all whom hee will save, and some whom he will not) Oh! we may well conceive what wrath and rage it worketh.

Reason. 6 Lastly, we know wrath is a short madnesse: now mad men put no difference betweene any. If a King should come in a mad mans way, he would strike him as soone as a beggar. So doth Selfe defeated: She puts no difference between God and men: She will sometime chuse men to whet herself on, sometime God himself: She curseth her luck and bad fortune, the weather if too wet, too dry, too hot or too cold, her ill lot and successe, her ill market, her enemies, any thing that comes in her way: what wonder then if she spare not Gods Minister, yea God him­selfe? She lusteth after envy, as Saint Iames saith, and out of an ill custome and habit, growes to be as old with God as with men, if hee crosse her, she knowes not, she is not capable of subjection. So much for reasons of the point.

Amplification. The godly themselves, so farre as led by Selfe, rage, if disappoin­ted.Nay more, that which I have said of hypocrites, may be verified (in measure, and with limitation) even of the godly, so farre as they are un­mortified and led by this Spirit of Selfe; though not totally, yet in any particular case of error and delusion; so farre as they forsake the promise, and goe to worke by their owne conjectures and strength, as in zeale and prayers, (wherein a good man may rest too much upon himselfe, no doubt the Divell and their corruption feasts them but too much; (as one said, he never seemed so zealous, as before God mortified his owne spirit, but after he found prayer another gates worke;) But when the Lord separates the pretious from the vile, and shewes them the vanity and wanzingnesse of their owne principle, it becomes as the very sting of an adder; onely the the ods is, an hypocrite is fretted with such a distemper, Yet with dif­ference from hypocrites. as commonly, makes him no better; but the regenerate is wholesomely smitten by God, to cause him with shame and sorrow to abhorre hmselfe, and to crouch and runne under the wings of a better friend, who can give him content from a better fountaine, and of a more lasting nature.

Object. But here comes an objection to be answered: How comes it to passe then, there being so many unsound and hollow ones in the world (never more then now, as appeares by their grosse and foule revolts,) how is it that we see them so joviall and merry still, and heare of so few discon­tents and troubles in their lives or deaths?

Answ. Selfe doth not rage till defea­ted.To which I answer, That the reason thereof is, because they have no defeates: Selfe in her quietnesse and jollity rages not, but when shee meets with affronts, either by disappointments, or by terrors of the Law, convincing and slaying the soul: The soule in this case is abased and cast down, either wholesomely as by a step to humiliation, or else slavishly, & then she shifts and goes forward in a rotten course: But Self rageth never­thelesse: Or else reco­vers her selfe againe by her own subtility. Note the difference: In such as God will save, the discovery of this Selfe and the subtilty thereof, shall humble the conscience, and worke a kindly change by degrees; but yet Selfe and corruption will rage and rebell, being loath to give place: But as for the rest, both Selfe and conscience together may not rage, because the Law hath not put an enmity betweene them, still they hold in together as body and members [Page 269] incorporate in each other, and not divorced. This by the way. But marke, The Lord doth not alway blesse the word to worke a defeat of Selfe in every hypocrite or unregenerate person, neither doe all such meete with such defeats: Ezek. 14. Rather the Lord suffers such justly to stumble at the blocks laid in their owne way by themselves: As they chose error and delusion, so the Lord leaves them to Satan to be more deluded, 1 King. 22. and so they fall, (as Ahab by his false Prophets) because being taught the truth soundly, they have preferred their owne ease and liberties to it. Selfe may want defeats being given over by God to delusion and hardning. Nay more, the Lord suffers many such (and it is a common thing in these declining dayes) to be so farre from meeting with defeats, that rather they are habited in their waies, erring by necessity, seeing no danger: They are inchanted so with this cup of Selfe, that it hath cast them into a deepe sleepe, and they are as one asleepe in the toppe of the mast, no buffetings will startle them out of their course: And it were well with some, that this were all: For the uncleane spirit returnes into many, Matth. 12. and imbarkes himselfe in them more strongly then before, defiling them with such lusts as they lye open unto specially, and bringing them into such a confused perplexity, some by their uncleannesse, some by intem­perancy, some by their open prophanenesse, that they never outgrow it, but goe on with wasted and seered consciences, to their dying day, with­out remorse: Although such as belong to God, shall return even by these unwelcome batterings; for the Lord saw, that else their fusty savour and taste would never have gone out. So much for answer to this objection.

This doctrine falls point blanke upon many of us (brethren) to shame Vse 1 us for our distempers. And first, Terror. let it bee Terror to all such as walke with this cursed heart of wrath, impatience and discontent, Wrathfull and discontented persons, re­proved. daily and Branch. 1 hourely, carrying it as hot coales in their bosome, and yet through habit, never burnt, not marking it in themselves. Oh wofull creature! Is Naa­man here so blameworthy, (being an heathen and defeated of his will,) for his rage and distemper? What shall become of thee then, who art in continuall wrath and vexation? Not in a fit (as Paul calls it, Ephe. 4.29.) but as it were in a falling sicknesse: Truly brethren, Because ra­ging in coole bloud. I wrong Naa­man to make him the text of such a commentary! I tremble to thinke how many present themselves here duly at the worship of God, who yet in their usuall course are never quiet, neither in themselves, nor with o­thers! They are (as I may say) steept in vinegar; rarely shall you finde them other then froward, waspish, envious, bitter and distempered: and yet no defeat appeares to heat their bloud, as here in Naaman; they are so in very coole bloud, out of the surquedry of their wickednesse, they are alway distempered, because wicked: There is no peace (saith my God to the wicked. More like Nabals, then Naamans, Esay 57. ult. of whom his owne servants could say, he was so wicked, that no man might speake to him. As the Apostle in Rom. 1. describes those heathen Romans full of all wickednesse, as a toad is full of venome, top full of wrath, rage, malice; as a vessell standing full to the brimme cannot be touched, but they will runne over. Nabal being saluted by Davids men curteously, (perhaps by the name of Lord, or worshipfull) answers with nicknames, of rogue and runnagate! Is not here an heart top full of rage and madnesse? Oh [Page 270] (brethren!) I remember what Salomon saith of neighbourhood, Prov. 3.29. Live quietly with thy neighbour, and hurt him not, for he liveth securely by thee: What is that? Hee meanes well and peaceably to­wards thee, Prov. 24 21. and lookes for no other from thee.

And art thou so fierce, currish and churlish a Nabal, that even when thou mightst live in the midst of thy people (as she told Elisha) thou de­lightest to play the tyrant and termagant among them! 2 King. 4.13 I tell thee, Naa­man is a Saint in comparison of such a Divell, nay worse, for the Divell himselfe if pleased is quiet: Some of you have by your sinne in this kinde got brands of infamy upon your selves, you are noted for your intempe­rance of spirits, as not fit to live in a society! Oh! then goe out into the wildernesse apart, and build you cottages among the wild beasts! And yet they are better then you, for Beares will agree with Beares, and each beast with her kinde; but man to man is a wolfe and a Divell! Oh, make your peace with God, for till that worke be over, the base heart is like the sea that continually rageth! weigh well what I say: Should any man or woman here, so carry himselfe, that no man should care for their company, but count themselves best, when furthest off? Beware lest you meet with your match! And lest you that bite and snarle be devou­red by others! I have noted it, that nothing will coole some mens spirits, till they meet with such as tame and taw them, and bring them so low by sutes of Law, and crush them by their power, that they make them weary of their parts! Then at last they cry out, wofull wretch, was I the onely man in a Towne, who by my fierce spirit frayed all men from de­sire of my company? Such a Nabal as could not live quietly with my wife, (though an Abigail) nor with my servants (though too good for me) nor with my neighbours, (who yet lived securely by me) and were far from hurting me! Oh! If I might now be out of the clawes of such as teare and devoure me, how glad would I be of them all! What a Lambe should they live with in stead of a Lion! It is well that harshnesse and vi­olence of greater opposites can effect that, which love and curtesie could never effect.

Branch. 2 But to adde one thing more: Tell me (I beseech you) are these so fell and raging when no man provokes them? If they be so being full, how much more fasting? What are they then, when they are opposed, wronged and defeated? Surely like Beares robbed of their whelpes! Oh! then we thinke we may lawfully set up our bristles! then we may threaten, quarrell, goe to Law, revenge: for why? Were we not provoked? If they would have let us alone, wee would have beene as faire and curteous as Lambes; but if they will stirre us, they shall know what mettall we are made of. Doe they know us, what men, how wealthy, great, and how much their betters? Dare they crosse us? Why? Who art thou, O thou earth, earth, earth, dust and ashes, sinne and poyson? Who may not know thee by thy colours? Who sees thy smoaking nostrills, fiery face, sparkling eies, who heares thine oaths, blasphemies, cursings and rage, but he must needs know what house thou commest of? What set thy heart, or thy tongue on fire, Jam. 3.6. 1 Sam. 10.12. but hell? Who need aske who is the father of such as thou? Oh! the least word uttered awry, the least conceit taken, or pritch, the breaking in of a cow into their grounds, yea sheepe or pigges, is enough [Page 271] to make sutes, and they will be revenged, kill and slay, who art thou that maist not be crossed? Who hath more crossed, yea cursed others then thou? Humble thy selfe (Oh wormes meat) and say to thy selfe in secret, Oh wretch! If thine heart were tame and quiet, the Lord would make even thine enemies thy friends! he who caused Iacob to say of Esau, Behold I have seene thy face this day, Gen. 33.10. as the face of God, could turne all this to a calme, if there were not a controversie be­tweene him and thee, which till it be decided, know thou, that thy rage and wrath equalls not his righteousnesse, he can match thee himselfe; yea although thou shouldest fight against heaven it selfe, and dare the Lord with thy pride and distemper, yet he can resist the proudest stomacke, and bring it low, and by that time he hath done with thee, he will make thee such a poore worme as that no man shall know thee indeed to be the party: And therefore while thou maist, be glad to abate thy fierce heart, agree with thine adversary quickly, while he is in the way, lest if once his wrath be kindled, thou perish in it! then happy are they who know themselves (whether others know them or no) and who can possesse their soule with moderation and meekenesse. So much for the second branch of Terror.

But to end this use, and to goe one steppe further, Selfe if she have well de­served, and yet be slighted, is most intempe­rate. what thinke ye be­comes of Self, when she doth any speciall work thankworthy, and yet is defeated of her hope? Surely then she thinkes she may be mad by pri­viledge: For such men looke that their good deserts, should (as a streame) beare downe all their faults to eternall forgetfulnesse, and procure them endlesse thanke: Spy out any of their follies, or lowre upon their merits, and they are mad by those defeats. Take an example of each. See 2 Sam. 3.8. Abners warlike valour was the proppe of Sauls rotten house; It fell out that hee defiled Sauls concubines. Ishbosheth takes him up for it. What saith he for himselfe? Am I a dogge that thou shouldest so speake unto me, so take me up for this woman? God doe so to me and more, if I restore not this day, the Kingdome to David! He could not beare it: So Ioab (just like him) having cut off Absolon in a dangerous warre, 2 Sam. 19.7. and restored David: David (unseasonably) falls a mourning! what doth Ioab? So rageth that he comes and dares David thus to his face, Now I see if Absolon had beene alive, though we had all dyed, thou wouldest have liked it well? But I sweare by the Lord, if thou come not forth and shew thy selfe, all thy people shall goe away from thee; it is enough to name these ex­amples: Let us all abhorre this bitter cursed roote of selfe-defeated rage, and as we would loath it in matter of Religion, so let it be odious to us even towards men; accustoming our selves to be content, though wee heare ill when we have done well, which is a royall grace indeed.

Secondly, this also may be just reproof to others (though not so ranke as Vse 2 the former) and these are of many sorts. First, Reproofe. such as although they live in a bad course and know it, yet are no sooner convinced thereof, but they cavill against God himself, and lay him in all the fault; they would as faine be better as the Preacher, and they cannot deny, but they are farre from that they should be: But these Ministers they say, would goe beyond God, and have them better then God will make them; which cannot be, for till God change and mend us all, we can be no better, let [Page 272] men teare their tongues to the stumps. And and whence is this cavill? Truly from base prophane Selfe, which is crossed in her way, imagining that because it is easie for God to worke as he please, Cavillers a­gainst God as if he were in fault for all their error [...], convinced. and the worke of conversion is onely his, therefore they may live the whilst as basely, idely, and prophanely as they list: They would have grace droppe out of the clouds on the suddaine into them, that their hearts might all at once be humbled, comforted, and turned to God, before they bee a­ware, and then they thinke they might scape a great deale of trouble that others meet with, who are so restlesse, painfull and unwearied in the use of the means: For their own part they will use good means too on the Sunday, and come to Church and heare; but they will waite till God worke?

To whom I answer, The Lord rebuke all such wretches! God open their eies! For tell me I pray you, these waiters upon God, how live they the whiles? Most loosely, deny themselves no liberty, lust or will of their owne, but lash it on upon the score, till grace come and wipe off all; they spare for no sinne committing, to be lewd companions, drinkers, covetous or the like: For why should they? If heaven will be favourable, it can pardon great, as well as small offences: If it will not, in vaine should they strive! For they have no strength of their owne (they confesse) to restraine from any such courses till God turne their hearts; & then you shall see what manner of persons they will be, when they be of Gods making, you shall see what new men they shall be: But oh you white Divells! you that turne rebellion into smoothnesse, and play the still swine who eate up all the draffe, how should such as you ever come into Gods mint to be new stamped? I denounce unto you, that all your hypocrisie tends to the vailing over of your sinne; it is not grace you seeke, if your brests were open, hell and destruction are there, and the way of peace you have not knowne: Peace you would have, pardon and heaven, Gods love and favour, but your cursed wills you would not forgoe: And therefore that ye would have, (mercy I meane) you shall never have, and what ye would shunne, you shall for ever inherit, even woe and wrath.

I know some of this sort are not so prophane as others; but feed themselves with duties and moralities, a smooth way of Religion, and so wait: Matth. 3. Esay 30. But who hath taught such to escape the wrath to come, by their sloth and ease? What although it be our strength to sit still? Must we therefore suspend our labour, paines and use of meanes? Will God be found in a way of ease, of yawning desires, and lazy hopes, which ab­horre to be guided Gods way, and to come to his oath and covenant of humiliation, aith and selfe-deniall? No neither the prophane, nor the lazy, shall enter into his rest, no more then the rebellious: They main­taine a secret distemper and pritch of heart, and tetch of selfe against God, and either will be saved their owne way, or not at all: And there­fore to these I also professe (with sharpe reproofe) The way to peace yee have not knowne, neither will; you rather will quarrell with God for not fulfilling you wills, to make you such as you would bee, without your trouble: This way God never knew: Nay, I say more, Though God would save you, yet you would not, if ye might; and I may say [Page 273] truly, salvation it selfe cannot save such as would not, because it saves none but the willing. Pull downe your cursed spirits, and cease to kicke against the pricks, for till you be content to abandon your lusts and ease, you doe secretly cavill with him, whom you shall never be able to make your cause good against; you stand not right in your plea, the Court is Gods, & the judgement is his, who shall curse all weapons formed against himselfe, and condemne all those most justly who cavill against him. Therefore I say againe, take this word of reproofe with meekenesse, Esay 54. ult. and sit still in the point of cavilling, but abhorre to goe against Gods edge by your prophanensse, or your ease; for the Lord will never beleeve, that either of these will ever be content to finde mercy, though they might enjoy it: And as Esau when time came would have had the blessing, but yet would be still a sensuall Epicure, and therefore it was finally de­nyed him: So I say to you, If in truth you would have grace, pray to God to plucke up that roote of bitternesse which springs up in you; Heb. 12. for that will defile you faster then all your idle and false wishes can clense you, and no wonder if you well weigh it!

And secondly here come to be censured all such as go yet a steppe fur­ther, Branch. 2 and will close with meanes, and be deepe in paines taking, Selfewilled ones who binde God to their labours, convinced. but then when they see that God will take no paines for full price, but for serving his owne grace, and good pleasure onely: then they fret and fume at their lot, because God regards not their labours: What say they? Is this equity, that the Lord should alike esteeme of the painfull and the lazy? I answer thee, yea if Selfe defeated be the caviller: Thou ta­kest paines it seemes, that thou mightest be warme by thine owne sparkles, and have somewhat to alledge why God should regard thee! That is, thou wouldest have him for thy sake, to forsake his owne way, and turne free grace into wages: Rom. 9.13.14. And because he will not (as indeed hee never will be a servant to the runner or the willer) therefore thou frettest and fumest at him, for not serving thy turne. But oh man! Who art thou that disputest with God? Shall the axe quarrell with him that cut­teth with it? I answer thee therefore, The Lord doth not simply equall thee with such as take no paines, keepe thy paines still, and if thou wilt, adde more unto them, but rather take away thy upbraiding spirit; doe that thou dost with meeknesse, and be content to sinke in thy costes, and be as nothing, an unprofitable one when thou hast done all, cast not God in teeth with them, call not for them backe againe, nor bring him his owne in a napking: For these qualities poyson all thy labours, Gods hearers will be at Gods dispose for blessing. and drive the Lord further off, rather then draw him nearer: And when thou hast turned all thy selfe-defeated discontent into selfe-deniall, and art willing that the Lord should doe with thee as he list, then see how he will dispose of thee: A little barley or an handfull of meale with a little oile shall make a more accepted meat offering to him (with an heart willing to be at his dispose) then all thy plenty of costly sacrifices with­out it! Joel. 2.13.

Lastly, it reproves all such, as yet goe beyond these also, and are con­tent Branch. 3 to submit humbly to all such waies as the Lord prescribes for the attaining of mercy, but yet it mightily troubles them, that God doth so delay his season, and lets them goe so long without giving them their [Page 274] desire. To whom I answer, All yee have done hitherto is well. Adde one thing more, give all your humblenesse, your labours, your endeavours to God, Waiting upon God necessary for such as looke to speed of grace. and when you have waited upon him therein, give him your waiting too, (for it is not too good for him) perhaps there may be a Selfe in that also, and sure it is, the finer Selfe is spunne, the more she will take pritch if she be defeated. But be thou as Paul was, 2 Cor. 12.9. who feeling no bottome in himselfe, yet was content to be under that weaknesse, and all to try what mercy could doe: doubtlesse in such a case, thou shalt finde that grace shall at least bee sufficient for thee, if the Lord doe not also magnifie his power (beyond expectation) in thy infirmity: And poore soule! what gainest thou in the mean while by thy carking, plodding and casting about with thy selfe? If thou doe thy duty, shall it not be well with thee? And hast thou not a great re­compence in this, that thou art accepted, and thy successe is with God? Is it not much that a sinfull wretch who cannot lay claime to the aire, earth, water, to breath in, to tread upon, and the like, maist yet come and looke up to heaven with hope, and come to the Lord as bound by his promise? Alas! his pay may be leasurely, but it is sure; the gaines may seeme small, but still they are comming, and will make a heavy purse at last: And what? Is there not some scurffe which the Lord must purge out, thinke you? Hath not a long course in evill hardned thee? And may not a speedy course of thine owne, hurt the more another way? What if the Lord should leave thee to such corruption of thine owne, as should cause thee to wax wanton, were it not better prevented by longer delay? And speake the truth, (to shame the Divell and thy slavish heart) is it not better with thee at sometimes then at other? If it be no [...], suspect thy selfe; if it be, suspend thy cavils; cease thine enmity, thine hard thoughts, thine unbeteaming heart, the Lord loves to be as freely thought of for his love as he deserves: And for thy selfe, if it be thy lot to lye longer under hope then others, and to want the cheerings which some have, yet sure it is, if thou abide waiting in thine innocency, (not being tainted with shrewd dregs of thine owne stale and base heart) the Lord will at length breake out so much the more in pitty to thy fainting soule, by how much his delay hath made thee waite so long, and it shall not then trouble thee that thou hast thus indured: Mercy at last shall be sweetest to thee, Esay 57.16. that thou faile not wholly. Singularity of delay, some­times argueth an heart tainted with Selfe in more then a common man­ner. And so much for the use of reproofe.

Vse 3 Lastly, to finish this point, and so draw to an end: Let this be Admo­nition both speciall and generall. Great men must submit their great spirits to God. First speciall, to such as are Naamans, great ones in place, renowne, authority, birth or any other worth above others, viz. That their great stomacks rise not up in arms against God to quarrell with him, when they are crossed in their owne hopes and ex­pectations: The truth is, the streame of Selfe is ranke enough of it selfe, though there be no oile added to the flame: The poorest wretch could say, though I am not so rich as thou, yet I have as proud an heart as thou: But yet, when one streame meets another, the flood is the greater: Great men who thinke it a peece of their Noblenesse to take no affronts at any mans hand, what ever it cost them, had need deny themselves farre, to [Page 275] get a subject heart even to God himselfe: Their great bloud, the repute of their owne eminency and parts exempts them (in their owne opinion) from the common lot; as we read of him, 2 King. 6. who having first raged at Eli­sha (as the supposed cause of the famine) saying, God doe so, and so, if his head stand on him this day; after being greeted by him more discurteously then he looked for, flew in Gods face too, and said, shall I attend on the Lord any longer? Ver. ult. As once a great Prince being crossed of his pastime by the weather, told God (swearingly) he was a King too, and he offe­red him ill measure so to defeat him. Abner the pillar of Sauls house, be­ing but reproved by weake King Ishbosheth (set up by himselfe) for med­ling with his fathers concubines, 2 Sam. 3.6. tooke it so hainously that he forth with revenges himselfe, and betraies the Crowne to David: Great men there­fore swell easily if defeated, and indeed these two were as bad as great, but the best in this kinde take defeats heavily. Let such consider that which Naaman (if he had had the knowledge which they have) would soone have noted, viz. How desperate a thing it is to fight against God, and to crosse him, when he serves not our turne? If God resist all proud ones, & especially great ones, how much more proud resisters? Pride be­ing of it self a resistance: Although your spirits rise up soon against men, (which yet I allow not) beware ye be not found fighters against God: Act. 5. Know that though men accept your persons, yet God puts no difference, especially in matter of salvation: It is counted a great humility in a great one, to be never so little humble. But oh worme! (for what is the greatest flesh, else?) if thou thinke it equall that a poore beggar should stoop to thee, what shouldest thou do to God, to whose eminency, thine is as the drop of a bucket?

Take not upon thee, (though thou be the chiefe of the Parish, the Lord of the Towne, and Patron of the Minister) to yoke him to any o­ther conditions in point of reproving thee impartially then the meanest: If he do his duty faithfully, turne not away in a fume, scare him not with thy lookes, change not thine heart to him, nor thinke his love lesse to­wards thee therefore; rather rejoice that God hath given thee so faith­full an overseer, which few such have the happinesse to injoy, much lesse play thy parts with God in this kinde, but subject thy selfe to the autho­rity of the promise, as humbly as the meanest, he hath little to take to upon earth, and all thou hast cannot helpe thee, without the good will of him that dwelt in the bush: God hath chaines for Princes: Psal. 149.8. Act. 17.11. Deny thy selfe, cleave to the bare truth of the promise, try it as well as thou wilt, as those noble Beraeans did) but when thou hast done, seeke no other way to heaven, save it: Heaven lies no more open to a Noble mans per­formances and merits, then a pezants; all were digged out of one rocke, therefore count it thy Nobility, to give God his honour by beleeving, and count it more presumptuous to affront him in point of his honour, then any mans affronting thee; there is but one way for thee, and the poorest, to heaven: cleave to it with an heart as low as the poorest; God will count more highly of a great little heart, then a small little one, and stoope to this point in hand also: David never got such interest in Gods affections by his Crowne, as by his poverty of spirit. Inure thy selfe to take a defeat from God without rage, yea unkindnesse. An Em­perour [Page 276] for his Crowne could stand bare foote at the gate of a base Pope till he released him, and shalt thou thinke much to cast thy coronet at the feet of this Emperour? Oh! waite (even thou) at the gates of God unweariedly, and although it be long ere he heare thee, and although Self in thee would swell, yet beat it down & wait still, till the Lord send thee away with Naamans answer. Consider if thou turn away with him from God, whither shalt thou go? Shall hy wealth and honour save one whom God will not save? Or could all Naamans honour at home have healed his leprosie? Came not that from another friend? And thinke, what a sad confusion he had found it, if he had humored himselfe in this distemper finally? Oh! as tickling as it was now, it had stung him after as a serpent! and so shall thine doe thee, if the Lord prevent it not for thee by counsell as he did for him, whereof in the next verse (God willing) we shall treate more fully.

Branch. 2 And in a word, that which I would say in generall to all, is this; Try your selves well in your selfe-defeats, Try thy selfe how the de­feating of Selfe worketh with thee. whether Satan mixe himselfe with them to enflame corruption, and to make sinne out of measure sin­full; or whether they come onely from within our selves: If it be from Satan stirring up rebellion, then the spirit of Grace, may neverthelesse be at worke, and may prevaile thereby in time to cast out Satan, and to subdue the soule to selfe-deniall and patient waiting for why? The impression is violent, and contrary to that spirit which guideth thee: Therefore thou shalt finde it yrkesome to thee, unwelcome and weari­some, thou wilt not harbour it, but reject it, and imbrace the defeats of Selfe, as Paul did, till the Lord satisfie thy desires. But if thou feele that this discontent proceed from meere corruption; then know, that God calls thee to so much the more abhorring of thine owne way and will, and to say, Note well. alas! what is the salvation of a poore worme, a gnat, to that infinite glory which God seekes to himselfe in his owne holy way? What if I lose heaven in mine owne way, so I may have it in his way, yea any way? Phil. 3. Yea she shall wish she had Pauls strength to become Ana­thema, so that Gods wisdome might be exalted? I say thou hadst need entreat the Lord so farre to reveale unto thee the holinesse, the e­quity of his wise way, that in respect thereof, thou maist stinke in thine owne nostrills: Oh doe so! chuse to goe to heaven with the forfeit of thine owne dearest eies, hands and feet, rather then goe to hell, (for so would Selfe) with them: Matth. 18.8. Say thus, I would wash seventy seven times in thy Jorden, to crosse my selfe, Lord, rather then turne from washing seven times to crosse thy command. I would with Paul, attaine to the re­surrection of the dead by any means whatsoever, rather then faile of it, through good report and bad, through as many disasters as Paul chose to passe, rather then he would not fulfill his Apostleship, would I [...]huse to goe, rather then lose my desire, through poverty, losse of friends, ship­wracke, persecutions, hunger, stoning, nakednesse, yea Self and all, though defeated of her hopes. And so much shall suffice for this verse, use, do­ctrine and time. Let us pray, &c.

THE TENTH LECTVRE upon the thirteenth Verse following

YOU may remember (beloved) that in our entrance upon this Scripture, we devided it into foure parts. 2 Kings Elisha's message, Naamans entertainment of it, Transition to the 13. verse. The servants attempt, And the issue thereof, both immediate & consequent. Two of these are alrea­dy finished through Gods providence. The other two remaine. At this time therefore by the same assistance, I am to proceed to the third generall, viz. The attempt of the servants of Naaman (for these the Lord chose to use for the rectifying and restoring of their distempered Master, rather then the Prophet, through the prejudice of Naaman) and how the Lord inspired them with wisdome to give an onset, (at this dead lift) upon their Master, to disswade him from doing that which he rashly purposed, to wit, to depart without his cure: And this attempt of theirs, is set be­fore our eies in this thirteenth verse; The method and parts of it two. 1. The cohe­rence. 2. The matter in 3. things. wherein two generalls are to be no­ted. First, how this verse hangs upon the former: Secondly, the sub­stance of matter contained in it. For the former, I passe it by till I enter upon it presently: For the latter it consists in three points. First, we have the persons attempting, the servants of Naaman. Secondly, the attempt it selfe. Thirdly, the inducements which they use to perswade him. In the persons, observe two things. First, the relative duty, wherein each is bound to other, I meane they to him, and he to them. Secondly, their wise and religious carriage towards him as one out of the way, and that in three things: First, in their reverence: Secondly, their mercy [Page 278] and tendernesse: Thirdly, thir seasonablenesse: The attempt it selfe fol­loweth; wherein (with their advising him to obey) they secretly taxe his selfe-love: The third generall containes the inducements whereby they perswade; as first, the easinesse to obey; the second, from his love and respect to the Prophet; the third, from the Prophets integrity; the fourth, from comparison of the greater to the lesse. All the which points, what they containe in them, we shall (God willing) as they come to hand, propound, open and enlarge, so farre as our weaknesse through his grace shall permit us.

1. Point of coherence handled.Not to repeat any thing then of former things, let us come to the first of the two generalls, that is the coherence: In which two particulars are con­tained. The former is, how different Naamans case is in this verse from that wherein the former presents him to us. The point will better arise when we have opened it, Opening of the point. as the text affords it: For hitherto, (& especially in the two verses before) we have seen Naaman very unhappy in his pro­ceeding: First, in his wrong assaying of the King of Israel: Secondly, in his bootlesse attendance at the doore of Elisha: Thirdly, In his rejecting the message, wherein both the way and the successe of his cure was tendred unto him. In speciall we have seene the prejudice of his owne heart pre­venting all taste and liking of the message: Then we have seene his car­nall shifts wherein he hath taken pleasure, for the confirming of himselfe in his error: Lastly, we have seene him fall to play the foole and mad man, wallowing in his bloud, and foaming out his owne shame, in pride and rage. All which laid together, present unto us a man wholly wed­ded to himselfe, and foole-hardy to get out of those armes of mercy which had offered themselves to him for better ends then he would ac­knowledge; fighting and struggling against that good which yet him­selfe pretended to seeke: And now who is there (that lookes with no o­ther then a mans eie) beholding Naaman in this pickle and misery, but would be ready to passe sentence upon him and give him as gone? who is there, that seeing one deadly sicke, tumbling in his bed without ease, and throwing the potion in the Physitians face, or against the walles, would not say, this man is but a dead man, he is past cure? Even so is it here with Naaman: If God were as man, or as willing to turne away in a rage from man, as man is from God, how should he chuse but perish? But here is the wonder: Naamans cavilling against mercy, provokes mercy to so much the more pitty; his winding and wrestling with Gods armes to get out, drawes these armes closer together to enclose him in them.

If God were as man then were man forlorne.And now between cup and lip, in this narrow necke of despaire, mer­cy comes in, and disputes for him who disputed against it selfe, saying, poore wretch! whither wouldest thou goe from this mercy offered thee? I see better then thou, that to yeeld to thy will were to leave thee to sorrow: but when all is done, mercy must heale thee, and therefore call thy selfe to better consideration: Let all thy rebellions become as so many shamings and tamings of thee for thy folly, humble thy selfe so much the more deeply, by how much the more thou hast disguised thy selfe, and let thy sinne be thy sorrow! Lo here, I reach out cords unto thee of perswasion made of many twists, the counsell of thy servants [Page 279] about thee, whom I have made wiser then thy selfe, that thou mightest come a little lower in thine own sight, and at last become a fool that thou mightest be wise: And to conclude, I have put strength into their coun­sell, and perswasion into their arguments, and authority into their obedi­ence: Lay hold therefore of this my strength, make peace, and recover health and cure of soule and body, from the disease of the one, and di­stemper of the other, and goe to Jorden, wash and be cleane: This mercifull assistance the Lord through this verse holds forth to Naaman: And what comes all this unto? Surely to this issue, That looke whom the Lord hath once cast love upon, according to his good pleasure, and the purpose of calling home; the same Lord will so fasten upon and hold close to himselfe, (whatsoever outward discouragements, inward oppositions and resistances come in the way to hinder it) till by the ir­resistible might of his power, he have brought them on shore, past all danger.

Let the first point then be this, whom God hath begunne with in pre­venting Doct. 1 grace, he will proceed with by assisting grace, Whom God hath graci­ously preven­ted, he will also assist po­werfully to proceed. till the worke of grace be perfected. Let us see some texts and some reasons of it, and so come to the use. First for reasons, in a word, the maine is, that God knoweth who are his by their names: And hee will not lose his owne worke; he will adde to that which he hath done, rather then undoe it by detracting from it: All his workes are perfect, hee leaves nothing by halfes, that were to dishonour himself: Goe no further then Naamans example here, God had already prevented him, and brought him fairely towards both cure and conversion: Now if he had left him in the briars of his owne difficulties, and suffered the prevention to come to nothing, what a crossing should this have beene to his ends? He who prevents that he might assist, will not faile of his purpose. Moses tells the Lord, Deut. 9.28. that if he ceased now to goe with his people, the heathens would blas­pheme his name, and say, It was because he could not bring him through the vast wildernesse, and so the glory of his prevention had been lost: God then having foreknowledge, power, wisdome and faithful­nesse enough to serve his own glorious ends, how absurd were it to think, that any thing could crosse them, either from without or from within? no enemy, no danger, shall hinder the assistance of grace from that soule which hath beene prevented once thereby: Other reasons will appeare in the answer of a question by and by.

Briefly then for Scriptures. Compare first, Exod. 5.21. with 6.1. Proofes of the Doctrine. Exod. 5.21. and 12.31. The Lord meant the deliverance of Israel both outward and spirituall, by the hand of Moses: He had already and long prevented them by the glad tidings thereof, and the expectation of it: But so it fell out, that in the attempt thereof, matters went very crosse and awry, as appeares by the text, for notwithstanding the oft assayes of Pharaoh, yet he held them off with delayes; and the plagues being staid, the bondage continued, his heart hardned more, and he would not let them goe: Nay more, those very instruments in whom (next to God) their confidence was, Mo­ses and Aaron, rather occasioned their greater misery, insomuch that that the people thought it had beene better if the onset had never beene made: Now when they saw this, the Elders come to Moses, saying, [Page 280] God be judge betweene us and you ( q.d. we pray God there be plaine dealing among you) for you have made us stinke in the sight of Pharaoh, all goes worse and worse through your mediation: Exod. 5.20.21. who would have li­ked this contrariety? Yet the Lord (who could exalt himselfe a­bove all these lets, and over Pharaoh himselfe) wrought to his people a deliverance even from hence; and that which this tyrant would not permit willingly to be done, lo, the Lord by forcible breaking in upon him, doth compell him to, and in the way of saving Israel from him, overthrowes himselfe.

Joh. 9.5.35.36.See Joh. 9. When the Lord Jesus had once prevented that poore blinde creature with love, and the handsell of his cure, presently (in stead of good successe) all falls out very foule; for why? The Pharisees (to stoppe the glory of it) swarme like hornets about this poore man, dis­quieting him with questions, and snaring him with their malice, till at last, for his loyall Apology for Christ, they had cast him out by ex­communication. This might seeme an hard gobbet for so weake a sto­macke to digest, and rather a meane quite to discourage him: But could all their railing upon him and Christ, alienation of him from Christ, estrangednesse of parents, doe it? No, as poore as that seed was in him, yet lively it was, and held out forcibly against all enemies, valiantly de­fending Christs honour and innocency, till when the time came, that the Lord Jesus saw good to strike up the bargaine, a few words served the turne; and in the meane while, no discouragements could beat him off, all wrought him closer and faster to Christ, by that secret and hidden attendance of the Spirit upon the poore entrance which had beene be­gunne: Rom. 8. All shall tend from the first to the last) to their good whom God loveth; not onely in sanctification, but in vocation also, both be­ing subordinate to election, though the former under a stronger pro­mise. Act. 9.1.6.7.8 &c. Who also (thirdly) could have thought, that Paul had beene neare his conversion, when he breathed out threats against the Saints (like a Lion) at his nostrills? Yet that could not keepe off Gods preventing mercy from casting him downe and taming him; and being so cast downe, and a breach made, let the Lord slacken his worke? Did he not assist it strongly? When this poore prisoner (instead of pursuant) lay blinde and desolate, yea when all were affraid to meddle with him (as thinking the Lion to be couchant for a skill, that he might be rampant after) how doth the Lord breake through all difficulties, and sends Ana­nas to open the eies both of his body and soule, and make him a sound man! And thus here this poore Naaman (in shew) further from cure then at first; how doth the Lord strangely turne the winde out of the East of a distemper, into the South of a calme? Causing here poore servants to become prevalent with their Lord, to yeeld to that which he had renoun­ced? Surely so it is, the Lord can on the suddaine cause deliverance to ap­pear (as recovery out of a long quartaine ague) even when all hope is past; when doome is given of shipwracke, Act. 27. God shall make Paul to stand up with a word of hope to poore wretches; he can hasten salvati­on with wings (when it seemes a farre off) when misery is at the deepest, then comes up the seed of light which was sowne for the righteous: As when there is no strength to bring forth, the Lord (unlooked for) en­larges [Page 281] birth for the fruit that is to come to the birth; and as the tender nurse overcomes the poore froward child with love and mildnesse till she have brought it out of it humors: so here: Esay 38. the doctrine then stands firme upon her bottome.

If any here aske, Quest. how and which way the Lord goes to work in such a businesse?

I answer, Answ. Assistance of grace wherein it stands. by accommodating himselfe in speciall to the condition of such a soule as doth sticke thus in the birth, and staggers between Gods preventing and perfiting grace. I say, his assistance is alway according to the soules difficulty: Here in this case of Naaman we may clearly see how he steppes in by the servants, furnishing them with more under­standing of his case, and inabling them to ponder the same with the sad effects of it, more then Naaman himselfe, and hereby kindling in them a sparkle of divine counsell, which enabled them to speake wisely, fee­lingly, pertinently, and in due season according to his condition, with speciall blessing succeeding the same, and carrying it home to their Ma­sters spirit: how easily had the thing fallen out otherwise in every of these, had not God assisted him? By these instruments, the Lord first stopped the precipitate minde of Naaman, from so suddaine a departure; weakened his strong conceit, overthrew his carnall cavill, abated his pride, cooled his rage, enlarged the promise, the easinesse, the probable­nesse, yea the divinenesse and certainty thereof, till having beaten downe his high thoughts, he is made a low valley, and prepared for cure and conversion. So in like manner doth the Lord worke in any soule which needs his seconding assistance towards the enjoying of salvation: he will not suffer them to want any helpe which may further them. For example, Instances. Doth the Lord see their discouragements to come from others? He 1 will arme them with strong courage of resistance and resolution, as Joh. 9. Are they miscarried with strong error ag [...]inst the way of the promise? 2 The Lord will send them counsell from heaven to rectifie and settle them: Are they held under great infirmity and crasinesse of spirit, not 3 daring to beleeve? The Lord will not breake the reed that is already brused, nor quench the smoking flax: Are they prejudicate against the 4 Minister? God will bring forth his light, (as here he did Elisha's) and imbreed an holy opinion of him: Doe friends oppose and become ene­mies? 5 God will turne them to friends and furtherers againe: Are they 6 froward and distempered in spirit, so that they are as troubled waters and cannot see light of truth, or make so much haste that they cannot waite? The Lord will sweeten and moderate their spirits with meekenesse, and forbearance: Are their corruptions strong? The Lord will beate them downe before them: Briefly, be their lack and ayle whatsoever it can be, 7 God will supply it, he will enlighten, sustaine, perswade, enlarge, pre­pare them for his worke, both by casting out that which is contrary, and by encouraging that which is weakly begunne, till the worke be finished. If he meane that the businesse shall be depending longer, then the lets shall be smaller and more tolerable; if the objections and opposi­tions be more forcible, hee will shorten the season, Note. and hasten his worke: His assistance shall be sufficient, till judgement breake forth into victory.

Onely here may be a question, why the Lord suffers such stops, igno­rances, weaknesses, feares and discouragements to abide in his poore servants so long, Quest. and yet lets them alone, when he might remove them sooner?

Answ. God hath spe­ciall reason to delay his worke.I answer, The time is not yet come, he will doe it, after he hath well disciplined and yoked them to his owne way, humbled them in the par­ticular insight into their owne corruption, basenesse, and insufficiency of themselves; and caused his power (all that while) to appeare to them, which at the first could not so have appeared, if he had prevented all such trouble at once. But there is a time present, for Gods sufficient grace to stay them from revolts and extremities; and there is a time to come for Gods perfiting grace to set them free; then shall they looke backe and see reason in all this way of God. See Joh. 13.9.10. When Peter was a­verse to Christ, in the offer of washing, our Saviour tells him, What I doe now thou knowest not, but hereafter thou shalt, 2 Cor. 12. A secret hand shall uphold thee the whilest, but after shall discover the reason of all. Now I come to some use briefly.

Vse 1 This first, instructs Gods deare servants about the preciousnesse of their priviledges, Instruction. and that in two respects. First, it teacheth them what Branch. 1 oddes there is betweene such as the Lord hath honoured with the grace of vocation above others. Assisting grace of God, the roote of manifold pri­viledges to a beleever. Doth the Lord thus apply himselfe to such as are out of his covenant? Doth he so prevent them at first, or doth hee after so follow them up and downe, as the nurses eie attends the feeble Infant, for feare of shrewd turnes? When their rebellious spirits cavill, winde out of his armes, and roll backe to their dungeon, doth he clapse them more strongly? Doth he take it to concerne him to doe so for his honour? No surely, and yet (as the case stands with them) he knowes they must sinke, except he pitty them. But he is free and bound to none, save to whom he bindes himselfe; therefore he speakes to the one and to the other very differently: To his owne that golden promise belongs, The Lord will dry up Euphrates to make a way for his scattered ones; (some thinke it concernes the returne of the Jewes miraculously, as once through the red sea: Esay 28.) But to the other, that fearefull speech, There shall be a line upon line, precept upon precept, here a little and there a little: Why? That they may turn back, spue, fall, and rise no more: Blessings he meanes, shall turne curses to enemies to condemne them: But crosses and offences shall turne releases and eases to the other: Oh! fearefull is the state then of the one, happy of the other! Well might it be said, Luke 4. of Naaman, There were many lepers in the dayes of Elisha; but onely Naaman to whom he was so sent: As Lysias told Paul, he was faine to buy the liberty of a Citizen of Rome with a great summe, which Paul was borne too for nothing! Tell it thy soule in secret, how few have I seene God compassionate and shew a tender heart unto, when they have fought against mercy? How hath he suffered them to roll to their dung­hill? Rev. ult. His eie hath not pittied them; but he hath said, He that formed them will shew them no mercy, let the wilfull be more wilfull, and the caviller fulfill his measure, let the carnall have is owne way, stumble and fall (and rise no more) at the stumbling blocks of his owne iniquity! Ezek. 14. If he will needs depart let him goe! Joh. 6. Did our Saviour pull those [Page 283] time-servers (which followed him for the loaves) backe againe when they revolted and pickt a quarrell with him? No surely, he let them go. But to his Disciples he said, Will ye also go? He was loath to part with them.

Oh! what should more prevaile to affect the hearts of al Gods people, who have met with assisting grace then this experience? Hath hee dealt so with all sorts as with you? As Moses pressed the children of those Is­raelites that survived their fathers, Did ever God so speake to man, Deut. 4.33. as he hath to you, and yet lived? So say I, Doth God no more for you, then for all sorts? Then account him but a God in common: But hath hee, even when you have beene at last cast, suddenly caused light to appeare, turned the low wheele uppermost, brought light out of darkenesse, and spread a table in a dry barren land? This he hath not done for all: If you have found the winde thus suddenly to turne, Oh acknowledge it! What if it had not beene so? If God had not beene so on your side? Surely the floods had prevailed and drowned you: If he have made those waters walls to you, Psal. 123.5. which have beene gulfes to others, is it no more then he ought you? Or did you wade out of your owne strength? Did your owne hand sustaine you? Will yee play the Pelagians now in this kinde, and ascribe this escape to the lot of your better judgement, honesty, labour and prevention, then others? Is there roome for such scurfe here? Or may free will presume to bee named the same day with the assisting grace of God? Those innume­rable difficulties and dangers of shipwracke which thou hast avoided, could thy owne wisdome and will shunne them? No, let thy soule breake out into admiration at this freedome of mercy now, as at first, and confesse, Not to me Lord, but to thy selfe give the glory! Thou hast done it for thy name, and to get thee glory, else it had beene un­done for ever! they and I were digged out of one rocke, Esay 63.3. and their pre­rogative was as great as mine: Who am I that thou shouldest reveale thy selfe to me, and not to the world? That which put the difference, was the grace that separated us, being all of one rocke, of one masse

And secondly, Assisting grace follow­ing preventi­on, is a bot­tome of sound experience to a poore soule, See Rom. 5.10. it should instruct Gods owne servants to gather expe­rience Branch. 2 from hence, for all their life. Is there such a golden firme chaine betweene one part of vocation and another? Is assisting grace so tied to preventing, and perfecting grace to both, that nothing can sever them? How much more then is sanctifying grace tyed to the grace of calling? Tell me then (poore soule) hath the Lord done so great a favour as to make thee one of his own, inspite of Selfe, Satan and the world, to redeeme, reconcile and justifie thee, to count thee his be­loved, his secret one? Could nothing keepe thee from vocation and faith? What then shall stoppe thee from heaven and life, from perse­verance, and perfecting thy holinesse in the feare of God? Thinke with thy selfe, is this a lesse priviledge then the former? Are all that are Gods people partakers of this grace? Are they preserved by the po­wer of faith to salvation without snares, wounds, and breach of their peace? is this so common and thankelesse a favour, to be carried (as the Arke above mountaines) so above the floods of great waters, that they should not come neare us? Behold the Saints in Scripture, Gen. 7. Psal. 32.5.6. how few [Page 284] escaped the trialls of their sincerity in a safe manner? How many of them lost their peace, wasted their conscience, by drunkennesse, unclean­nesse, intemperate passions, pride, the world, disguised, and at last com­ming to their grave with sorrow? Witnesse David, Salomon, Asa, Heze­kia, Ionah, Peter, others? Behold the times in which we live: Doe wee finde it so common a grace, that those (whom we have esteemed of well for uprightnesse, and zeale to the Gospel) still hold their beauty? Doe they not beginne to change colour, and wax pale and wanne? Doe they not stagger, temporize, and grow common in their communion with all sorts, in their affections to the truth, to the power of godlinesse? Is it not hard to finde one who may be trusted? Oh then! if God have kept thee close from the error of the wicked, that thou mightest not be pulled from thy stedfastnesse, nor wanze in thy first love, count it a pe­culiar, unspeakeable mercy!

Againe, dost thou see the most professors to keepe from revolts? Is not the world full of offences of such as gave their names to Christ? Whence then are so frequent scandales of such as are fallen to unclean­nesse in all corners, and so to other reproachfull sins? Art not thou one of them? Hath the Lord hitherto holpen thee as Samuel saith? Blesse him and wonder: Oh Lord! thou who gavest Paul the lives of all that were in the ship with him, and (notwithstanding all tempests and fears of shipwrack) broughtest them all safe to land! Thou hast graciously given my soule to the Lord Jesus, put me into his ship, kept me hitherto from sinking, & being cast away upon the rocks, sands & shelfes of this wofull sea, in which I am tossed: Even so (O Father) because thou hast promised, else I had beene cast away a thousand times, by temptation, by offences, by my corruptions: But as nothing could intercept the Lord Jesus till his worke was done; when they had beene on the toppe of the hill to throw him downe headlong, Esay. suddenly he passed through them without hurt, fire could not burne, water could not drowne him, Divell could not tempt to prevaile, nothing could hinder; but he passed through all re­ports, wrongs, persecutions, feares, till he had fulfilled his course, rose againe from death, and conquered it: And why? Hee walked under the banner of his fathers protection: Even so it hath pleased thee O Lord! to fence and fortifie my poore soule, that neither my desertions, when I thought my selfe cast off, and in despaire, (through unbeleefe) nor the dint of my afflictions, (when as yet the arrowes of God dipt in venome, stucke in me,) nor the malice of enemies, nor the fiery darts of Satan piercing me by my lusts, could ever wholly divorce me from thee: Oh! how many thousands have fallen on my right hand, and as ma­ny on my left, since I beganne? Men of like age, birth and education, of better parts and endowments then I; and yet, mercy hath kept mee hitherto: nay Naaman was never so sullen and froward with the Pro­phet and with Jorden, as I have beene wayward with God, sometime weary of his crosses, cavilling against his governement, both in generall and speciall, ready to leave his worke, to renounce his Sabbaths, Sa­craments, Promises and all, because I could not see how God performed them to me! when I have beene oppressed with Selfe, and a dead, sap­lesse and savourlesse heart, ready to give the Lord and his trade quite [Page 285] over; yet he hath revived me, and not suffered me to revolt quite from him by all these; still by the power of poore faith he hath kept mee to salvation, he hath delivered, doth and will deliver me still, if I can waite. Oh! wonder at this grace of his, and let the first linke of vocation, be a warrant to thee, that the linke of justification, sanctification and redemp­tion, shall never be broken, but he that brought thee through so many unlikelyhoods, to beleeve; can and will (now much more) bring thee through as great oppositions to persevere: enjoy thy priviledge, stand at gaze, and boast onely of the Lord. Thus much for the use of in­struction.

Lastly, let this doctrine be an incouragement to all feeble and fearfull Vse 2 soules, who think they shall never wade out of their distrust, Encourage­ment to all feeble and fearfull ones. ignorance of Gods way, their deepe pride, Selfe, rebellion and hypocrisie; they be­hold these corruptions (by which Satan holds possession as by Forts and Bulwarks) as evident markes of their perishing one day, and that they are so strong, that they will master grace, and deprive them finally of hope. But poore soule! stay a while, doe not so hardly sentence thy soule: Looke here upon a poore Pagan out of covenant, an alien from God, behold how freely God prevented him at first, when he sought him not; how graciously he assisted him, and that when he was past all sense of it, deepe in the sence of the contrary: One (I say) that had no pro­mise, meerly an hangby to the visible Church, (save that he was suppor­ted by an invisible bounty of unspeakeable goodnesse) and yet lo, when he was at the saddest point, and the lowest ebbe of dispaire, suddenly (as if this were Gods season to breake his heart, and to win him to him­selfe, all hope of good successe being past) there appeares a change of his wretched condition, into an happy; secret mercy had first marked him out for God, and the same still waited on him not suffering him to slippe away, and depart from welfare. Hath God done this in the green tree, and shall not he doe it in the dry? Hast thou (O poore soule) either deeper distempers then Naaman had, or sadder affronts then he, within or without? Canst not thou take courage to thy selfe by a promise, when hee found mercy without one? What is it then that causeth thee to be so heavy? In the following points, I shall speake further to thee, onely here let me say this, If thou canst prove that God hath once sa­vingly prevented thee (whereof upon the ninth verse I have at large spo­ken) I can prove hee will not forsake thee, he will not lose any one stroke of worke upon thee, but will assist it, and in time perfect it: Sure I am, thou canst not feel thy spirit deader or further off then did Naaman, thou canst not be further out of Gods precinct then he was; and yet the Lord beyond hope, turned all to as happy an issue, as the premises seemed un­comfortable.

Take thou like courage unto thy selfe. All thy unkindly affronts shall end well: when thou art weary of hearing, God shall revive thy spirit, so that thou shalt heare a voice behinde thee, saying, heare still, thou shalt not be able for thy heart to give over the ordinances; thy sullen heart shall not be permitted to prevaile in thee against the promise; do what thou canst, some light or other shall appear to encourage thee, to cast out thy prejudice, cavills, frowardnes, when others are left to themselves to sinke [Page 286] in their owne peevish rebellions thou shalt finde pitty; thy tender nurse shall use all his wisdome not against thee, but for thee, and shall not bee provoked to give thee over, as thou dost him; thou shalt see it and blesse those armes that comprehended thee, when thou couldest not containe thy selfe; those feet that followed thee, those hands that laid hold on thee, saying, returne O Shulamite, returne! whither wilt thou goe? Out of blessing into the warme Sunne? What boot will that bee to thee? What an occasion of endlesse repentance and regret will it bee to thee hereafter, to leave God in a tetch, to forsake cleare, evident, sure mercies, upon a toy and conceit of thine owne, against the promise of him that cannot lye? Oh! consider better of it, lay not the bottome of remedi­lesse woe betimes! Thou shalt wish one day of the Sonne of man here­after, and that it were with thee, as it hath beene, but then, the guilt of thy former contempt and fullennesse shall be a thousand witnesses against thee! Thus the Lord shall even revive the spirit of Naamans servants, in thy spirit, to pull thee backe from the pit, and prepare thee for mercy.

Onely beware thou yeeld not to thy temptations, but waite upon the word: A caution hereupon. Suffer not this grace of God in thee to be slighted, (as it is by hy­pocrites) or to be damped and eclipsed by wantonnesse, wordlinesse and base lusts (as it is by prophane wretches, for these will rankle in thee, and fret into thy bowels a as canker) and then feare not but other annoyances shall cease in due time, and turne to a sweet calme in thee, when sudden­ly the Lord Jesus awaking out of his sleepe shall rebuke them, as he did the storme and waves which threatned the ship wherein he lay; for it is as possible that those should have overwhelmed him and his Disciples, as these shall ovewhelme thee: perhaps thou conflictest with boylings of corruptions, and rebellings against the Law of faith and righteousnesse of the Lord Jesus; but even these shall humble thee, & turn to great casting of Self out of thee: perhaps thou art cast upon same unwelcome crosses, losses, sicknesse, feare of death (before thy peace be made:) be con­tent, the Lord doth not try thee in vaine, they are to make sure worke of thy heart, and to bring thee to a duer sight of thy selfe, they are not to destroy thee, although thou maiest thinke them sent to discourage thee, God shall put more courage then so into thee, hee hath the power of death in his hand, and it shall not seize upon thee, till the worke of God in thee be past danger: The bed of thy sorrow, and the racke of thy con­science, and the clattering of thy bones, and thy loathing of dainty meates, and drawing neare to the grave, shall not hurt thee; for all shall end well, Job 33. and turne thee from the pit; and when thou art convinced thereof, thy loathnesse shall be turned to readinesse; as Peters was, Joh. 13.9. and thou shalt say, Doe what thou wilt Lord, if for good, I am ready to stoope: perhaps thy owne parents, wife in bosome, best friends and companions turne enemies, looke estrangedly, lye at thee with threats, taunts, scornes, for thy casting them off, and looking ano­ther way: But be quiet, the Lord shall teach thy fingers to fight, and thee to thinke that the more pretious, for which the Divell so blusters against thee; resolve to beare what thou canst, but surrender not thy hopes: perhaps when the Law hath laid thee open to the sight of thine owne [Page 287] conscience, buffeting thee with guilt and horrors exceedingly, thine estate seemes worse and worse, thy old liberty in a sinfull course bubbles up within thee, tempting thee to shake off chaines, to returne to it again; but God shall teach thee to preferre his chaines to the Divells freedome. In a word, Satan will disquiet thee with Atheisticall thoughts against God, Providence, Scriptures, the threats, the promises, as if they were all but fables, (so the wicked world through error counts them) but in all this confusion the Lord shall not leave thee, (and as I said before) through this sea (dried up,) he shall bring his scattered ones, rather then they shall perish. All shall give place (be it never so opposite) rather then Gods worke shall be defeated. And so much for this point of coherence may serve.

Another thing there is to be noted here, Ground of second point. Gods conti­nuing still to buffet and humble Naa­man, ere I come to the substance of the words: And that is, that this thirteenth verse wholly aimes at a third buffeting and subduing of Naamans spirit to the obedience of Gods command: Twice already you have heard how the Lord crossed him: once by the idle carriage of the King who rent his cloathes, when hee thought he would have healed him: Another time, when he waited at Elisha's doore, for an answer of reall cure, without delay: We see these did but incense the froward spirit of Naaman, and set him on carping and cavilling; and not onely so, but upon a will and stomacke of his owne to turne away and give over all: Therefore to take downe his high lookes, and that the cure which now followed, might not light upon so rebellious a peece: Lo, the Lord tames him this third time, not by sen­ding Elisha to shame him, but by setting him to schoole to his poore ser­vants and underlings; such as commonly were glad to be at his becke, Doe this and he doth it, goe and he goeth, come and he commeth. But lo, now the case is altered, the Lord so honours them, that rather hee is under their authority, they bid him come backe, and he commeth, they exhort him to goe to Jorden and he goeth, they bid him doe this, Wash seven times, and he doth it, yea and he is a happier man by thus obeying then ever in all his dayes by commanding. We know, when a Parent will abase a proud sonne, he will not vouchsafe to correct him himselfe, but put him to his Ostler or to his Groome to be chastened, and this takes downe the pride of his sonne: So here: The Lord keepes Elisha within doores, and sets the servants of this great stout Champion, to take him to taske, so ordering it that they must be conquerors of him, who yet had got so many victories: Now they can charme and levell his spirit, more then any other, and now these poore fellowes of farre lesse wit, policy and insight, must yet be inspired with more of Gods meaning then himselfe, must be appointed as his teacher, to doe him better ser­vice in this their superiority, then ever they did before.

And it seemes to me, Opening of the ground further. that in these two respects the Lord would tame his spirits by his servants: the one this, That now he sees them convin­ced of that mystery of truth which lay hidden in the Prophets message, and appeared not to himselfe, he thinkes it high time to follow: The se­cond this, That now his stomacke is left without any abettors, his high spirit is left to it selfe, from the Prophet he had that he could have, and so, now his servants turne abettors of the Prophet against him, turne [Page 288] strong Counsellors against his rage and carnall distempers: not one now of all his retinue that sticks to him, or humor him; now he is in a strait, in a strange place, he is like to goe home uncured alone, if he will needs goe, for not the poorest page of his company dare carry him home a le­per, all offer their best service to Jorden for a cure, all are for God, and for the end of providence, sway'd as one man to the obedience of the charge, not one offers his attendance to Aram: The speech is, woe to him that is alone; Eccles. 8. but here it is contrary, happy is he who is left alone; miserable while he was abetted, happy being forsaken: For why? Now there is no remedy but Jorden, all cry that way; now hee is in a strait, now servants and all are for it, what should he thinke but the finger of God is in it to perswade? hee can but venture to try, there he may have helpe, at home there is none, what then should he now do but try? Oh! what a turning of the streame beginnes here to be? What a venture is now made upon this so long cavilled and scorned Jorden? And with the entring of these thoughts, lo, more and more light entreth, so that at last he obeyeth. Out of both these passages (brethren) let me note somewhat, and that but briefly; and I will no longer hold you from the substance of the words themselves.

Doctrine. The grace of inferiours, a great helpe to superiours. Joh. 13.From the former of these two, I note this, that when light and under­standing is wrought in the inferiour, it is a great convincement to the su­periour to follow: As the superiours eminency sometimes is a cracke to the pride of an inferior, as Christ stooping to wash his Disciples feete: Hath our Lord and Master denyed himselfe so farre, and shall we bee prouder towards each other? Amplification of the point. So the judgement and wisdome of an infe­riour, is a checke to the conceitednesse of a superiour: Surely I see, that even he whom I disdained, is wiser then my selfe; it is time for me to be a foole that I may be wiser. Out of the mouth of babes and sucklings hath he ordained praise, Matth. 21.16. (saith the Psalmist.) Paul in one place, Rom. 11.13.14. tells us, that he magnified his Apostleship among the Gentiles, that he might breed an emulation and shame in his Country-men, that they were so backeward. 1 Pet. 3.5. Saint Peter also tells the women, that he would have them subject to their rude and churlish Nabals, that so their conver­sation might become convincing when God should visite them. Some indeed (as Saint Iude saith) are so base and perverse, that they rather are moved to prich and disdaine by their inferiours forwardnesse, calling them hastings, soone ripe, soone rotten, ragged colts make the bet­ter horses; and calling their zeale, pride, boldnesse, singularity: Much like that foolish Prophet Balaam, reproved by his Asse, which spyed the Angel of God standing in his way, 2 Pet. 2.16. when he could not spy him himselfe, and when she dasht his foote against the wall by starting, he smote her: But we see he is recorded as a notorious beast, (more bru­tish then the Asse) and therefore convinced by the Asse herselfe. But where there is but a dram of ingenuity and humblenesse, the very thing it self speaketh. When a poore silly woman of the inferiour and weaker sexe, shall see that in the Ministery which her husband sees not, (who yet goes for a man of deeper understanding,) what a buffeting is it? When a poore servant of meane esteeme, and belonging to some base office a­bout the house, shall meet with the knowledge of Christ in the Gospel, [Page 289] which the Master of the family wants, what an upbraiding and hum­bling it ought to be! Lo, such a poore wretch hath that in him which I cannot reach, who yet should be the fountaine wherefrom should flow all wisdome for the replenishing of the whole houshold committed unto me: Oh how it troubles me! A poore child, a creeple, to have more in it for true gracious revealing, then all the fry of jolly children, how doth it convince them? God is in it of a truth! Alas! by this the Lord casts down the high things of mans wisdome when it sees it hath no more, nay not so much as the basest worme, and most contemptible of a thousand: The great things, lofty and stately the Lord laughs to scorne by the silly and meane things: And then, where is the Scribe, and the wise man with all his depth? Sure it is meere shallownesse and folly! I have to this purpose spoken before: The sluggard seeing that in an Ant which he wants, may be humbled.

Therefore in a word, let it speake first, to the silly and simple, and tell Vse 1 them, if they were as they should be, Instruction. Meane silly ones, if godly, are not con­temptible. as base and despised as they deeme themselves, God can cloath their uncomely parts with more honour, and cause them to be terrible to the proudest to convince and humble them. Small creatures as the Cocke is a terrible object to the Lion it selfe; na­ture having so curbed that mighty creature: Inferiours make themselves despised, because there is little in them to honour them, for if there were, it is not their meannesse could do it: Ah yee poore underlings in this assembly, here is a portion for you (for ye are of the family, Matth. 12. and stewards must give each one his due) me thinkes I pitty you, to see how painfully some of ye drudge in the kitching, others in the field, others at your wheeles, in your shops, and meane occupations, with poore maintenance (God knowes) and lesse countenance! I pitty you, serving men, who upon small wages creepe into your Masters houses, glad of meane vayles: But alas! that which makes you such pezants, and poore sonnes of the earth, is not your outward quality, your poverty, your service, your meane attire and sordid worke, for all these are for God: Looke into the Scripture, and ye shall meet with poore things which yet carry their marke of honour upon them: 2 King. 4.1. Marke 12.43. verse 3. Philem. 3.4. That poore Pro­phets widow left in debt, the poore widow with her two mites, this poore wench in the beginning of this Chapter, a Captive and servant, poore Onesimus, one good for nothing, good for all things after: Oh yee poor souls! your sin makes your base outside out of measure base, if that were clothed with honour, it would afford so much the more beauty and esteem unto you in the eies of all men; none so much your betters, so much richer, learneder, nobler then you, but should admire & be in love with you, if there were true humblenes, faith & grace in you! who reads the story of poore Rhode, Act. 12.13. but must needs affect that cordiall love of the Saints in her, who (for joy could not open the doore to Peter, till shee had been the first messenger of his deliverance? Therefore (ye poore in­feriors) take heart to your selves; think not those only to be esteemed with God who have greatnesse to commend them to the world: No, no, the lesser you have here to take to, the more covet that which may commend you truly and really in the sight of all that can judge: Let none despise thee, poor soul! Thou wilt say it is not in thy power. I answer thee, Tit. 2.15. seek to [Page 290] him who (as Hanna saith) exalteth the lowly and meeke: while men be­hold the poore and proud, a drudge to the kitching, and to thy lusts, wonder not, if thou be as the off-scouring of all men; but assuredly, thy base outside should not disgrace thee, if there lodged any goodnesse, any spark of Gods image in thee. Truly (brethren) great rich men are too high for Religion, and base poor folke thinke themselves under it: But if you would seeke for knowledge, humility and grace, you should see whether it would not stoope to you: And you servants that are butlers to Gentle­men, or Stewards, nay Ostlers and Bayliffes and Caters; you should be honourable in the sight of your Masters, As Obadiah to Ahab, Ioseph to Pharaoh. they should equall themselves with you, yea be glad of you, (whatsoever their authority be otherwise) if there appeared grace in you.

Vse 2 And again [...] to you superiours, let me adde this: Goe not against the edge with God (like Balaam) when you see the Lord goes about to con­vince your folly and backewardnesse: Admonition. Superiours must turne their indigna­tion at the grace of infe­riours, into shame and e­mulation. Smite not, threaten not the Asse whose mouth God opened to reprove you. Many of you husbands, parents and masters, when once you perceive your wives, children and servants, to grow zealouser then your selves, are so farre from counte­nancing and holy emulation, that rather you have them in continuall jealousie, and hold them under so much the more: Their Religion must be sure to bee their prejudice and incumbrance; they can the hardlier please you, you are the the more prone to picke quarrells, you watch the time of crossing them in their lawfull liberties, yea you joint them the more of their freedome for Gods worship within and without: what is this but to play the taske-masters and to lye heavy upon them? So that, if God sustained them not by his power, they should fall off: And no doubt many are offended by such meanes, but woe to such by whom the offence commeth. Others there are who seeing Religion to have qualified their inferiours with faithfulnesse, humility and peaceable­nesse, in marriage, in their businesse and carriage; are glad to see the change, but why? Not joying in their grace and good examples, but because you make benefit thereof for you owne behoofe and content, taking all ye can get out of them, but acknowledging no mercy from God, either to them, or to your selves in them: Nay perhaps ye slight them, quip and mocke them, Oh! these women must have their wills, or else we shall have no peace! and so the liberty they get, hey must have with unequall conditions: I doe not here speak of the vilest in this kinde, how rather many provoke themselves to vexation, brawling, quarrel­ling and threatning of their inferiours, as thinking their forwardnesse an inspersion to their base backewardnesse, and therefore they behold them with the eies of Kites whom they should behold with Doves eies; they shorten their wives of allowance, give them discouraging affronts, they beat and misuse their servants, threaten their poore children to joynt them of this and that land or portion, for their Puritanisme and for­wardnesse: And those that goe not so farre, yet still keepe at one stay, profit not by their inferiours, if they doe not disdaine to learne of such, (as most are hardened thereby) yet the best is, that they give them their course, and still remaine, as base and barren as before.

Rom. 11.13.Whereas, rather they should be provoked to jealousie by them: Naa­man [Page 291] here did so: Doubtlesse the insight he saw his servants had, in the will of God (more then himself) did smite an holy awe and authority into his spirit! Doe these underlings see that which I cannot? What lets me from it? Surely some strong lust or humour blindefolds me! What a shame is this, that my retinue, (whom the businesse concerns not) should perceive that which I cannot? Surely it furthered the convincement exceedingly: Oh! let us all in the feare of God be of his minde! Wee shall not need to subject our selves and debase our selves for the matter: But let us not blindefold our eies, that we should not behold the light shi­ning in at the least crevis! We Ministers let us not disdaine the examples of private Christians, either in their zeale of obeying or suffering; but if we see secretly grace breaking forth from the poorest, in more then common wisdome, uprightnesse, closenesse to the truth; be so farre from snagging, and nipping of such, that rather we marke them for pe­culiar ones, and (although they know nothing) what hinders, why (even from such) we may not better our selves many waies? Was not Apollo glad to learne of Aquila a Tradesman? Act. 18.26. But especially you private per­sons observing such inferiours as exceed your selves, doe not loutishly slight and put them off, but say I perceive if I hold my peace, the stones shall cry! truly these cry aloud in mine eares! me thinkes I consider, if such poore ones get such knowledge, what might not I get with paines? Truly, I will give the onset! I shall else never looke upon my poore child, but mine heart will throb and tell me, he shall rise up in judgement one day (against his will) and condemne me! when the Lord shall say, I sent a poore daughter of mine, to lye in thy bosome, to see if her zeale could any whit warme thee, but I see thou art cold as a stone still, and as dead as a blocke! I raised up out of thine owne loynes, a child or chil­dren to feare my name, that I might provoke thee by that meanes to jea­lousie, but I see nothing prevailes: Nay perhaps a poore drudge in thy kitching, or rubbing thy horses heels; such an one as thou mightest won­der at, how or whence he should come by any savour of Religion, and yet thou takest no notice of it, seekest not to me to droppe any mercy in­to thy soule, to breake and convert it! Oh! what a wofull item hast thou laid up, what an accusation hast thou put into Gods mouth against thee? Surely if such examples provoke not to thee jealousie of imitation; they shall occasion God to burne against thee with the jealousie of indignati­on! And so much for the coherence.

Now for the second branch of this coherence (the ground whereof I have already laid downe) that which I would say of it, is this, viz. The second branch of the point. God will ne­ver lin with his till he have tamed their rebellion. That the Lord doth still thus follow Naaman with new affronts, that he might conquer his will and stout heart, which had taken courage to it selfe, and hardened it selfe in it owne way against God. I say, the Lord now in­tends a finall battery of it, by setting his servants (all of them with one consent) to side with God and the Prophet, none with him; which no doubt, was a great battering and stubbornesse. And it teaches us that this selfe-will of ours, is as desperate and tenacious an enemy as can bee in the matters of God, (worse then selfe-mindednesse and strength of o­pinion;) when one selfe-will comes to strengthen selfe-conceit, that it hardens it selfe against God, and will try masteries which shall carry the [Page 292] goale: strange it is, how invincible a fort it proves against him and all the way both of commands and promises: But marke, before that the Lord turne home the soule unto himself, he will by one means or other, (though it be by a continuall opposing of the same) so breake, pull down and levell this wofull rebellion of heart and will in the soule, that hee will let out the water and bloud of it, and shed the bowells of it to the ground, that it may never arise up any more to crosse him: He will bring it so to the bent of his bow, that it shall say, Speake Lord, for thy servant heares: And with him, Act. 9. What (Lord) wilt thou have me to doe? And as I have noted already in the former affront of the message, so now in this I note againe, The Lords Kingdome is not set up, nor his throne stablished, save upon the ruines of selfe-will, which hath her Kingdome and Scepter (through Satan) set up, as altar against altar, contrary to this. Naaman now, immediately before his cure and conversion, must be the third time thus encountred both by the perswasions, and by the finger of God, in drawing of his servants to a contrary will to their Masters; that so at last his opposite heart might fall down after all this encounter: wonder not at the resolution of the wayward will of man against Gods; it is the very bloud, spirit & marrow of the soul, it is the fort which holds out lon­gest against God; til the Lord batter that, there is no approach of grace: Will quailes and failes, as soone as the Lord enclines to doe the poore soule good; be it never so unpleasing, seem it never so harsh, impossible; by head and by hand, the Lord will not be overcome by corruption: he will make it cry out, thou hast overcome!

Vse. And (good brethren, seeing I long to be in the verse it selfe, and must be briefe,) take it thus: God will never leave thee whom he loves, till he have thus wonne the day of thee, and when he meanes truly to cure thee, and to make thee his Disciple, even at the very same time, he will cause the way of thine owne will to stoope to his: He will blocke thee up quite, and famish thee, till he have made thee surrender.

Object. Sanctification I doe not here urge, brethren, nor repenting before be­leeving: Answ. But I say this, That base bent streame, and our corrupt will, dis­position and instinct for that which pleases us, Note well. our ease, our profits, our pleasures, or whatsoever lies in us, contrary to Gods way, either of salva­tion or government, the Lord will have cast downe in us, ere ever hee betrust us with grace; 2 Cor. 10.4. at least, in the vouchsafing of grace, hee vouch­safes that: a most meeke submission of soule, a renouncing of that selfe-way, and selfe-will in us, which perpetually lusts against his Christ and obedience: Yet repen­tance goes not before faith. the choice, the propensity of the soule (which is the darling of all) the Lord will carry downe before him with a stronger streame of his owne, and turne it backe not onely in point of resistance, but in point of concurrence. Cardinall Wolsey is reported to have beene a man of so hauty a spirit, that his stile was wont to be [Ego & Rex meus:] As I and the King please. But God will admit no such Peere, as our will, to quar­ter armes with him; he will have the stone of our heart broken and ta­ken out, and an heart of flesh put in: He will not have us doe according to that seemes good in our eies, Deut. 12.8. and either in beleeving or obeying: It is not our flourishing about with duties (when we are plea­sed) that shall serve our turn: A woman pleases not her husband in all her [Page 293] busie welcomming and feasting of strangers, but in the resigning up of all her will to his: So we please not God in doing some of his will, but in having our owne will subdued to his, implanted in it, and abhorring to establish our selves with him in the throne of Majesty: He will shew us what favour he pleaseth, or we could desire; but still (as Pharaoh said to Ioseph) I will be chiefe in the Kingdome, thou shalt be under in that. Gen. 41.40.

To conclude therefore brethren, looke into this cursed will and sto­macke of ours, both the roote and branches, how crosse and contra­ry it hath ever beene to Gods, how it hath ever fallen upon and chosen the worse way: consider the deepnesse of the purposes of it, how hidden, secret, close, they have beene; weigh the dangerousnesse of them, that commonly they have beene most rebellious against those waies of God (if any be weightier then other) which have most touched upon his pre­rogative, (as the matter of imbracing the maine promise, or the par­ting with some precious, personall beloved lust:) also remember, how dead and rotten this will of ours hath alway been in contradiction, and walking contrary to God, Levit. 26. Insomuch that after some seeming convincement, and vow of subjection, to Gods will in such and such ca­ses, yet when old occasions and objects have offered themselves, we have forgot our covenants, and are as ranke and rife in our self-willednesse and stiffeneckednesse as ever, and made a very custome of it: I say in Gods fear, remember how it hath been, a dead rotten will and heart we have nourished against the Lord: And therefore let these and this example here, breake this staffe of pride and will in us, which hath hitherto borne sway, and defiled both minde and members to the obedience thereof, as fearing to crosse her; and let us at last bee confounded for it: If Iob were so, how much more need had wee? Chap. 42.4. And seeing it hath ever misled us, let us crosse it, abhorre it, and give up our selves to the rule and authority of the Lord Jesus: He is our sole King who must rule, he will teach us to chuse, will and affect, love, loath, feare, abhorre nothing but which shall be for our good: Be ruled by him and he will destroy Athalia the usurper, and set up the true heire, and the land shall have rest. Otherwise if we finally hold our owne against him, he will doe that in wrath, which he would have done in love, and have his will of us in hell, and suffering, who could not get it in obeying: For every one that contends with him in judgement, Esay 54. end. he shall most righteously con­demne. And so much for the coherence. Now I come to the words themselves of this thirteenth Verse.

You may remember (beloved) the Analyse I gave you of the con­tents in this Verse, and the order thereof.

First, (as you know) I beganne with the attemptors, The first ge­nerall head of the verse, the attemptors. these servants of Naaman; in whom I considered, First, that speciall duty of loyall faith­fulnesse to their Masters soule and body, and the welfare of both: This I call the duty they stood bound unto by vertue of their relation. Sutable whereto was his commendation in a due respect and tendernesse towards them, as a father towards children. Father (say they) if the Prophet, &c. The word I grant, is generally a tearme of reverence; howbeit here, the realnesse of their faithfulnesse, shews that there was more in it. They car­ried a filiall subjection towards him, as to a father of peculiar honor & ac­count [Page 294] with them: No children could have more faithfully demeaned themselves to their naturall Parent, then these servants did to Naaman. For why? Opening of this ground of the servants fidelity. they observing the scope of their Masters journey to bee weighty; an object of great expectation to their Master; and seeing him now through his distemper, to take a course contrary to his owne designes, yea thereby being ready to renounce the meanes of his wel­fare by a meere tetch, and pritch against the Prophet. What doe they? Most faithfully set themselves to procure a redresse of this error, as fore­seeing it like to be sad and remedilesse, except prevented in time. And this they do with some earnestnesse, (seeing the case so to require) that is, they oppose him in his mood and humors, seeke to rectifie them, and breed a good opinion of the Prophet in him, that so he might obey the message, recover the cure, and turne from his wilfull purpose of a wrath­full departure. This will better appeare, if we conceive that which some servants, yea the most, would have done in this case. Surely to demerit their Master, & to humour him in his base pangs, they would have come to him and said, Here is a surly fellow indeed, a Prophet who sent for our Master, and yet that scornes to speake to him; lo, he hath sent him a flim, flam, a tale of a tubbe: And what Nobleman of worth could brooke it? Come Master, let us scorne to attend upon him any longer, let us set spurres to our horses and let him goe, let him keepe his cure to himselfe. If they had said so, they might surely have beene welcommer to a man of passion, then speaking as they did. But the Lord (whose the work was) put more faithfull and wise thoughts into them then so, for the attaining of his ends. Doctrine. Servants must be faithfull to their Masters, both for body and soule. The point then is this, Servants must be loyall and faithfull to their Masters, and procure their good both spirituall and outward, for conscience sake. I am now entring upon a point of morall nature, yet of speciall use and importance, for the instruction of this condition of people; which seeing I am fallen upon (though besides my scope of this text) yet I will labour to open unto you, as God shall give me grace; ere I come to those other points more suting to my purpose.

Marke it then: The dutie of servants in speciall is, faithfulnesse to their governours of both sexes, to whom they belong. Every servant should count himself as an Onesimus in name and deed to his Philemon, Philem. 11. usefull in all respects, but especially in faithfulnesse. That which once the Duke of Medina, generall to the King of Spaines his fleet against England in eighty eight, spake basely, each servant should speake out of conscience. For being asked by one what his meaning was to do with the English, in case he got the day, whether he would not spare the Catholicke party; he answered, he would neither spare one nor other, but make way for his Master: A speech of a very wickedly faithfull servant: But a good ser­vant must say so: I am for my Master, & that is my scope. So their Master fare well, though they have an ill word and have small thanke (yea some­time by himselfe, for flatterers for a time finde more favour, then faith­full ones) yet they must still bee faithfull. Reasons and proofes are these.

Reason. 1 First reason, It is an honourable thing to be a servant, and bee put in trust by a Master, To be trusted by our betters is honourable. therefore he must be faithfull, else it were more sla­vish and treacherous. When Ioseph was tempted to unfaithfulnesse in a [Page 295] high degree, his argument of disswasive (best he could use to an heathen) was, My Master met with me a stranger and boughr me, yet hath betru­sted me with all he hath, he knoweth of nothing of all under mine hand; Gen. 39.8.9. he hath forbidden me nothing save thee: and shall I play the traytor with him in this? No. The trade of a servant in each kind is a stewardship; no servant is so silly, but is or may be in case to bee trusted with more or lesse that way: Now it is required of each steward that hee be faithfull; 1 Cor. 3.2. not that all servants are equally betrusted; yet none are so ill trusted, but if they despise conscience, both the life and state of their Master (more or lesse) may lye at their curtesie. As one said of a traitor, who so despi­seth his owne life may easily be Master of anothers. They are supposed faithfull, not suspected: If they be false what may not they attempt? Chastity of wife, of daughter, welfare and safety of sonne, wealth and estate of Master, name, credit, and content of all. And should such an one bee faithlesse and not faithfull? No verily, except one maine sinew of society among men should bee cut in sunder. Some servants are (I grant) more interessed in their Masters then others: Merchants Fa­ctors, Agents, Gentlemens stewards, and Auditors, Accomptants, some Prentices in the shoppe, have the trust of their Masters counting bookes, revenewes, receits, monies, and the greater the trust, the more dange­rous the unfaithfulnesse: (As he who to provide for himselfe, Luke 16.6. bids a debtor to his Master of an hundred pound, to set downe fifty, a speedy way to undoe his Master.) But yet all servants have temptations enough to be unfaithfull: All therefore, as well one as other must be faithfull, yea write fidelity upon their fringes and borders, palmes and shoulders; as the high Priests Miter had [Holinesse to the Lord.] This is the first reason, the honour of their condition requires it; God hath disposed so, that it cannot be well otherwise.

The second reason: Fidelity was required even of slaves, such as those Reason. 2 servants were to whom Paul in his Epistles directs his exhortations, 1 Tim. 6.1. and elsewhere. Such as knew no God, no Christ, meere heathens, bought and sold as sheepe in the Market; such as (if they had beene slaine outright) could have beene in no worse condition, then they were in; and therefore one might looke for nothing from, but desperatenesse: Now if these were so urged to faithfulnesse, what should ours doe, who are ingenuous, free, partakers of the same commo­dity? If they who had no encouragements; how much more we?

Thirdly, Fidelity is the prime vertue of a servant; as subjection is of Reason. 3 a wife, dutifulnesse in a child, justice in a Magistrate, bounty in the rich, &c. All other properties in a servant, serve this one; gentlenesse, skil­fulnesse, painfulnesse, discretion, cheerfulnesse, good carriage, stinke without faithfulnesse. A good servant is digged out of the rocke of faithfulnesse. If then this be the Cardinall vertue, how should a servant faile of it, but his failing must be great? The light of the body is the eye, if then that be darke how great must that darkenesse be? Mat. 6.22.23. If that which gives strength to all the rest be wanting, how shall they subsist?

Fourthly, (which is all in all) the most wise God, the authour of all Reason. 4 ordinances, the God of order, and not of confusion, God stands countable to good servants. hath so appointed it, that servants must be faithfull. It is he who hath made himself the re­warder [Page 296] of them, and stands betweene their Masters and them for w [...]ges. If they serve Masters who will conceale the labour and fidelity of their love; yet they have a better string to their bow, for they serve the Lord Christ, and he will requite them to the uttermost.

Reason. 5 Lastly, faithfulnesse is the staffe and spoke which strengthens and inables the wheele of serviceablenesse. F [...]ithfulnesse is the center whence all [...]h [...] graces of a servant are deri­ved. As Christian conversation is strengthened with speciall vertues supporting it, as faith and confidence in straits, patience in crosses, righteousnesse in earthly dealings, subjecti­on in hearing the word; so in the speciall relations of life, each one hath her supporting grace; among the rest, faithfulnesse is that vertue which affords life, and sappe to each part of a servants employment. As then, the spokes or staves cannot be wanting to the wheele, but of necessity the wheele will split, and the motion thereof will be stopped: So faithful­nesse cannot be wanting to a servant, but (of necessity) the whole round of serviceablenesse must bee interrupted; which must needs inferre a marvellous detriment to the family, when so maine an instrument of the good and welfare thereof, (through whose hands so much of the affaires thereof must passe) is disabled and perverted. So much for reasons.

Proofes. Heb. 3.5.Scriptures for the proofe of it are many. When the holy Ghost doth but allude to servants, he alway alludes to faithfulnesse, as their main ver­tue. Moses is alway stiled the servant of the Lord, and therefore he is said to be faithfull in all the house of God. When the Lord Jesus brings in the Master reckning for the talents, he commends his servant thus, Well done good and faithfull servant, thou hast beene faithfull in a little, &c. Ahimelec being questioned about David, 1 Sam. 14.22. and the sword which he gave him, answers Saul, And who is so faithfull among all the servants of Saul as David? Tit 2.10. So Paul to Titus, not purloyning, but shewing all good faith­fulnesse, that they may adorne the doctrine of God our Saviour in all things. The point is not questioned; common experience giveth suffi­cient proofe to it, and is as a thousand witnesses.

Quest. The greatest question here will be, how this gift of faithfulnesse may be purchased? All men cry out of the want of it, and therefore it must be a speciall principle which must infuse it.

Answ. 1. Servants can bee well bred only in the house of Christ.I answer therefore, as it is in all other relations, Religion must be the first shaper of the wife to be subject, the child to be dutifull, so it must also fashion and mould the servant to be faithfull. We use to covet ser­vants for their good breed; a servant well bred and brought up under such a choice governour, or Mistresse, taught and trayned to obedience, and diligence, is much desired. But indeed the Lord Jesus, that great Lord of all the families of the earth (who yet himselfe was a servant to his father, and faithfull as a sonne in all his house, and in this forme of a servant obeyed, yea denyed himselfe to the death, to give his father con­tent) must be the shaper of all faithfull servants. Phil. 3.7. Some bastard colours a servant may get, by observation, by trayning, by experience of the world; but these colours will wash off easily with weather, when ei­ther peculiar temptations of Satan, passions of his owne, provocations by the Master be offered: A morall servant is better then a rude and un­broken one, but he will last no longer then his principle lasteth; he will be faithfull, except it be very much for his ends to be otherwise, but no [Page 297] longer. Then he may prove a filcher, a theefe, a fugitive, then unfaith­full to Masters businesse, wife, children, name and honour. Except there be a barre put in the way to stoppe all these as occasion may serve, a ser­vant will leape over all these bounds. And hence it is, that we say thus of many servants which breake out on the suddaine, some to uncleannesse with fellow servants, dishonouring the family, others to intemperance, others to stealth and abandoning their Masters: Oh! I never saw the the least fault in him, he was so diligent, gentle, painfull and faithfull, that I never suspected him, lesse nor more: Alas! he was too subtill for you, he was so while he saw his time and vantage: But because these co­lours were never laid in a good ground and in oile, therefore they washed off. There must be a superiour principle which must cause faithfulnesse. The element of service, the Masters worke cannot teach it: Servants must goe out of Christs Schoole: a true servant of Christ, faithfull to him, out of love for love, for reconciliation, for pardon, for peace, for grace, will be faithfull for his sake to a Master, (be he good, be he bad) why? Because the maine fidelity of heart to God, will first bind him to the Lord Jesus in what charge soever he betrust him: As if the Lord Je­sus say to a Minister, I have loved thee, made thee faithfull, and put thee into my service, I now will have thee declare thy faithfulnesse to me in feeding my sheepe and lambes. Joh. 21. A Minister will doe it for the love hee beares Christ. So a wife for the love shee hath found from Christ will be subject, a child will bee dutifull; so a servant faithfull. The influ­ence which this love hath in it, carrieth an instinct into the soule for eve­ry service: let God appoint the worke, the love of Christ shall be the compeller to faithfulnesse, whether negative, not to filch, not to be un­cleane, not to answer againe, not to be untrusty: or affirmative, viz. to be reverend, chaste, true, painfull, trusty: I say, out of the Schoole of Christ this must proceed. Hence it was that Ioseph, Gen. 39.9. sollicited to un­chastenesse with his Mistresse, presently had his hand upon this hilt, How shall I doe this and sinne against God? His Master was absent, he might have abused him, and he ignorant who hurt him; but Ioseph had another tye, he had conscience and peace to forfeit, hee had another Masters worke to looke at, and better wages to lose, and therefore this peace ruled him, and he durst not for his soule, (if all pleasure, profit, ease and rewards in the world had been offered) have attempted such un­faithfulnesse. Learne yee Masters in whom your greatest strength with servants lies; not in your awe, feares, rewards or punishments: all your succours must come from a deeper tye, you must be beholding for all the faithfulnesse of servants to their God and their conscience. Tye them there and you have them bound for bursting, else a wet eele is as easily held by the tail, as such servants when they see their opportunity. Hence is that triumph of Paul about Onesimus: Oh! faith he, I have begotten him in my chaines! and now I send him backe to thee, Philem. 11. no filcher or fugitive, but profitable to mee and thee, one that now may be trusted. This is the first main thing; without this, I would wish no Master to trust a servant further then he sees him, let his shewes be never so great.

Secondly, 2. Grace adds all qualificati­ons to a ser­vant. this will produce sundry other qualifications in a servant ten­ding to faithfulnesse. Grace only puts wisdome into a servant, and gives [Page 298] him a discerning eye, to behold God in each ordinance: he acknow­ledges a divinity, a finger of providence in the severall relations of the family, 1. Wisdome to consider the Lord as the ordainer of all relations. for great and weighty ends. A common servant makes wash way of his service; lookes at his Master for his owne ends, lookes at him­selfe, his abilities: But he lookes not so farre as to see God the ordainer of relations. For if he did, this would infuse other principles, as awe, feare, humility, &c. For why? It is God who hath so ordered it for the good of a Kingdome, Common-wealth, Church; that there should be superiours, inferiours; some meane ones to be trained for time to come to beare rule; others superiours, men of ability, worldly employments, trades, dealings, offices, who also have need of inferiours, to be their hands and instruments to act and manage for them those businesses which they cannot performe themselves. And not onely so, but also it is from God, that the one is set over the other, to conveigh & infuse such skill, art, and knowledge of trades and services, as the inferiour hath not, that so by tradition, these skills and gifts may be delivered from one to another; and from the same God it is, that the inferiour and ignorant, should subject himselfe to that end with all dexterity, diligence and faith­fulnesse.

When once this is understood, that it is God and not man who hath devised this course, not onely in the greatest government of Princes or Magistrates, (for they have their servants and officers, as he said to Christ, Matth. 8.5.6. I my selfe (though a Master of an hundred men) am under the authority of the Lord President) but even of meaner authority of or­dinary Tradesmen, whether publicke or private, ingenuous or manuall, civill or ecclesiasticall, spirituall or bodily; still the same God is the wise orderer and disposer of all: Oh! this thought yokes and subdues the soule to a wise, holy and subject esteeme of government, and a set­ting it up in the spirit, as an inviolable ordinance of God, not to be dallied with or prophaned. Rom. 1 [...].1.2. Prov. 8.15. Matth. 8, As the Apostle saith, All authority (lesse or more) is from God: By him Princes rule, and by the same Officers obey; Ma­sters command, doe, goe, come; servants are subject and at their beck: Why? Because they discerne a Soveraignty in the ordinance, in the supe­riour awing, ruling, subduing the spirits of inferiours; in the other, fea­ring, adoring and reverencing God in man. Hence David, It is the Lord which maketh the people subject to me. They rebelled often, but the Lord, (not Davids armes, nor Ioabs sword) brought them backe to sub­jection. So that he who disobeyes a Prince, a Magistrate, Minister, Ma­ster, disobeyeth not man, but God; and ye ought not to obey for terror and punishment, Rom. 13.4.5. but for conscience. The very brute creature is subjected to sinfull man by this ordinance; and that causes the creature to forget his strength, swiftnesse and stomacke, and to take bit and bridle, and to be subject: else who should tame Lions, Beares, Elephants, Horses, if they knew their strength? Even so, this sense of divinenesse in mans go­vernment, causeth the inferiours will to forget it selfe, and to be subject to God in man. So that now although both Master and servant be Reli­gious, both free men in Christ, yet that is no occasion to flesh, to with­draw duty, and to turne inferiority to equality, but to acknowledge God in the most loving, familiar and curteous governour, and if the Master [Page 299] be lewd and a divell to the servant, (who is godly,) yet he beholds in him that sacred hand of God, who hath bound his spirit to awe and reve­rence, not to a man for vantage, but to God for conscience. So much for the second.

Thirdly this produces a marvellous gift in a servant, 3. It produ­ces subj [...]ction of spirit in an inferiour. (still more pro­curing faithfulnesse) and that is subjection of spirit. Divine authority creates subjection in the servants spirit, and that consists of these two things: First, selfe-deniall; Secondly, serviceablenesse. In two things. 1. Selfe-de­niall. 2. Service­ablenesse. For the first, It is not the state of an inferiour, which can exempt a man from pride and disdaine. None is so low but he loves to be Master of something. Yee shall not see three or foure cattell together, but one will be Master. There is a wofull pride of spirit in man, disdaining to bee under any. As those base Jewes, Joh. 8.33. (in their greatest slavery) yet vaunted they were free men and never served any. And hence it is, that we call the meere underling the dogge, as of a Schoole, of a family &c. So loathsome a thing is subje­ction. But marke, let conscience of love, and sense of divinenesse in an ordinance, possesse the spirit of a man, and this sinkes his spirit by and by. As it is said, 1 King 10.5 the Queen of Sheba came to Salomon with an equall and high spirit to dispute; but seeing more then a man in him, lo, her spirit fayled her: What is that? She felt an infinite inequality in her selfe to Salomon, thought it no disparagement to her selfe, to be inferiour to so wise a man as he: and therefore set her heart at rest from any more bub­bling thoughts, and calmed herselfe to a most meeke selfe-deniall. If meere gifts will doe so, what will grace doe? Surely much more. For as it will cause the inferiour to sinke and beat downe his spirit under the authority of a well & ably qualified governour, (as I grant God requires all to be) so yet it will discover a divine power, even in the weake and un­qualified, by vertue whereof, it will deny it selfe, and say, I quash my proud and base heart, (which would easily disdaine to submit better parts of wit, skill, Religion, to one that wants all) to God in man, although I see nothing in him that should deserve it.

And this true selfe-deniall is the roote of all faithfulnesse in a servant. For pride and stoutnesse in an inferiour will alway be slipping necke out of the collar: Shall such an one as I, of such breed, worth, abilities, stoop to obey and serve, especially such an unworthy one? No, I scorne it! Oh! but this scorne marres the servant, because it destroyes the ordi­nance! God must levell thy heart, and fill thy valley, and cast downe thine hill, that thou maiest say, downe stout heart, God lookes not at what thou seemest otherwise, but at thy inferiority, and in that respect commands thee not to looke at what thy proud heart would, but at what his ordinance hath thought wisest: Better thou lose thy proud heart, (which shall be thy gaine) then God lose his honour, the ordinance her due regard, and so both Kingdome, Church and family, the good which thy subjection procures. By this meane the stoutnesse of the heart stoops and is convinced, that is but an equall thing it should be subject.

And secondly, the barre being so removed, the heart is let out to the fruits of humblenesse; that is, to serviceablenesse. For what should I refuse to doe, for, or under such a governour, as I see by the wisdome of God set over me, for both mine owne, and for a generall good, and the [Page 300] ends of providence? If once I see how wofull a confusion it were to pervert an ordinance; how can I chuse but also deeme it a strange un­righteousnesse for one under the ordinance to withdraw service? What is selfe-deniall, but a letting out, and taking downe of a base heart, (think­ing it self too good to serve) to a willingnesse in undertaking what service soever the rules of honest government can impose without grudging or contradiction? So that as a proud heart is bound up soule and body; so an humble spirit is enlarged unto every such service, as reason guided by Religion, can impose. Nothing can come amisse to an humble heart; selfe-deniall of her owne accord, falls to serviceablenesse. And what wonder? When once the spirit of an inferiour hath no drift, will, way of his owne, besides his Masters, but is wholly his, and for him: how can it chuse but utter it, in doing as it is bidden? Goe, come, doe this and he doth it? This for the Third.

Fourthly, hence comes faith to fall to her worke. For as a Christi­an in his generall worke of Religion, 4. Grace in inferiors, sets faith on work. 1. Purgeth the soule of speciall di­stempers. so a servant in his speciall relation of service, lives by faith: And how? In these three respects. First, faith clenses out of the soule all those distempers which usually possesse the spirit of servants. It is not enough for faith to purifie the conscience in generall from all dead works: But in speciall, it descends deeply and sear­cheth the corruption which creepes into duties, into the graces of the soule, into the use of meanes, into the particular relations wherein the soule stands to God, whether directly or indirectly: Else what were a generall purging of evill which comes not into act? But it purgeth each privy corner of the heart, and brings the heart thus purged before God, in the severall occasions which are offered. Nothing comes between the cup & the lip in this case: All particular falshood will be hunted out of a servant, whose heart is clensed by faith from all dead workes; all base­nesse and distempers will give place: There is not one base quality of the heart, but if nourished, will corrupt faithfulnesse; if any one string bee out of tune this harmony will vanish: any case or sloth of heart will make a man unsaithfull in point of diligence: an angry froward heart will make a man unfaithfull in point of answering againe and cavilling: any fals­hood and hollownesse will cause unfaithfulnesse in point of doing the service which it promises, as he who said, hee would goe into his Ma­sters vineyard, Matth. 21.30. yet went not: In a word, a corrupt heart will be unfaithfull to the marriage bed of his Master, defile his children with cursed ex­amples, filch away his commodities, report wickedly of him as an hard Master, who reapes where he sowed not, corrupt the rest of the fellow servants, and what not? Onely faith clenses the heart of these evills, and justles them out of place; for how can Christ agree with Belial, or these with faithfulnesse?

2. Furnishes the heart with good quali­ties.Secondly, faith frames the image of God in the soule, as in generall, so in the particular relations of life; that furnisheth the heart with sweet qualities, with promote faithfulnesse: What trouble is to an heart which is diligent, to take any paines? To an heart that loves the Ma­sters good, and is upright, to seeke the credit, welfare of the Master? To an heart that is well grounded, what base commands of an ungodly governour will prevaile against faithfulnesse to God? To an heart well [Page 301] seasoned with grace, for the right manner, due measure and the right ends of obeying, what service will be difficult? Now faith it is, which onely can make faithfull.

And thirdly, faith having thus qualified the heart, 3. It puts it it into actuall exercise. doth also put it into service, causeth this habit of fidelity to appeare in the course of service; refusing no employment whereby the heart may utter it selfe for Gods sake, to man; to whom God hath committed authority and commission to presse obedience and faithfulnesse, in a lawfull condition of life; whereof more in the exhortation (if Cod will) shall be spoken. I now hasten to the Uses.

The first use may be just Terror and Reproofe to bad and unfaithfull Vse 1 servants, who neither looke at faithfulnesse ere they enter, Bad and un­faithfull ser­vants terrified. neither care to practise it when they are entred. For Terror first, Alas! whither shall we goe to finde such as first give themselves to God, and after to their Masters? Who lookes after entrance, or moulding into Gods principles? They doubt not, but to the worke they are hired unto, they can dispatch it, (so can horses and oxen) and goe through stitch with it! They have been in good houses they say, where there were folke as hard to please as others, and yet them they could give content too, and they hope they are wise enough to make their covenants: But as for being made faithfull, (as Paul saith, 1 Tim. 1.) and putting into Gods service first, alas! they know not what it meanes! so they be faithfull droiles and drudges, they thinke more cannot be required, so they can doe worke enough, what care they to lye, to sweare, to guzzle, (at their times appointed) to abuse and pro­phane the Sabbaths, to balke the congregation, to runne about their own occasions, when God should be worshipped? And if they be reproved, they aske, Is not your worke done? And so thinke to stoppe all mouthes: But alas! There be yet worse then these! even debaucht and slacke hayred companions, whose trade and course of life it is, to runne from Master to Master, and when they have wearied one house, then runne to another and poyson that, with their prophane, drunken, uncleane, and cursed qualities? I speake of this Nation of bad servingmen, then which generally none are more ignorant of God, or loose licentious in life: As for faithfulnesse to their Masters, they know none, save to cast on their livery, and waite upon them idely at home or abroad, and spend their dayes and yeares in a most vanishing cursed prophanenesse. And the truth is, the condition of servants in the houses of great men, (who keepe a retinue and attendance of servants for state and number) is so idle, and slothfull, (for the most part) that it is of necessity, that servants be so wicked, ease and base sloth so defiling them, that whether they de­part quickly, they pester so many the more houses, or if they abide, they defile that house so deeply, that the taint of it can never bee washed out.

I speake not, A caution as if God denyed to great persons the liberty of much attendance; But then they should not thinke it a disparagement unto them, to looke so narrowly to the wayes of their servants, that when their attendance upon their tables, or their persons within or without is ended, thay may improve them in some such other businesse either ingenuous or mechanique, as may prevent that forlorne and wofull sottishnesse [Page 302] and sloth, which when it hath possessed servants, causes them to be noy­some to God, to men, yea oft to themselves, besides the poysoning of the family by their examples. The si [...]s of b [...]d servants. If servants were first leavened with the fear of God, durst they enter into service upon such tearmes? Now as con­cerning meaner mens covenant, servants or journey-men, what should I say? where is there one of tenne, that enters into service with the least sparke of Religion in them? I dare speake it, this Nation of journey-men, (for the most part) is a greater bane to townes and families, then any one besides. For what is their life, save a licking up of the scurffe of the Country, yea the depth of Satan, and leaving it behinde them wheresoever they become? So that the lewdnesse, the swearing, the bastardy, the unseasonable houres, and revell route of townes, may as much be fathered upon these as any! And as for the beholding of God in the ordinance of servants, how far are they off it? They can skill to get in [...]o houses of liberty, where there be no Puritans, where they may have most elbowroome, good usage for meate and drinke, best wages; and when they fayle of these, get them gone on the suddaine, and leave their Masters in the lurch to provide for themselves! God they see none in an ordinance; their governours they looke at as they serve their turne, as they shew them countenance, according to the vayles they can get under them: But as for conscience to deny their proud hearts, to live meekely, subjectly and patiently under that yoke which God hath put them un­der, they are so farre from it, that let them be crossed, their blood being up, they neither will spare their Masters in words, nor deeds, blowes nor wounds! What wonder? They never came where Religion and faith grew, their sent is still in them, and occasion being offered, there is no basenesse so horrible, but they will commit it, no unfaithfulnesse so great, but they will adventure it? They are traytors to God, how therefore can they chuse, but be unfaithfull to man?

But all their unfaithfulnesse is not in the entrance; for what is their practice, save a perpetuall trade of unfaithfulnesse? Witnesse the infi­nite company of bankerupts dayly growing, and the decaying of so ma­ny husbands, tradesmen and shop-keepers; whereof if yee enquire the causes, it is an hundred to one, but bad servants come in among the chief. If their Masters be thrifty, circumspect to overlooke the state of their fa­milies, to debar them from free egresse and regresse too and fro, all their commodities, they blaze them abroad for such hard Masters and unbe­teaming, that it is pitty, they say, that a good servant should ever come within their doores. And if they dislike their diet never so little, (as not dainty enough, though indeed too good for them) what is their custome, but to combine, and each to lay their heads together to filch their Ma­sters commodities, bread, wine, beere & what not for the serving of their appetite? What is more usuall among servants then to forfeit their trust, and to use those keyes which are committed to their care, for the safe­guarding of commodities under their hands, in Dayrie, in Alme­ry, Buttery, or the like, for the betraying of them into the hands of them that imbezzel them, by unseasonable feastings, junketings and merry-makings, their governours perhaps being asleepe in their beds! And be­cause these are thought but trifles, what servants almost are there now [Page 303] adayes who may safely be trusted, with those thinges (which yet they cannot be well kept from) I meane their Masters receits, accounts and moneyes which they are trusted with, either as Prentices, Receivers, or Stewards? Servants being now growne to that point, that (further then they are watched narrowly) they will have it by hooke or crooke. How many unfaithfull Hazaels are there to the lives and persons of their Masters, 2 King. 8.15. as the dayly experience of Assises and Sessions doe wit­nesse? How many villanous wretches to the peace of their governours, being so audacious as to go between barke and tree, breeding suspitions, jealousies and debates betweene man and wife, that having done so, they may worke thereupon to incorporate themselves into more credit? How many are traytors to their chastity, maydes impudent and whorish to allure their Masters, men their Mistresses or Dames to uncleannesse, overthrowing the foundation of the family, by such bastardy, besides the kindling of another fire that will never goe out?

How many are there, who like Onesimus rob their Masters of their monies & plate, and then play the fugitives, putting thei [...] Masters to end­lesse trouble and regret of body & minde, and yet lose their labour when all is done? How many servants be unfaithfull in the children? Some tain­ting them with secret lewd qualities, ill counsells, bad examples, corrupt and rotten communication, betraying them to vile company, uncleannes, to rob their Parents, to be stout against them and rebellious? How many children may thanke unfaithfull servants, for their depth of defilement, yea for the utter ruine of their bodyes and soules! How many have stollen away their deare children, married against their consents, expo­sing them to Parents hatred, and to extreame misery? How many Ge­hazi's which make use and gaine of Masters to their reproach and disho­nour, gaining by their extreame losse, not caring what become of their credit or thrift so they may raise their owne fortunes? And no doubt the greater the place of servants is, and the temptations they have, the more foule and odious their practice is, making their Masters to bee counted hard, that they may goe away with the gaine; or else slyly plotting and sharing with such as they trafficke with to conceale their theft and fals­hood. How many unfaithfull servants to the soules of their Masters, as Doeg to Saul, alway suggesting false accusations against them who are most faithfull to them, that so they may betray them? How many who are Bauds & Pandars to their Masters, to helpe them in their cursed pur­poses to procure the harlots, and keepe their counsells, to draw them in­to endlesse expences, lusts, quarrells with their Christian yokefellowes, lewd and clandestine companies, wasting of their states and patrimonies? How many that serve their turnes, (as Sauls servants did his, in bringing him to a witch) to borrow great summes of mony for the serving of their pleasures? But no sooner are their Masters come to ruine, but these P [...] ­rasites fall off like lice from a dead corps? Oh! the unspeakeable mis­chiefe that unfaithfull servants create to their Masters.

How many sow such dissentions and quarrells betwene their Masters and others, (like base pickethanks) till thereupon sutes, yea challenges, duells and bloudshed follow? Againe, what an unfaithfull humour is it in servants, to be more for strangers and their content, then for their [Page 304] Masters benefit, giving, lending and bestowing upon such as they please, more then either they have leave to doe or thanke for, that hereby they may enhanse their owne prayse and account? What truth is there to lose account with the Master, to procure it with the stranger, by losse of fidelity? How doe many lewd servants slander fidelity, with the as­persion of covetousnesse? They will never bee base and worldly (they say) to be counted faithfull while they live! If they lived under beggars it were another matter: but as long as they live under rich men they will have it, and let them (in Gods name) keepe a good house with that they have! meane time, neither have their Masters ever the more thanke, nor their businesse better done, besides the needlesse wasting of the creature to the value of scores yea hundreds through the yeare, not for need, but a base custome; and there be servants also as unthankfull in their conni­ving at others, as these are wastefull themselves, thinking it rather their reproach, then faithfulnesse to betray and prevent such pillers and pollers of their Masters; and when these are put away or suffer for their fals­hood, how doe they fill the Country with clamours and uproares against their innocent Masters for rejecting them? How common a course is it with servants to spare themselves in point of paines and providence for their Masters; their ease makes cold in winter, heat in summer, to bee te­dious to them, labour, prevention, watchfulnesse over the cattell, com­modities and businesse of their Masters, how burdensome is it? How little serves their turnes? How doe they murmure, if their taske please them not? What shifts have they to avoid it?

If weather, if travell upon errands and journeies, if worke bee against them, how doe they cavill? How ready to thrust forth others and to grudge (with him in the Gospel) that the heat of the day lyes upon them more then others? Gen. 31.40. So farre are they from enduring Iacobs service with ill tearmes! If wages please not, how doe they cast their Masters in teeth with other mens servants? How full of eye-service are they? If their Masters see them, how nimble at a start are they, but if their backes bee turned, how resty and lazy? And what melting, spoiling, breaking, losing, and battering the commodities of their Masters within doores? What neglecting of their cattell, fences, annoyance of other neighbours abroad, so that all goes to havocke for lacke of diligence? It were end­lesse to mention all: Ye Masters know better and by more wofull expe­rience, (who keep many and of both sexes in your families) then my self can doe. But oh you unfaithfull servants! When I have said what I can, you can cover your falshood from men, and so hope to doe from God: but although the Law take not alway hold upon you, to take away your lives, or to stocke, whippe, brand, imprison or punish you here; be sure of it, the Lord Jesus will one day judge you for your prankes and rex that you have plaid in your services, either plaguing you with the like servants, or else pronouncing that terrible doome upon you, Cast that unfaithfull servant into utter darkenesse, there shall be weeping and gnashing of teeth! And yet I have knowne many my selfe of both sexes, who have (many yeares after their stealths and cheats committed) come in and (after conviction of conscience by the word) made outcries, and asked what shall we doe? Our Masters and Mistresses are dead, [Page 305] Their children we know not off: What shall our stollen goods be done with? How shall restitution be made? Their consciences have so torne them, and their old morsells have so glowed and heartburned in their stomacks, that they could have no peace till they could vomit them by such restitution as they could make: And whereas others bee more stiffe and stout then to be so convinced; let them know, their sin and dam­nation sleepe not: The Lord shall awaken them one day to their cost, although now they can digest any gobbets. But I have held you too long; Here even abruptly I am compel­led to breake off, reserving the rest to the next occasion. Let us pray, &c.

THE ELEVENTH LECTVRE Still continued upon this thirteenth VERSE.

2 Kings THE last Sermon (beloved in our Lord and Saviour) wee entred into this thirteenth Verse; and (as you know) opened, divi­ded and handled the coherence of it; then came to the first of the three generalls in the Verse, concerning the duty of servants faithfulnesse: The ground whereof, with reasons, proofes, and explication of the grace of faithfulnesse, when wee had fini­shed, we beganne with the first use of Ter­ror against all unfaithfull servants, both in their entrance and practise.

Vse 2 Now I proceed to the use of Reproofe; and that belongs to such servants, Reproofe. Religious ser­vants failing in their faith­fulnesse, are blame worthy. as though in profession Religious, yet in their particular relati­on to their Masters, walke as if they had a dispensation, cleave not closely to faithfulnesse, nor to the commands of their superiours, as if God from heaven spake unto them, If thou love me bee faithfull in thy service: As it was once when the Gospel came among bondslaves, they tooke it, as if a flag of defiance had beene set up, to proclaime liber­ty to them from their Masters; pretending that if they beleeved in Christ, they were freemen from the Law of God, much more from men, insomuch that Paul was faint to blow a trumpet of retreat to their defi­ance, Ephe. 6.5.6.7. 1 Tim. 6.1. and to fetch them under line againe: Even so it is here with many [Page 307] of our servants, if once religious, they abuse this colour to make them libertines; how carelesse about their businesse, slacke, negligent, spen­ding and wastefull are many such? If they make their conditions, The pranks of many such servants. what liberties doe they covenant for? How doe they (under covert of hearing the word) take courage to themselves, to spend daies after daies in their journeies, companies, and private affaires, to the detriment of their Ma­sters? They seeke not the honour of the Gospel by their double subje­ction and faithfulnesse, nor procure a freedome from their Masters good will, requiting their diligence; but that they have they will ex­tort it as a due belonging to them: So saucy and checkmate with their Masters if religious, so scornefull and rebellious towards the ignorant, as thinking them too meane for their service, so full of tart answers, and taunting speeches, so censorious, uncharitable, unthankefull for kinde­nesses, boasting of their owne gifts above theirs, as if they were fitter to rule their Masters, then they them, disdainfull to their fellow servants, curious about their provision and diet, as that they open the mouthes of the bad, to wish servants rather ignorant and carnall then such; and all by their hypocriticall shews of that which is not in them; for were they in truth that they goe for, their hearts would rather be on their right hand then their left, they would rather bee jealous of themselves, wary lest any thing should appeare in them repugning to subjection and faithful­nesse, labouring by their uttermost selfe-deniall to winne credit to the Gospel, by their humble, harmelesse and painefull service: this is accor­ding to God; the other is base and fleshly: and commonly where a ser­vant is faithfull, the Lord so honours their faithfulnesse, Gen. 39 4. that even (as Puti­far seeing Iosephs fidelity) betrust them with their matters above all their fellowes, whereas these are lesse trusted then any, and if they have been trusted by such as knew them not, they have bewraied themselves to be of a bastard brood, often running away when their turne is served, and leaving Religion in the lurch and to suffer through their basenesse. To these I say no more, repent in time, dishonour not the truth of God by your lewdnesse: I have seene few of this straine; but they proved lewd hypocrites and openly debauched in time: Therefore prevent the Lord by serious amendment, before hee pull the visor from your faces, and make your nakednesse to appeare to all that behold you, that so some amends may be made to that truth of God which you have dishonoured, when as all shall see that you were arrant varlots, such as Religion can receive no blemish from. And so much for this second use of Re­proofe.

Let a third use then (brethren) be an use of examination, Examination. for all ser­vants Vse 3 who would approve themselves to God, to try themselves in this point of faithfulnesse. Quest. But how shall I try it? Foure rules of Triall. Answ. By these foure or five Rules.

First, no true faithfulnesse must bee beside the word, but fetch her warrant & stampe from thence. Whatsoever is from any other is sinfull. There is a wicked and base faithfulnes in the world, as we see in the rash attempts of many desperate servants, who (to approve themselves to car­nall Masters, rush themselves into such dangers, as they neither have po­wer to overcome, nor calling to undertake. 2 Sam. 23.15.16. See that example of Davids [Page 308] servants, who to demerit their Master, and to publish their valour, under­tooke (two or three of them) to breake through an host of enemies to fetch him water. An ungrounded attempt in them, and a worse motion in David, as appeareth after in his shaming himselfe for tempting God, and powring that out for a drinke offering, which was the purchase and price of the pretious lives of men. Here seemed great loyalty, but it was a will service, not an obeying in the Lord. So many servants pickthankes, to indeere themselves with their proud Masters, affect to drinke healths in honour to them, and whosoever refuses to pledge them, they are rea­dy to give him the stab, to defie him, and challenge him into the field. These are double diligently faithfull, which service a good Master should abhorre as to hot and to heavy.

Rule. 2 Secondly, good faithfulnesse, must not (much lesse) be contrary to a word, for that is doubly irregular. Such was that faithfulnesse which both Paul pleaded for, So those Zi­phites. 1 Sam. 23.20. 1 Sam. 22.9. 2 Sam. 13.28. 1 Sam 28.7. and (when the rest abhorred) Doeg and his Edo­mites performed, to satisfie his bloudy demand, in slaying those hundred eighty Priests of the Lord: Also that treacherous obedience, imposed by a desperate Master and fulfilled by Absolons servants, in the bloudy mur­ther of Ammon. Not unlike whereto was the faithfulnesse of those ser­vants of Saul, in directing him to a witch: Such is the service of those necessary mischiefes who hang about the sleeves of vitious & prodigall gentlemen or spendthrifts, who procure them content to their lusts, as mony upon unreasonable tearmes to fulfill their lavish expences, harlots to satisfie their lusts, debauched gamesters for their pleasures, attending them, counselling them, and spurring them forward to ride on in their miserable courses, till hell devoure them. As that forlorne fellow said, that he was so addicted to Marius his Master, that although he knew his Master ought not to bid him burne the Capitoll, yet if he would bid him doe it he would. Such Monsters of faithfulnesse as to please the humors of their Masters, will doe what ever they enjoyne them; if they bee bidden to breake the Sabbath for them, they will doe it, if to sweare and to forsweare themselves they are ready, if to stabbe or wound an enemy, they are for them: Yea and we have such as write bookes in the justify­ing of such servants, as obey their Masters in the breaking of the Sab­bath, as if a servant were not bound to have any explicite faith or con­science of his owne, but onely inwrapped in the bosome of his Master who may be an Atheist. No, the command is cleare, Exod. 20. Thou and thy wife, thy manservant and thy maidservant, &c. Each one must have a conscience for himselfe to direct his obedience. Joh. 18.10. If Peter in the loyall defence of his Master, smiting off the eare of Malchus had a check (by vertue of a speciall exception in that case) what then shall the bloudy, cruell and prophane service of such as these be deemed?

Rule. 3 Thirdly, true faithfulnesse must bee single faithfulnesse, sincere and simplehearted, Ephe. 6.5.6. Coloss. 3.22. from the very heart roote, (as Paul speakes) not for base ends of our owne and avantage. Many there bee who for praise, great vayles, to flatter and picke thanke with their Masters will at the running pull, doe great things, who yet in coole bloud, are the veriest cowards and sluggards of all. And many others are like Gebazi in their Masters eye, 2 King. 5.25. who so diligent, industrous and active as they? Onely to cover [Page 309] their habituall unfaithfulnesse, and to get themselves a name, or to serve themselves into their Masters opinions and affections; but no sooner out of sight, but (as he following after Naaman) running after their owne ends.

Fourthly, it must not be against the Law of piety, or charity, mercy Rule. 4 and compassion; It must bee good faithfulnesse. See Tit. 2.10. For a servant to bee faithfull to his Master, in the advising of him to alienate that from Gods use which belongs to him; or for a servant in the Market (under colour of faithfulnesse) to oversell his corne or other commodities to the detri­ment of the poore, and beyond his Masters allowance, are both unfaith­full faithfulnesse.

Fifthly, it must be equall and entire, like it self in all parts of faithfulnes, Rule. 5 in all kindes of businesses. Some servants if they be set about what they like, are very nimble and negotious, but in other that sures not with their humour, cast it off. Many also will for the time, tugge hard and toile at businesse: But no sooner have they spent their strength in that kinde, but they will run out as fast in another, and be as couragious & painfull at the pot, or be idle otherwise, as they were at their worke, never well till they have drunke themselves under boord. 2 Sam. 3. Abner was a faithfull servant to the house of Saul: But why? That he might the more equally have his will, and goe without checke whatsoever villany hee should attempt. And therefore being told of the defiling of Rizpah the concubine, his service withered, and he had done his worke. Such are many servants now a­daies; give them their swinge, let them have their will, to doe worke without subjection, and they promise wonders; but goe about to teach them, reprove, correct them, then they scorne you, and they will worke no longer. An unbroken, unsubject heart is all at a running pull, and from Selfe, nothing from a principle of equality or subjection.

Lastly, good faithfulnesse (as Paul stiles it) is active, stirring, sedu­lous Rule. 6 faithfulnesse; it is loving and therefore fruitfull and abundant. Rom. 12.11. It is not enough for a servant to pretend himselfe faithfull by a secret habit within unseene; that is a barren faithfulnesse which hath no daugh­ters attending her; she must not onely beare the minde not to be treache­rous and hurtfull, (for so was that unprofitable servant, who brought his Master the talent in a napkin) But she must have all these properties which commend a faithfull servant: A sedulous eye to observe all occasions, within or without, tending to remonstrate the habit within; also alacri­ty, activity in businesse, skilfulnesse, providence and prevention to fore­see the way of benefit, to avoid losse and dammage, vigilancy, dexteri­ty, curteousnesse, affablenesse, love, subjection and unweariednesse. It must alway tend to operation and exercise, not affecting a carelesse, in­different & fulsome faithfulnesse: A loose servant will drive out the cat­tell out of his Masters corne, or helpe to pull his beast out of the ditch, when he is told of it, or gastred to it: But an active servant will prevent both to his uttermost, that howsoever casualities must be, yet they may be few. Iaacob bare not onely a fidelity within, as raked under the ashes, but at all seasons, early, late, in frost, in heate, was ever upon the wing of circumspect prevention, and watchfull diligence: And in truth this is the soule of faithfulnesse, going through all and every object of his [Page 310] service. Try your selves (ye servants) by these and such like markes; and if ye finde (as I feare most of ye will) your selves behinde hand in any of them, Conclusion of the Triall. take warning: We Gods Ministers are told to our faces, oftimes by your Masters, who grone under these burthens, that we are frequent in telling them of their faults; but let your servants runne riot. Now the text pulles me by the eare to reach you out your (Demensum) as needfull for you, as your meat and drinke: Such of you as never were faithfull, I heape these hot coales upon your heads, and pray God to kindle some sparke or other of this grace in you, that it may appeare that this doctrine is from God, and came seasonably dropping as the small raine or dew: And such of you, as are faithfull, and yet rusty and overgrowne, in the feare of God, by these trialls search out what scurse hath mixt it selfe with your goodnesse, Heb. 12.9. that that which is crooked may be rectified, and not quite turned out of the way, but purged and Vse 4 reformed. And so much for this third use.

Instruction. Masters chuse your servants by this faith­fulnesse.I hasten to the fourth use of instruction: And that is to all Masters who desire good servants. As ye would try an earthen vessell or a peece of silver by the ring of it, so chuse a servant by his faithfulnesse. Masters never so cried out of bad servants as now; but when they come to chuse them, they looke least of all at faithfulnesse; chuse not servants by other complements onely: Oh! he is a proper man to stand about my table, to attend my person, a fellow that hath excellent skill in keeping an hawk, a very good huntsman, or he is a very fine fellow at a weapon, of fine acti­vity to dance, to vault, to bowle, to keep me company: Chuse for no part whatsoever, till you have chosen for fidelity, subjection and selfe-deniall. David could say, Psal. 101.6. Mine eye should be to the faithfull of the land, he that walketh in a perfect way, he shall serve me: A slanderer, a proud hearted one, a deceitfull person, or a lyar shall not abide in my sight. Chuse such as in whom thy heart may rest, as well behinde thy backe, as before thy face; undoubtedly the chiefe fault of bad servants, is the choice of ill Masters, whose hearts affect not a servant for his faithfulnesse, but for any second hand property. A faithfull drudge pleases them better then a faithfull servant. But by that time they finde, their families are tainted with uncleannesse, their childrens manners corrupted, their goods wa­sted, and the rest of the servants poysoned with drunkennesse, swearing, when they see the wound so festred that they cannot tell how to cure it, then they cry out, it is time to give over housekeeping, ere bad servants destroy all. Nay many bad Masters abhorre a Puritan should come with­in their doores, till base servants have undone them, and then they wish themselves and all Puritans! But let this be your counsell, if servants will not shun unfaithfull qualities, let Masters shun unfaithfull servants, if they were knowne to encourage such, if your houses could hold such, like would to like, Luke 17.37. And where the carcasse is, thither the yong Eagles would resort. Strange it is to see how wise men are in other things, to discerne every mans excellency in his element; if wee goe to sea, wee will chuse us a Pilot able to steere and rule his ship and save us from danger; if wee to builde us an house, wee will have a Carpenter who can builde skilfully and strongly, such an house for us, as will stand against all winde and tempests: But when wee come to chuse [Page 311] servants, wee chuse them for complement, and for trifles never loo­king at that which truely constitutes a servant, viz. his subjection or faithfulnesse.

Goe to a Colledge of Jesuits, and looke what novices they entertaine: Papists put [...] downe for go­vernment. They love children witty, apt, active, for their turnes; but because they cannot tell what hot service they may set them about, they will be sure of one thing, or else they wil suspect all the rest, they will have them subject, they will be Masters of their wills, absolutely unsubsisting in themselves, meerly nullified, that whatsoever they put upon them, they may be for it, and then they count them theirs indeed. Doe you chuse servants thus, and ye are happy, especially your selves resolving to be under God, that you may not abuse their wills to prophanenesse, but use them to faithfull service: Even you have hot worke to doe also, bee therefore Masters of their wills; you have Gods Sabbaths to hallow, you have children to be brought up, you have sometime weighty businesse to send them about, great summes to bee paid or received: What shall se­cure you in all these, save faithfulnesse? Once a knot of Masters met together, and fell on talking of their servants, one boasted of his, and said, he had one bred well, that could carry himselfe bravely; another had one could runne a horse or ride him well; a third had one that would doe worke enough, and so forth: One among the rest stepping forth, asked them, but tell me (I pray you) will not these servants of yours, sometimes be drunke? Yes, that they would. And would they not teach their Masters what worke they should set them about? Yes. And had they not horrible proud stomacks? Yes that they had. Alas! quoth he, you perceive nothing at all: For (upon point) these are your Masters, you are their slaves and servants. I have servants at home, which I confesse want some of these qualities which yours have; but I for my part chose my servants not by that they had so much, as by that they wanted, not by having this wit, that skill, presence, ablenesse to doe a message, but by their wanting a will of their own, a proud stomack, and (saith he) I finde my choice best. For why? Your servants know this and that, but my servants will learne any thing they know not; your servants can doe so and so, but mine will doe what I list; you have your servants fingers ends and outsides at your commands, I have my servants will at my girdle, you have servants tied by cords of shame, feare, praise or wages; but I have mine tied by iron chaines of subjection and faithful­nesse: my servants be not so proper fellowes as yours, but I dare trust them in my closet or with my purse; my servants are not so quaint of speech as yours, but they are affraid of my displeasure; my servants are meaner then yours, but mine will beare a reproofe: And who (thinke you) hath the better servants? All concluded this man to have the best; but then they would needs know if he had any such to spare, that hee might helpe them to some? He told them, if he could, Note. the matter stood not in that; they must doe as he did; for they used to take and chuse, he used to chuse and take, they met with bad and made them worse, he, if he met with raw ones, he made them ripe, if with good ones, hee made them better; meaning that the choice of a servant, and the rule of a servant, must make good ones. And so let it be (brethren) your course [Page 312] in Gods feare: To get a good servant of another mans providing, is no furniture worth the speaking of: Service is no inheritance; good ones may soone be gone: But chuse them and rule them, and so have them: Let God be chiefe and make your choice, and beare the chiefe sway, and then you shall have good servants; subject and faithfull ones, have all qualities infolded in one, if they want skill they scorne not to learne, if they faile, they desire but to be taught, if they obey not, they refuse no reproofe or punishment; for their wills are their Masters, not their owne, and looke what they faile in, it is by error or infirmity, not wil­fulnesse; one such servant will doe better service in a yeare, then ano­ther in two. Boare him in the eare if thou take liking, and he love thy house, and be not weary of him, desire no change, let him or her be thy servant for ever. So much for this fourth use.

Vse 5 To conclude then, let this be Exhortation and Comfort. Exhortati­on to servants not to know this or that, Exhortation. but to bee faithfull; not to have such and such parts, but to have one worth them all, subjection and faith­fulnesse. Learne here of Naamans servants: What a shame is it, that such poore heathens should come forth so suddenly under the anvile of this one present occasion, formed and moulded, and thou under all Gods discipline shouldest be no better? Oh! you servants remember what a long race of unfaithfulnesse, riot, falshood, stealth, stomacke, disobedi­ence, Bad servants must not think it too late for them to re­pent. rebellion, you have runne hitherto: Oh! that I could but see one Onesimus here this day, one fugitive, one lewd and slothfull or wilfull wretch, whom this my doctrine might convince and convert to God? But truly (brethren) I see so few broken in peeces for their errors, so few penitent and tender for their old pranks, that I am afraid to put new wine of Exhortation into such old bottells, for fear all should break & be spilt! I have met with some (I thank God) & I see no cause why the Lord should not take some of ye napping in your service and the sins thereof, as others in the way of their bad government, marriage or childhood. What have ye gone from service to service, have ye left your rags behinde you and scattered your scurffe so in the places where yee have become, that you think it now too late to repent? Are you so sapped & soked in your way, that you begin to thinke there is no hope? Beware of being so desperate! Say thus, Is it not enough Lord, that I have beene so lazy, so false fin­gered, so bold, so answering againe, drunke at times, loose in liberties, not for my Masters ends, but mine owne; but now I must fulfill my measure, adde drunkennesse to thirst, and an hard heart to my other prankes! No Lord, this were not to bee an unfaithfull servant to a man (which is bad) but a desperate one and impenitent to thee, which is cur­sed! If Onesimus had not robbed his Master, he had never met with Paul, nor beene converted; his perishing was his happinesse! Thou hadst grace for him O Lord! thou madest him faithfull to thy selfe, pur­gest him of his basenesse, as deeply seated in him (for ought I know) as mine is in me, that thou mightest have the honour: Thou madest him faithfull, puttest him into thine own worke, settest thy marke on him, sendest him backe of a wretch good for naught, good for all thinges: Ah Lord! This day my sinfull service comes to my remembrance, Lord batter me, breake and thaw mine heart, put me in hope, pardon my sin, [Page 313] put me in to the Lord Jesus his Schoole, cleanse me of all my cheats and prankes, and make me a true Onesimus fit for thine use, according to thine heart, and I doubt not but out of thy forge, mine heart shall bee framed and moulded to all subjection and faithfulnesse to man!

Beg it hard, Lord teach me to adore thy wisdome in ordaining ser­vants to their places, and Masters to be their governours! Lord disco­ver thy soveraignty to me, and shine thy selfe with thine authority upon my Master and Mistresse, that I may see God in their government, either because they are holy, or else because they are governours: If I see not such a Master as I would, let me see mastership from thee, and bee awed under it? Lord take my will out of my bosome, and put in thine: Speak Lord, thy servant heareth, give me a will to be subject, and bee as thou wilt, and then command and spare not, I will doe not onely what thy selfe, but what man under thee commandeth! And it shall be my heaven and happinesse to be under for conscience sake! Give me also faith, Lord, to create all serviceable qualities in me, to lythe, to forme, and to ac­commodate my spirit and members to all welpleasing (without flattery) and obedience! Let me under a good Master bee subject and faithfull with thankefulnesse; to a bad one, for conscience, not compulsion, as serving the Lord Christ! Sundry charges Lord, thou givest by thine A­postles, Paul and Peter, Servants be subject to your Masters in all feare, 1 Pet. 2.28. not onely to the good, but also to the froward; for this is thankewor­thy, if a man for conscience sake endure griefe wrongfully: Coloss. 3.22. Servants o­bey in all things your Masters, not with eye-service as men pleasers, but with singlenesse of heart fearing God, Doing, it heartily as unto God, not unto men, knowing that of him ye shall receive the inheritance, for yee serve the Lord Christ. And so in other places. Lord write this Law of thine in mine inward parts! Thou hast also in thy word not onely scat­tered the examples of vile servants. Ziba, Gehazi, Iudas and others, to tremble at and abhorre, but also of faithfull ones, Lord, to follow and imitate: Thou hast set forth Eliezers example, that old trusty servant, Gen. 24.10. 1 Sam. 25. M [...]tth. 25. Acts 10.22. Texts alled­ged above. to the good of his Masters sonne: Those servants of Abigail to the life of her and her husband, that of Ioseph to the chastity of his Mistresse, that of Cornelius his servants to the soule of their Master, those of the servants that occupied talents to the outward advantage of their Master, that of Davids, for the succour and reliefe of their Master in straits, the Centu­rions to the content and businesse of their Master, Rhode faithfull to Gods Ministers, and so of others: No one object of faithfulnesse, but some patterne of it or other, thou hast added to sweeten it to assure me of the possiblenesse of obeying it.

Oh! give to thy servant somewhat of all these, that I may be all in one, a cast peece without cracke or flaw, (in respect of unfaithfulnesse) and the rest, cover O Lord, accept and pardon! Be earnest I say with the Lord, beg of him an understanding heart, put not all over to thy Master; say not, looke you Master what you command (for that concernes not me) I must doe all you bid me: No, examine thy Masters commands ere thou obey them: But if they be according to God, scruple them not, yea although they be not, yet if but negatives onely, forbeare for a time, and provoke not by rebellion: say not, I will not forgoe such a Sermon, [Page 314] such a duty of Gods worship: But if it bee positively bad, abhorre it. Beg also the spirit and life of this faithfulnesse: Put thy selfe forth by occasion; for a good servant is never tried, till he be put to it throughly; be in one as another service, wholly your Masters, watch and bee upon wing for faithfulnesse, picke out duties, be ready for duties, be unwea­ried: Let the honour of thy Master, the trust of thy Master, absent or present, the good of children, whether abroad in fields, at home, working thy selfe, overseeing others, among fellow-servants, at praier in family, about a journey and message of weight, about thy lawfull liberties: Still let this soule of faithfulnesse be wholly in all and each part, to guide thee aright. The instinct of subjection and faithfulnesse will teach thee to speake and doe that, which thy Master himselfe cannot teach thee. Oc­casions of providence will teach thee how to answer, perswade, pre­vent, when thy Master is farre off. Eliezer and Cornelius his servants might be trusted to say, what they saw meete, the one to Laban and Re­becca, the other to Peter. And when thou hast done all, let thy conclu­sion be, Remember me O Lord, not for my goodnesse, but in thy good­nesse, and according to my faithfulnesse: I shall account pardon my best reward, because at the best I have but been an unprofitable servant. This for the fifth use.

Vse 6 To which I adde Consolation to all faithfull servants: Alas poore wretches! Faithfull ser­vants may be comforted Heb. 6.10. you thinke you tread a maze of confusion and worke, and are cast into a corner to play the drudges: As those Eunuches in Ieremy, yee thinke your selves cut off from name, memory or reward! But God o­verlookes not the labour of your love! Oh! It would not grieve you, I say, if you might have a good word, countenance or acceptance!

Encour. 1 But consider I pray you whom serve you? A Nabal, or the Lord Christ! Therefore be cheerefull! Your businesse is not the thing God lookes at, be it never so poore in kitching or in a ditch; the subjection and faithfulnesse of heart is all which God lookes at: Thy scouring spits, or ditching, or dunging the fields, (with such an heart) shall be more to the Lord, then the worke of a Justice of peace, carried by oppression and injustice. And the Lord can plead thy wronged cause in due time against thy bad Master: Be thou faithfull, though borne downe by flat­terers; God will bring forth thy light in due time, and thy vertue (the whiles) shall be thy exceeding reward. God shall send thee, a good Ma­ster to requite thee for all the wrong which a bad hath done thee.

Againe, know it, the Lord prises subjection above all qualities, more Encour. 2 then any man can. And yet Philip the King of Spaine (if he might be be­leeved) when he heard that his under generall of his fleet in eighty eight, I mean the Duke of Medina should say, had it not been for obedience to his Lord the great Duke of Parma, who charged him to attend his com­ming, he could have put England hard to it: Answered, it now grieves me not that I have lost that Kingdome, I see I have one servant who knowes how to be subject, whom I prise above it: whatsoever he did, the Lord prises thy obedience above a world of rebellious servants.

Encour. 3 And againe, be not drawne by feare or man pleasing, to dishonour God. For there shall bee no acceptance of persons: It shall not boote Absalons servants in that day, to alledge wee were dogged to it by our [Page 315] wicked Master: The Lord most justly plagues base servants by their lot to bee so; as those of Ahazia, who came to fetch downe Elija from the toppe of the mount: The Lord destroied them in their service, King. 7.8. Coloss. 3.25. their mends was in their owne hand. So saith Paul, There shall bee no re­spect of persons with God, but a punishment to him that hath done bad­ly: Gods eie shall not pitty him, as a poore servant that did as he was bid­den; but smite him for an unfaithfull one, who did that which was un­lawfull, as to breake the Sabbath or the like, to please a wretched Ma­ster: Even so I say on the other side, If thou hast beene faithfull to God against a wofull Masters commands, although hee can heere beare thee downe with person and greatnesse, yet thou shalt be heard where person is not accepted, but the cause; and the Lord shall quit an innocent servant against an injurious Master. Moses had a Law that no Judge should favour a poore bad man in a case of evill, for his poverty: but then much more he had another, which forbad to accept the person of the mighty against the meane in case of unrighteousnesse.

Lastly, the Lord will blesse thy righteousnesse of a servant, with fide­lity in thy servants, when thou shalt governe. And as Adonibezek said, Judg. 1. the Lord had justly required him for his cruelty; so many Masters ill servanted, may say, the Lord justly plagues them with lewd servants, for since they were rude and unfaithfull, they never repented. Well is that sweet coherence of the Centurions speech to bee noted, Matth. 8. I my selfe am under authority, and am subject; and what of that? God hath blessed me with such as are obedient, come, goe, doe as I bid them▪ and are at my becke. I might be endlesse, there were comfort enough in this, if there were no more, that at the last day of reckning, when all servants shall be called coram; then shall that blessed and finall sentence be pro­nounced upon thee, Come thou good and faithfull servant, thou hast beene faithfull in a little, be ruler over much, enter into thy Masters joy. God gives no lesse then a Kingdome for the poorest, the least duty of the meanest of his servants. Let thus much suffice for this use also, and so for this whole Doctrine.

Now ere I come to the next point in the text, Addition to the former doctrine. I must not passe by the re­lation of Naaman to them, having said somewhat of the servants towards him. Relatives goe together in nature, and therefore in handling: Masters must be fathers to their servants. And as these servants performed the faithfulnesse of sonnes: So Naaman (by their owne confession) was a father to them rather then a Master. Ser­vants will be glad to heare me say somewhat of the fatherhood of Ma­sters, as well as of their faithfulnesse, and it would not grieve any ser­vant to be faithfull to a Master who is as a father. I will bring things to as narrow a point as I may. Masters then must be fathers to their servants: Not onely so, in point of superiority and reverence, to procure honour to themselves, but in point of tender respect, care and love to the good of their servants, both souls and bodies. Eph. 6.9. The Apostle having given ser­vants their charge (lest their Masters should beginne to overcrow them) presently comes in, And ye Masters doe the same things u [...]to them, for­bearing threatning, knowing that your Master is also in heaven, and there is no respect of persons with him. For why?

First, they are under thy roofe, and have betaken themselves under the Reason. 1 [Page 316] covert and shrowd of thy wings, they have left their parents, under whose protection they lived, that they might bee wholly (under God) for thee; reason therefore that thou shouldest be as a patrone, protector and father unto them. A servant may in a sort, say to his Master, I am thine save me, for all things looke for support from them to whom they belong.

Againe, thy servants are children to thee; their close fidelity and de­nying themselves for thy good, should draw thine affection to be for them: True it is, servants are not as children in point of naturalnesse and neerenesse, for the child abides in the house for ever, but the servant on­ly for a time; yet during that time, he pleades for fatherhood and re­gard from thee so farre as is meet. Quest. But wherein stands this duty of Masters toward them? Answ. Briefly, in these things: First, in a pre­paration. Secondly, in a performance.

1. Preparati­on. Behold God in thy servants duty. Gen. 35.5.First, for the former: When thou seest that thy servants heart is subject unto thee, and that there is a reall awe and Religious feare of spirit put into him by God for thine advantage; and that (as it is said of the Nations when Iaacob went to Luz) the Lord smites a trem­bling at the ordinance of government: Thy duty is to behold God in this worke, to see thine owne basenesse, and to say, who am I, that thou shouldest subject the wills of men unto so sinfull a creature as I am? It is not my worth, authority or carriage, which could claime that esteeme and service which my servants tender unto me: It is thou (O Lord) that subduest my people unto me! In me there is nothing, but might breed disdaine and despising, as well as reverence: But thou hast covered my uncomely parts, by the honour of thine ordinance! Oh! that this might draw my soule in subjection and awe under thee, Eph. 3.15. who art the father of whom all the families of the earth are called: Oh that I could tremble at thy greatnesse! Oh! that as thou hidest from my cretaures their owne strength and parts, that they might be wholly under mine authority; so I might remember, that I am under thee far more absolutely, then a creature can be under mine: Oh! that I might not feele mine owne parts, strength, wisdome, welfare, but feele thy feare upon mine heart as a bridle to awe and to restraine me from any boldnesse or loosenesse before thee: Lord, I never see awe and feare in my inferiours to me-ward, but presently I conceive thou art in it to reflect a greater awe of my heart toward thy selfe. For every Kingdome and rule in this world, from a King to an housholder, is under a greater: Oh! let not my servant rise up in judgement and condemne me, in that hee could behold that in a sinfull peece of flesh which could subdue him, but I could never see that lustre and glory, that mercy and love in thee, which should draw and subdue my heart to thy selfe, and set thee up so therein, that my selfe might bee as nothing, Psal. 73.27. that I might say, Whom have I in heaven but thee, or in earth like thee? By this meditation with praier, prepare thy selfe first, and then the duty will follow the better.

2. Perfor­mance. 1. Yeeld fa­therly respect to thy servant.Secondly, having thus first given up thy selfe to God, give thy selfe also to the duty of fatherly and due respect to thy servants, and let not thine heart checke thee for any such wilfull neglect of them, as might cause the Lord to punish it in thy selfe: Even thy very diet, lodging and [Page 317] care of the body, must be good. Thy horse thou wilt sometimes attend busily and carefully, because thou wouldest have him serviceable and loath he should faile thee; even so, looke what thou wouldest have thy servant toward thy selfe, that utter by the managing his spirit and framing of him for thy use. The Masters eye makes the fat horse, and his care the good servant. This generall branch out to thy selfe in these par­ticulars.

First, be sure, that as thou thy self lookest daily, Tender to him his share in spirituall instruction. for the bread of the day from God, so tender thou (as thy servants steward) the (demensum) or portion due to thy servant daily; let him share in thine instruction, cate­chising and information in the Lord, with correction and reproofe, war­nings and admonitions, encouragements and promises, let him not goe up and downe, shifting and gracelesse, give him such as the Lord hath given thee, with praier for blessing daily, and know, that this is as meete for him as his daily food or wages, better unfed then un­taught. Trust not thine owne wisdome, but carry him in thine armes to God, and pray the Lord to wash him, shave off his locks, and pare his nailes, to make him faithfull, to lay his hands upon him and blesse him, that so thou maiest have a servant of the maker, purged and made usefull for himselfe and thee: When thou hast him tyed to thee by Gods cords, he is safe. This whet every day will be no let unto thee.

Secondly, feed him not onely by the eare, but by the eye; Feed him by the eare and eye too. pull not down that in practice, by an humorous, passionate, base and ungracious carriage which thou hast set up in him by teaching; for this will make him loath thee and despise it: But tender unto him an holy, grave, and pure example; walke before him so, that Gods authority may ap­peare in thee: Stand not so much upon thy superiority of fatherhood o­ver him, as wisdome and respect unto him. Above all (as Salomon saith) over heare not thy servant when he speakes evill of thee, that is, let him see that thou art a man who can rule thy passions, for thy selfe canst tell, that thou hast oft offended God in that kinde. This convincingnesse of thy carriage will breed invincible reverence and reflection of obedience toward thee againe. See that thy servant despise thee not: This will command reverence: Contrarily the heart of a servant will suggest thus; if thou walke basely, what is matter how I serve such a Master? What if I filch from him, neglect his worke, speake evill of him and dishonour him, runne away from him? It is good enough for him, God is just: But holy walking awes a servant, overpowres his heart, shames him, makes him blush and puts him to silence. This is powerfull not by violence, but by perswasion, both in sight and behinde thy back.

Thirdly, Looke to thy authority. 1. In charges. bee carefull both of thy authority in commanding and in practising. For the former, impose nothing upon thy servant, which the Lord hath not warranted thee by his word. Bee not so vile as to digest any thing, so thou maiest have thy worke, and thy will done by him: Be thou thy selfe also under authority, and be a Master in the Lord. Thou hast enough to answer for thy selfe, endanger not his soule also, to make thine account more grievous: Stretch not thy conscience to pervert his, urge him not to breake Sabbaths, send him not upon errands that day (as if it were loose and might be spared) fleece not from God; presse [Page 318] him not to make a lye for thee, to sweare or forsweare for thy sake, and the like, carry him not with the, to base, lewd companies, pleasures, lusts.

2. For pra­ctise.So for practice. Ye shopkeepers, let not your servants behold in you a spirit of covetousnesse, to obtrude bad wares for good, to belye their goodnesse, to sell for too great prises, false weights, scant measures. Such scurffe will soke into them, as water into the bowells, and fret like a can­ker. The Divells market is so full as it is, by this tradition and exchange from Master to servant. This is not to be a father but a traitor; for a three penny commodity to betray a soule to hell, and (the whiles) to the like practise: Such straked roddes laid before sheepe, will cause them to bring forth spotted lambes. How many on the gallowes and more in hell, roare and cry out upon such Masters? Thy life shall goe for his, and he in hell groanes for thee to follow, without speciall mercy and re­pentance. so much for this.

Impose law­full com­mands in measure.Fourthly, in the obeying of such commands as are lawfull and currant, yet impose not tyranny in the measure thereof; both in the former and in this latter, servants may bee overloaden. When Masters care not what excesse of toile and moile servants undergoe, and that out of season beyond strength, without due rest, sleepe or intermission, they shew themselves no fathers, (for fathers pitty their children) but oppressors. Thy servant is for thee to use, not tire or teare out: Thou must not take both fleece and flesh too, So when that is laid upon the yong and un­growne (in either sexe) which belongs to stronger armes and shoulders to lift, or when a taske is imposed, which exceeds the skill or experi­ence of a servant, it is an exaction an overdriving of them, more fit for Egyptian taske Masters, then Christian governours: Take the servant in his way and element, it is best both for thee and him. So also let thy spi­rit be sweet and easie toward him in his moderate labours, else thou wert better lay on more work. For the spirit of a Master, if insulting, taunting, chiding, upbraiding, is more heavy and contrary to the spirit of an un­derling, then worke is to the body. A servant would not care what hee did for his Master, so he might have peace and quietnesse. But a tyrannous spirit and wrathfull tongue with implacablenesse, is a conti­nuall wearinesse and dropping to a poore creature. A loving interpre­tation, a tender compassionate heart, acknowledging with content, the diligence of an inferiour, is as marrow to the bones. Thou couldest not abide a froward currish spirit, a dogged servant, answering againe, crosse and disquieting of thee: Take heed then thou measure out to him by the same rule, whereby thou wouldest have him measure out unto thee. Awe him and rule him, spare not, and correct errors, yet with a fatherly heart and hand; 1 King. 13. but play not the Rehoboam to his subjects, who cared not what measure he laid on, nor feared what they could requite him with­all: His little fingers should be heavier then his fathers loynes; but his fathers twelve tribes, turned to become his two tribes, and so the mends was in his owne hands.

Encourage him some­time.Fifthly, if thou see thy servant extend and inlarge himselfe for thy content beyond ordinary, conceale not his labour of love, for it is love and bounty of affection which causes him so to expresse himself: Else he [Page 319] would shrinke in and restraine himselfe. Doe not therefore Nabal like, look another way and reject it, but see it, encourage and accept it, as thou wouldest have Christ doe thine. Sometime a little liberty of honest exemption refreshing his wearinesse, or a little overplus, a teston or a shil­lings requitall, will do more then all violence. Somewhat hath some sa­vour; and what a servant wouldest thou bee to God if thou hadst all commands and no encouragements?

Sixtly, Yeeld him all due protection and shelter. the Lord requires thy fatherly protection to shield and safe­guard thy servant while he is in thy businesse, that none molest, wrong or discourage him. The Lord promises to uphold us while we walke in his way: So must we under God protect such as commit themselves to our shelter. Much more then oughtest thou to shew thy self a father and friend in troubles and vexations by enemies, who pursue him in his estate or otherwise. Most of all, if the Lord lay his hand upon him either in minde or body. Most Masters if they finde, that their servants grow sad and sorrowfull in spirit and loaden in conscience, abandon them present­ly, and are loath to endure the trouble, or to beare the losse of some little time of hearing the word, consulting with the Minister, whereas ra­ther they should be meanes to provide counsell for them. So for body, if a servant be hurt, brused or lamed in our businesse, or if otherwise, the hand of God be upon them, not to leave them to themselves, but to fel­low-feele their affliction, to be afflicted with them, and helpe to beare some of the burthen which they undergoe. God tries thee in such a case, whether thou wilt take all his service, but shake off all burden.

Seventhly, Carry an e­quall imparti­all hand. carry an equall hand betweene thy servants who deserve well. It is a maine duty of the Master to regard those most, that deserve best: (for that will provoke the honest to emulation, and shake off the bad altogether:) But among the equally well deserving, let not an unequall streame of affection be carryed, and all kindnesses goe to one as a favo­rite, and nothing to others, for that will breed heart burning and ill will, both against the Master, and amongst themselves, and much impeach thy wisdome and government.

Eightly, as thou must doe for them while they are under thee, Respect them at departure. bree­ding in them the knowledge and skill in thy trade, and the experience which thou canst afford them; so at their departure after long and weary service with thee, doe for them as their occasions require of thee: The Jew though he were sold as a slave for his time, yet at his dismission was to have a gratuity paid him, to beginne the hard world withall; either by lending him somewhat for a time to occupy, or to helpe him in his marriage, or by commending him to some better service, or yeelding him any such countenance or testimony as may advantage him. The worlds cry is no penny no Pater noster, if once worke be done, let him looke us no more in the face. But the weldeserving, require another car­riage: Thy servant hath spent his best time with thee, therefore it were harsh altogether to neglect him in his decaying time. Let thy counsell and aide be ready for him if he desire it, in token thou lookest at his de­serts, as much as thine owne ends. And so much for directions: Which if they were duly practised, how would they winne and draw the hearts of servants to their Masters? What burthen would they refuse for such? [Page 320] As the old men told Rehoboam, If thou shalt speake kindely to these people, they will be thy servants for ever. Naaman here, is not for no­thing called father by his servants, who are as thankefull to requite his respect: And the truth is, he might account the cure as wrought by their perswasion, under God and his Prophet. And still I say as before, the fatherhood of Masters, would breed childlike faithfulnesse in servants, and doubtlesse the many clamors of both sorts against each other, by ta­king these counsells, would much what be stopped. And so much for this point also, added to the former by a necessary coherence: So much also for the first qualification of servants and Masters faithfulnesse and respect.

The second thing in the persons at­tempting: Their care for their Master with season­ablenesse and wisdome.Now followeth the second thing to be noted in the persons attemp­ting, and that is their due behaviour of themselves in the attempt making. Which I noted to consist in a compound of sundry vertues, especially of wisdome, tendernesse and seasonablenesse: I will not handle them a­part but altogether; yet I would open them briefly for the better groun­ding of the doctrine.

And first, their wisdome appeares in this, that they mix awe and feare with love, a due reverence compounded of both: Some would rather have discovered disdaine of his folly and rage; but even in these hu­mours of his, yet they bewray their reverence of him. Father is a noti­on made of feare and love. The ground of the point opened. As if they had said, your are our Master, we your servants; wee come now to treate with you in a case concerning your owne good; yet wee understand our selves to be inferiours, and that the person which we sustaine will not beare any boldnesse or saw­cinesse: Let our words therefore be accepted, and wee shall thinke our paines well bestowed: commonly men thinke reverence is superfluous in the case of welwishing to others; we may be as bold and usurping as we list: no, but even in this also, very great humblenesse and loyalnesse is required.

Secondly, they are very tender, meeke and mercifull to their Masters soule and present condition, and because it needed some expostulating and contesting (for the better piercing into him) so yet they saw, that his froward passion would not endure any harshnesse or sharpenesse from them; and therefore they put on a meeke spirit, instead of (Master) call him (Father) sugering the bitter potion they were to minister, they come with the heart of a Lion for courage and resolution, to thrust in the loose joynt into his place, yet with the hand of gentlenesse and smoothnesse: Even as Chyrurgians must doe to broken bones. Wrath added to wrath, would have caused madnesse: But this mildenesse brake the dint of it.

Thirdly, they adde seasonablenesse to both: Angry men we say, must be waited on till the humour is over: But now the case required present advice. For if their Master had set spurres to horse, and made away homeward, who knowes whether any opportunity would have beene offered them to treate with him? But now while the Prophet was at hand, and the cure in some hope, it was their season to strike in with him, and to prevent future danger. Now therefore they rather chuse to take their time, and to alay his wrath with much moderation of heart toward him, then to waite for the cooling of it while remedy was past. All these [Page 321] three come to one, that is a due and discreet behaviour in attemp­ting to heale one who was distempered and passionate: If they had vio­lently driven out one naile with another, and taken him to taske thus, Sir, you shew your selfe scarse a man, not wise enough to see what busi­nesse you are about, you are mad with your owne shadow, and who shall be wise for one, who will needs play the foole against himselfe? Wee for our parts, are resolved to give you over, if you bee at this point, goe home hardly, and repent at leasure, &c. Alas what had come of it! ten to one a further enraging of him, and a splitting him against the rocke of his owne passion, and making the disease incurable: This therefore they saw was no course to be taken with him, and therefore they melt him with mercy, rather then batter him with terror, saying, Father, if the Prophet had said some hard thing, wouldest not have done? &c. They cover their expostulation with sweet speech, as one that would lap up a pill in the pap of an apple.

The point then will be this, It is no easie taske for any, Doctrine. It is no easie taske to advise rightly in spi­rituall di­stresses. to encounter them aright who are in any distemper: or thus, To speak to them that are distempered in spirit to any good purpose, is a worke of some difficulty. And as touching the ground of this point, out of the text it is evident, that it was difficult for these poore servants thus to encounter their Ma­ster. For (to say truth) it was none of their owne worke, but the Lords in them, who set them on. As is was said of Hophni and Phinees, 1 Sam 2.25. it was from the Lord that they should not heare the counsell of their father, be­cause he meant to destroy them; and of Rehoboam, 1 King. 13. it was from the Lord that he should not heare the voice of his old counsellors, that so he might fall: So it was from the Lord that Naaman should take counsell of his servants, not to turne away in a rage, but goe to Jorden and wash, that so he might be healed; and therefore much more the meanes were from the Lord whereby this was effected. The Lord sent them forth with meet furniture, and caused them to prevaile, which else would not have beene.

For these three qualities of wisdome, tendernesse and seasonable fide­lity Reason. 1 are no common gifts either in servants or Ministers or any others, for the redresse of the afflicted in soule and spirit. Every one will jangle and prate of them that are troubled; it is easie to play the foolish, the harsh and unseasonable counsellors; but wise, meeke and savoury counsell, is (as they say of truth) hidden deepe in the earth, and hardly digged out. I will say a word or two of the text, and then enlarge my selfe further to the point.

First, for inferiours to encounter a superiour, Amplifying of the point out of the text. a Noble man & of great spirit, was a thing of some difficulty, especially in such a perverse temper as he was in. Equals to equals, or superiours to inferiours carry an hand of greater authority, then inferiours to their betters: Because the spirit of the great soone rise against the meane, as if they thought themselves des­pised. And therefore the Lord forbids every one to meddle with the elder or ancient, by reproofe, but to exhort them as fathers; 1 Tim. 5.1. they will not easily beare it; they must heare of their fault by implication as Naa­man here doth.

And secondly, distemper is a kinde of superiority of it selfe, because it [Page 322] is lofty and proud. So saith Salomon Prov. 21.24. Proud and hauty is his name &c. For the while, that a distemper lasteth, the veriest underling thinkes himselfe somebody, when as in truth he is lesse then himselfe: How much more then, when state is joyned with it, as here? Distem­per of spirit, lookes at no reason, arguments, carriage for the present: Eli­sha himselfe (in a lawfull distemper) yet being transported, 2 King. 3.15. was faine to call for a minstrell; by the harmony of whose musicke his sicke spirit was a little brought to it selfe. This for the Text. But now for the ge­nerall, much more may be said for the proofe and explication thereof.

Proofes.Take some Scriptures first, and then some Reasons. See Act. 9. Paul (then Saul) was in a deadly distresse of spirit after his casting downe: the Lord bids Ananias arise and go to counsell him. But what saith Ananias? Oh Lord, I have heard say of this man, hee hath beene such and such a one, a persecutor, blasphemer! q.d. If he now be to be dealt with, it ex­ceeds my ability. I know not, but he may doe me hurt for my love. No (faith the Lord) he is a chosen vessell to beare my name, goe and be not afraid. Well, he went, and how doth he encounter him? Very merci­fully and respectively: Even as Naamans servants here doe, alleniates his distemper, grates not upon his sad heart, addes not sorrow to sorrow, opposes him not, upbraids him not for his former cruelties, qualifies his feares, eases him of those aggravations of horror which had sunke him, brought him to the cleare sight of the promise, and mercifully reaches him out the hand, Brother Saul receive thy sight both of soule and bo­dy. Was there not some difficulty in the harping upon the right string, if God had not guided his hand? So Paul in the case of the excommunicate Corinthian, how wisely, tenderly and seasonably is he faine to carry himselfe? 1 Cor. 6. with 2 Cor 6 7. 2 Cor. 11.29.30. He was at first, very violent with him: After, seeing how he humbled himselfe, how wary he is, lest he overdrive, and so put him in­to an extremity? Oh! saith Paul, he hath beene cast downe sufficient­ly; I dare not use mine office to destroy, but to save. Therefore rather comfort and encourage such a one, then adde sorrow to sorrow! See Esay 50.4. The Lord Jesus was annointed by God his father, as with the oile of gladnesse beyond measure; so in speciall of Prophesie: The Lord God (saith he) hath given me the tongue of the learned, that I might speake a word in season to him that is weary. So saith Iob, or ra­ther Elihu, Job 33. If an interpreter one of a thousand be sent unto him, &c. The worke of a man (who is one of a thousand) is no common work. Read also Elihu his breaking in upon Iob, an ancient man, (himselfe be­ing yong) he comes in with his preface, to avoid envy, confesses his youth and unfitnesse of himselfe, to deale in the matter: But (seeing God had set him on) what doth he? He tells him, that he will not be as his three friends had beene, an accuser and censurer of him, nor yet an excuser of his errors and misbehaviour, but he would be to him an equall and im­partiall judge, and as his owne soule, and as in the sight of God hee would wish him to bee. No easie matter it is then to bee an Elihu to an afflicted Iob. Paul speaking to Timothy, how a Minister of God ought to carry himselfe toward the distempered, 2 Tim. 2. saith, He must not be prejudicate and rash, but patient and long suffering towards sinners, waiting if at any time the Lord will give them repentance to life. Esay 42.3. It is said of the Lord [Page 323] Jesus, that hee was the beloved of God, in whom he delighted, and whom he qualified for the nonce to preach glad tidings, to relieve the poore prisoners and captives, &c. And what did hee? Surely he would not breake the brused reed, nor quench the smoking flax. His voice was not heard, he cried not in the streets, he was a lambe, dumbe before the shearer. That is a most compassionate and tender helper, who by his owne afflictions, had learned to be full of sympathy, and to be afflicted in all the afflictions of the people.

But I hasten to Reasons. The first is this. It is no easie thing to carry Reason 1 our selves wisely toward them who are but naturally distempered, as with wrath, discontent and passion, in common and outward respects; not onely if the parties be meerely carnall, but also although Religious. For anger is a madnesse, and who should deale with mad men? Doe they not thinke that their rage becomes them? Doth not the foole cast arrowes and deadly darts, and say, he is in sport? That is, doth hee feele or understand himselfe to be as hee is? Who should deale with a mad man who is so wise in his owne opinion, that for the time present he thinkes he can bee mad with reason? Thus was David, 1 Sam. 25. in the case of Nabal, he was so enraged, (thinking he had some cause of it) that without any more adoe, hee would needs command all his men to gird on their swords, and to dispatch him and all his house, both guilty and innocent. And had not the Lord encountred him by a rare person, how hardly had he beene disswaded from his attempt? Well then, if meere naturall distemper of wrath be so hardly cured, how much more spiritu­all distempers, which lye farre deeplier seated in the spirit, and are of a farre more intricate nature? Such was Naamans here with Elisha, though the disease were bodily.

Secondly, it appeares to be a difficult worke, because it hath posed Reason 2 the wisest men to performe it well. Even one part of it is hard (and how much more all) I meane to discerne of the cause of the distemper. We see it in Iobs three friends, very wise men, and full of very sage and pro­found divinity, yet in Iobs case meerely mistaken, and tooke a false cause for a true; esteemed him to suffer for his sinne, when yet he suffered in his innocency. So we see that Peter discerned not the state of Simon Magus, but thought him a beleever as others did, till afterward he dis­covered himselfe. What shall we say of Pauls not seeing the state of Alexander, Demas and others? If when the spirit of discerning flouri­shed in the Church, it were a thing of such difficulty, how hard is it like to be in these times?

Thirdly, this is much more true in spirituall cases of conscience, and Reason 3 that in two respects: First, of the counselling party. Secondly, the party counselled.

For the first, such as are to counsell others doe rarely exercise them­selves in such things as concerne this cure: Both in re­spect of 1. Them who give counsell. They doe not judge it an e­quall object to their endeavours; thinking that it is sufficient to study controversies, or common places, or the text, and so be able to preach: But as for studying cases of conscience, they deeme it needlesse, they hope not greatly to need any experience in it, and they see it is tedious, requires a learning from heaven, also a very broken, selfe-denyed ten­der [Page 324] and mercifull heart: And besides it requires a very life for the nonce to attend it, though a man should doe little else, and a diversion of a mans thoughts from his owne meere worldly affaires, seeking of many benefices, following sutes, pleasures, companies and liberties: These men are loath to cut off for other mens ends; and although it be one of Gods maine ends, yet it is hard for a man to count Gods his owne, (espe­cially in this selfe-loving world) to prise a soule according to the true worth of it, or to cast our selves upon Gods requitalls, and set our la­bours upon his score. This for the counsellors.

2. And also those who take it. 1 In respect of their disposi­tions.Also for the parties counselled, it is difficult. Partly, in respect of their dispositions, and partly, their diseases. For the former. The dis­positions of people in these cases are strange. For till there be no reme­dy, and till absolute necessity and desperatenesse of state compell them, men are very loath to make out, and discover what troubles them: They love to bite in their diseases, and keepe them to themselves, either through vanity, hoping they shall be better in time and shake off their distempers, (which yet rankle within them as festred sores) and yet use no meanes. Loathnesse to advise till ne­cessity compell them. Or a lazy irre­solute minde dallying with Gods ordi­nance. As some kinde of languishing sicke folke are very hardly drawne to take physicke, till feare of death compell them, hoping that strength of nature will overcome it, when yet the humour still en­creaseth: Or else others doe it through a lazy irresolute minde dallying and slothfull, not able seriously to weigh the danger they are in, nor the benefit of a well satisfied and quieted spirit. Others out of bashfulnesse and shamefastnesse, loath to be troublesome, or to bee knowne and ob­served. Or vitious▪ selfe-love. Others out of a vitious selfe-love, as loath to have their igno­rance or selfe-love, corruption and unbeleefe, unprofitablenesse, under meanes, or secret sinnes and lusts to bee discovered and searched by the word, thinking it will cost them more shame, smart and repentance then they are willing to undergoe. Others snared by the Divell, who buzzeth into them, Or secret sins loath to bee ript up. that if once they enter into these lists, they will never come to any rest nor peace while they live; and those that doe thus, doe it but in pride & humour, to seem troubled and get them a name, and these Ministers doe no good to such as come at them, but still they live in as desolate a state as at the first, & that it is not in the power of men to helpe in such cases. Or feare of too much en­gagement. Others thinke they must bee so engaged to such as they advise with; that they shall never make them amends, with a thousand such crotchets, neither of any truth, nor import, save onely that their distempered hearts are proud and loath to yeeld to Gods way, through base ease and infidelity.

Or through sinister ends. As credit and commodity.Besides, many there are who although they doe come and breake through, yet have many base and sinister ends therein. Some having onely a crafty meaning hereby to scrue themselves into good esteeme, and not to be counted of the common sort, also thinking it may breed some advantage thereby, either for borrowing summes of mony or for gaining custome to their shops and trades, or for commending them­selves to marriages, better husbands or wives then others, or such base ends. And when they are defeated hereof, then they fall off and bewray themselves. Discontent if faile. Others doe it, thinking withall to tell the Minister of their wants, that by this stirrop they may get into the saddle of their owne [Page 325] ends, to have mens eyes cast upon them more publickly for releefe and succour. Others yet more basely, doe so gull their owne consciences, that although they know themselves debauched and vile, To conceale themselves from the world. yet if they can scrue into a Preachers affections, they hope their sinnes may be better concealed; or if their consciences doe accuse them, yet by drawing the Minister to give them some comfort (upon their subtill informations) they may the better bear down their fears, and smother their checks. To gull them­selves with false comforts. O­thers although they doe complaine honestly, and seeke out for consci­ence sake, yet are so sullen, so froward, so difficult, so thwarthing, Sullennesse and melan­choly. capti­ous, and still unsatisfied, that they turne the benefit of the ordinance to be a snare to them; grow more deepe into their objections, more stout and proud in the conceit of their owne distempers, that none can satisfie them, grow to affect multitude of counsellors, and to thinke none suffi­cient to convince and advise them, and so make a worke of forty daies, a worke of their whole lives; and if melancholy be deeply joyned with their disease, they grow to affect their distempers, as if it commended them really, that they were so deeply troubled, and so make their affli­cted lives a continuall dropping of misery, except they can make their hell to seeme a kinde of heaven by custome, which is worse. These I give but as a taste of many more: This for mens dispositions.

Now in the point of their severall diseases, 2. In respect of their disea­ses. the case yet is more and more difficult. And that both in point of true discerning, or kindely hea­ling of mens distempers. As we say in the art of a Physitian, that the exact Theorique skill of judging diseases, and the Therapeuticke of ap­plying medicines, may well take up two mens lives: So I may truly say here, that these two skills in a Divine, may take up two mens gifts to handle well.

For the former, it is hard to discerne of spirituall distempers wisely; 1. Discerning them. Psal. 41.1. Because of their depth and closenesse. he is a blessed man that can doe it. Some lie so deepe and close, that the parties themselves cannot utter them, nor another easily perceive them. Iobs friends sate three daies and three nights, looking upon Iob silently, for they saw the griefe was great and the disease intricate, both the out­ward and the spirituall; both were unusuall, and the cause thereof was hard to finde: And when they began to pitch upon it, all were deceived in it by an uncharitable judgement.

Secondly, some lie in a perplexed confusion, that is, 2. By confu­sion of causes bodily and spirituall. there is an unhap­py mixture of some bodily and some spirituall distemper in one, which it is hard to discerne whether is the others cause or effect: Now till the one be severed from the other, and the soule see cleerly what troubles it, looke what is spoken, is as water spilt upon the ground. For what availes it to lay an outward plaister upon a soule sicknesse, or to give spirituall counsell to a worldly sorrow and a carnall malady? When the body is eased, then the soul still remaines in her distemper, and never complaines. There is many one, that being rid of shame, poverty, enemies, bad hus­band or wife never complaine after. Againe oftimes there is a true spe­ciall disease, and yet through the distemper of the spirits by melancholy, 3. Unstable­nesse, &c. the soule is not capable of counsell, through unsettlednesse and fickle­nesse, which till physicke have removed, the soule cannot apprehend or retaine counsell. Againe, some are so weake and feeble minded, that 4 [Page 326] they (through long custome in their greefes) cannot well tell how to be­ginne or proceed in the mentioning of their estate. Others have confu­sed 5 legall terrors, so that all is not well with them, and yet they cannot directly say why? Perhaps they have beene indirecty wrought upon by some afflictions upon them in their bodies, children, wife or name, and this hath pinched them so farre, that their consciences are toucht, and give in some reason against them from their owne guilt and sin, yet not in a kindely sort from the word convincing them, and killing corrupti­on, 6 or leaving them in case to heare of any remedy. Others are distem­pered in spirit, yet not from within, but without, the Divell mixing him­selfe with their fancy and thoughts, and so causing a distemper in the frame of their soules, as by hideous temptations about the Godhead, the Scriptures, the Ordinances, the Providence of God, &c. And some­times by heating the fancy, he disturbeth the will with base desires, and the sensuall appetite with odious lusts; when yet the soule of it selfe, is no cause hereof in speciall.

7 Some are troubled for their corrupt natures: Others for some pecu­liar 8 corruptions or evills, inward or outward. Some are d [...]stempered 9 about their Evangelicall disposition, either about the condition of faith, 10 the truth of it, the measure of it, or the roote whence it commeth; or else the worke of faith it selfe, the long delay between the one and the other, the holding under of their spirit by feares, by the difficulty of be­leeving, by the hiddennesse of Gods decree, by the freedome of the spi­rits working, by the feare of death, ere the promise bee received; by casting the unl [...]keli [...]ood of ever beleeving, or of casting out some lust that dogges them or of finall persevering. Others are troubled about 11 the truth of grace, Others the measure, Others the recovery of it after 12 their revolts. In such a multitude and variety of diseases had not he need 13 to be one of a thousand, who should discerne wisely the speciall case of a distempered spirit? Especially when perhaps the spirit it selfe cannot cleerly judge of her own.

The applying of remedies hard.And secondly, when the malady is perceived; yet the application of the remedy and the beating in of resolution and satisfaction is not so easie. The cure of diabolicall temptation is contrary to the cure of our owne corruption: He that should urge a poore soule to attend the one, or to shake off the other suddenly, might destroy it. There are peculiar remedies according to the diseases; one salve and counsell cannot heale all sores: oftimes there is necessity of staying a man in an extremity, who yet may not be comforted. Againe, the objections of an unsatisfied spi­rit, are not easily answered, although perhaps the remedy be knowne. Want of experience or of tendernesse, or (as the case may be) of courage and boldnesse, or too much haste or delay in applying remedy, or want of some speciall apt Scriptures to terrifie, or such promises or examples as might specially comfort are out of minde; and finally, the Lord is not present with every counsell, and so the cure waxes tedious, the patient impatient, the counsellor weary and discouraged. So much for the Rea­sons. Now I come to the Uses.

Vses.And first, I would beginne with one or two generall ones; the one touching the dealing with naturall distempers. The other touching the [Page 327] duty of inferiours, when they are called to treate with their betters. For Naamans distemper (much what) was a carnall moodinesse and rage: And the servants who encountred it, were inferiours, yet prospered in their attempt, because qualified for the purpose.

In the first respect, let it be Instruction, 1. Instruct. 1. Branch. Anger must be pacified with meeke­nesse. 1 Pet. 2.23. Prov. 26.5. to all who have to deale with distempered passions, that they requite not evill with evill. Let the same minde be in us, which was in our Lord Jesus: of whom Saint Peter saith, When he was reviled he reviled not againe, when he suffered, he threat­ned not, but committed himselfe to him that judgeth righteously: And the like hath beene the practice of all Gods Saints, except (in some ca­ses we be compelled to answer a foole according to his foolishnesse, lest he encrease in his pride and rage, and so grow to implacablenesse:) Thus Ipta handled those proud Ephramites, who would be answered with no reason, Judg. 12.4. but shewed that they came with proud and disdainfull hearts to speake desperately in their wrath: An exception. When hee saw them more enraged with his equall answers, he fell to blowes and cooled their courage with slaying two and forty thousand of them. And the truth is, none but dogged hearts and treacherous spirits will be incensed by softly spee­ches. For the Lord hath appointed it as a quencher of the cause of wrath; Pride and Selfe are the matter and cause of this distemper, and that which kills these, kills the effect. Mildenesse and love will shame pride and put it to confusion; and when an angry man sees his wrathfull face and sparkling eyes in a quiet glasse, he is astonished and afraid of himselfe; but if he see himselfe in another which is like himselfe he is enraged to try who shall shout furthest in the Divells bow. None save a Iudas will be provoked with mildenesse: And therefore it is just, that such should be left to the fruit of their owne hands, to reape as they sow: But usually it is otherwise; and so have the Saints practised: Not onely such as have stood in feare of the angry (as it stood Abigail upon to please David with faire words and with kinde presents, 1 Sam. 25. because she saw him armed to make havoke) but even such as had power to revenge themselves. Thus Gede­on, when he could have served those Ephramites as Ipta after did, yet he chose rather to appease them by faire speech. Alas saith hee! Judg. 8.3. you shall not need to grudge me this victory; for what is my strength and prow­esse to yours? And who knowes not Ephraim to be chiefe of the tenne tribes? Or what is the whole vintage of Abiezer, to the after gatherings of Ephraim? Oh this pleased them well! and so their fiercenesse abated.

So David when he had the advantage of Saul twice, 1 Sam. 24.4. both when hee was asleepe and tooke away the pot of water from him and his speare; another time when he cut off the lap of his garment and came after him, saying, I could have slaine thee this day, and instead of cutting thy lap, cut thy throate, but thy life was pretious to me. This for the time shaked his fury and wildefire; and although it could not wholly quench it, yet his end was most desperate, as commonly theirs is, whose rage a calme answer and milde usage will not qualifie.

So Iaacob in his returne from Laban, foreseeing Esau his old grudge, Gen. 33.13. sets himselfe in an exquisite manner to appease him; first, by gifts, then by great titles and humble carriage, whereby he turned off that rage [Page 328] which else might have brake out, if hee had opposed him by violence. Oh! such Abigails, Davids, Gideons and Iaacobs are much wanting and almost out of the world! 1 Sam. 25.18. Now men have justled out Divinity, and made a mocke of it by their brave stomacks, maintaining that a man shall bee so much reputed amongst others, as he reputes himselfe and stands upon his tearmes; and he that puts up one wrong or reproach provokes two: And it is true, if we be such indeed as stand to our owne and the worlds judgement and barre, appealing from Christs; we may take our course, goe on without let, till shame and repentance, and perhaps meeting with our matches doe compell us: But if Christs voice will prevaile, and wee will stand to his tribunall, hee hath told us plainly, such cowards and white-livers we must bee, (and yet Christianity makes us rather as bold as Lions in a just defence) if we will be his, read Matth. 44.5. You heard them say of old (marke, revenge is the old Religion, though in a new cut) Thou shalt love thy friend and hate thine enemy, eye for eye, tooth for tooth, wrath for rage: But I say unto you (marke the voice of the new Gospel of peace) love your enemies, doe for them that spite you, and speake evill of you and hate you: Turne the other cheeke to him that smites you on the one cheeke. That thus you may be children of your father in heaven, who lets his raine and sunne fall upon the ground of the bad, as well as the good. And this is the same with that of Paul, Rom. 12. If thine enemy hunger, thirst or be naked, give him meate, drinke and cloathing, Rom. 12. thus heaping hot coales upon his head, recompencing e­vill with good.

And lest ye should think there is one Divinity for plaine folke, and ano­ther for Courtiers, Gentlemen and brave sparkes of hot and noble bloud; looke (I pray) upon Elisha's Divinity which hee brought to Ieroboams Court; 2 King. 6.21. when he had brought the Aramites blindefold to Samaria, hee askes them, My father shall I smite them? But the Prophet answers, No, smite them whom thou takest in the warre, kill not in coole bloud, set bread and meate rather before them and feast them, and so send them home to their Master, and so he did, and the bands of Aram came no more that yeare. It was good policy and Religion too. And no doubt but many of our braving and lofty stomacks, when they have met with the affronts of them whom they have provoked (as commonly boasters alway goe by the worse) then they wish they had beene wiser and held in their stomack ill afterward: But I doubt many of our challengers and duellers, if they were put upon the enemy in a pitcht battell, and in Gods way, would prove like those sparkes spoken of in Judg. 9. I meane Gaall and his brethren, who asked, who is Abimelec? But when they saw him, their hearts fainted, and they were beaten downe.

To conclude, let this generall Instruction (brethren) reach to all states, persons, occasions: Let the word dwell in us plentifully in all wisdome to guide us in our course. The word is, answer not a foole in his folly, lest thou be like him. The patient man is better then he who is hasty in his spirit and in his matters. He that overcomes himselfe, is better then he that overcomes a City. Ecles. 7.8. Rom. 12.19. Be slow to speake, and slow to wrath. Here be the rules. If the former examples of Saints perswade not there­to, let the practise of these heathen servants, shame and upbraid us: You [Page 329] husbands and wives, remember Satan is alway at your elbow, if he can dstemper you, quickly will the whole house be distempered and out of frame, and your examples will fret like a canker.

Doe therefore as wise Abigail did to drunken Nabal, (for drunkennesse and rage are both madnesse) she gave way to him while hee was in his cups and in his jollity of feasting, but next day when wine was out, and wit in, she told him of his base distemper, and then he was tame. So do not take your husbands or wives weapon out of their hand suddenly to wound him or her. If one rage, let the other pray and be innocent, per­haps the Lord will do thee good for their wrath. Consider each other, the party in coole bloud, consider of the other party, as of a man in drink, prevented by his passion that masters him: Doe not now adde oile to the flame, and drunkennesse to thirst: But remember, now God tries me! These words are as stinging as fiery darts, this tongue is set on fire by hell, but now doth the Lord vex every veine in my heart to see what mettall I am made of: If now I listen to my lust and outshoot the Divell, I may set a marke upon my selfe and be ashamed: but if I can possesse my soule with patience now, and keepe my fort strong, I shall shew my selfe a man, or woman stronger then a conquerour. Luke 21.11. I will deny my selfe therefore and take away anger from mine eyes, Ecles. 11.10. and distemper from my heart: I will seasonably give over strife lest it become as a fire broken out, or as the barres of a Palace. Better so, then let your shames breake out to others, and so be faine to put your quarrells to arbitration, and then your selves shall be the first that repent it. The like I say to you all, brethren, in your worldly dealings and controversies, or in those tetches which you take each at other. Breake not out to open words of defiance (upon meer conceits) but weigh the reports, perhaps they come from tale-bearers, examine your grounds, and although you finde truth in them, yet see what construction they will beare; Jam. 4 4. consider that the spirit that is in us lusts after envy: If these reports will not beare a good censure, yet coole your hearts first, then debate the quarrells in coole bloud before witnes­ses, if the fault be proved, let it be sufficient that he is convinced; but let not words, blowes and sutes follow, as if you were heathens! Oh saith one! Shall I endure such a base fellow to overcrow me? No, hee shall well know I am a better man then himselfe ere I have done with him: Oh earth, earth, earth, heare the word of the Lord! Abate thy heart, abase thine heart, and doe as he did, Humfrey Mummouth. who meeting his enemy who had sought his life when he could have crushed him, entreated him to bee friends and brake his heart! doe thou so and prosper.

Touching the second point of inferiours attempting superiours, 2. Branch. Instruction. Inferiours dealing with superiours, must wisely observe wh [...]t their persons will beare. let this caution be observed from Naamans servants, that we wisely observe what our persons will well beare and admit. Inferiour mens sway and stroke will goe but a little way with superiours. The meannesse of the one and the prejudice of the other will be barres. Yet so it may fall out that necessity may put some calling upon an inferiour, as when there be no superiours or equalls present, when silence would embolden the of­fender much, when the glory of God lies at the stake unavoidably, and especially when the grace of the reprovers wisdome may be like to over­match both his owne meannesse and the others stoutnesse. Otherwise [Page 330] there had need be great caution lest inferiours rather run themselves into the suspition of sawcinesse, receive great affronts and discouragements, (if not wrongs) from the reproved, lest also the offender be more hardned in his sin, A caution. and the ordinance with the fruit of it be dishonoured and unprofi­table. But (to returne) if God doe intimate to the spirit of any wise infe­riours that they ought to reprove, then let them suspect their owne per­sons, and beware that they make no open contestation, but bee content with privacy, where no affront may be given before witnesses, especially let it be carried with great aloofenesse, and rather with insinuation of an error, then taxing openly, exhorting rather to a contrary duty, then re­proving the fault downeright: 1 Tim. 5.1. Rebuke not an Elder, (not onely a Mini­ster, but a superiour in any eminency) but exhort him as a father. Other­wise if God afford not discretion and opportunity, better is a warranted silence, and commending the cause to God with some item of a grieved heart, then a rash venturing and rushing beyond our bounds. But to bee sure, let all lenity bee used, all possible acknowledging of their places, yeares, worth and worship, give them all their due, both titles and prai­ses to the uttermost, that it may appeare, the reprover is so far from pre­sumption, that were it for the meere regard of the offenders soule, the glory of God and the discharge of conscience with peace, the reprover would much rather have chosen silence, then to attempt reproofe, and so leave the issue to God. So much for this second.

Uses of the speciall fact of [...] servants.I come now to the Uses, arising in speciall from this example of the servants wise and loving carriage towards their Masters spirituall distem­per. And first, if it be so difficult a worke to ease a distressed spirit: Let Vse 1 all such as have obtained this mercy from the Lord, know, that they have met with no common mercy. Instruction. It is a peculiar favour to enable the Minister to speake a word in season to a wearied soule: But how much more for the soule to find the word, and to feele it to be so? Instruction to the heavy hearted, Proverb. is not as the gift in the hand, which Salomon tells us, prospers whithersoever it goes, and carries a commanding power with it. Esay 57. The setling of a distressed heart by coun­sell, is a mer­cy highly to be prised. No: To speake to the heart is Gods worke, whosoever be the instrument; and none can create the fruit of the lippes, save onely hee that first created and formed the body of the earth, and breathed into it the breath of life. We Ministers may speake to the eare, discerne and advise, urge, answer doubts and convince, but the spirit of grace which annointed the Lord Jesus to bee the Prophet of his Church, can carry those words into the soule, and cast them there as seed, and give them a body and being; altering ignorance, doubting, feares, deadnesse, bon­dage, insensiblenesse, infidelity, heavinesse, into light, resolution, hope, life, liberty, feeling faith and comfort. He that said, lift up thy voice as a trumpet and convince my people of their sinnes: and againe, Comfort ye my people, comfort them at the heart; meanes not, that we should pierce into and reach the heart (for we cannot get to it) but that we bee the messengers of peace and glad tidings: God onely must by his Spirit convince, Joh. 16.9. and he onely can carry consolation through those manifold turnings and crooked windings of the soule, even home and close to the heart rootes. He onely can say, My doctrine shall droppe as dew, Deut. 32 1. and as the small raine wetting at the roote. Therefore whosoever [Page 331] thou art, here in this audience whom ever the Lord hath caused to breake through the hoast of discouragements, and to consult with the Minister, sincerely aiming at the true ends of counsell, and hath also met with thy speciall disease, spoken to thy heart so, that it hath gotten a reall bottome out of the word and promise, for the sole of her foote to rest up­on against feare and doubting: Oh! learne to prise such a favour above all treasures.

Elisha was sent but to one leper, as many as there were in Israel; and did not he esteeme that priviledge? Let the 15.16. and 17. verses wit­nesse for him: So the Minister of God goes to hundreds of sicke and afflicted ones: But perhaps he is sent in the spirit of counsell and sealing up of peace through pardon to a very few: It is their portion to whom it pertaines; those must partake it who can receive it, and only such can be thankefull. What is the cause why we comfort so many through the se­ven yeare, of whom perhaps wee heare no more againe ever after? Our feete are not beautifull to the most of them; they never imbraced the power of truth, they despised the counsell of God for their salvation, and the consolations of God seemed small things unto them: They have got that they came for, a kinde of stopping of their outcries of conscience, their wounds are kept sweete and doe not rankle (as they thinke) they can now follow their businesse, and goe about the world at their pleasure, pleasing themselves with that the Minister hath said unto them: And that no man shall pull from them, for it pleases them well to heare them­selves to be under the condition of grace, that faith belongs to them, that the least desire of faith is faith: But alas! They are comforted all at once, their comfort growes not as their doubts grow, they are not unsatisfied in seeking it, they are not afraid to deceive the Minister about their con­dition, and so deceive themselves: But a dead comfort they are content withall, and if any call it into question, they stoppe his mouth with this, the Minister of God comforted mee with such and such texts. But oh thou beast! It appeares since by thy base and common course that the Minister of God was deceived in thee, thy glosing and semblance of sorrow, thy selfe-loving complaints, and desires, and thirstings, decei­ved him, and thy selfe also. Were that Minister to conferre againe with thee, upon due knowledge of thee, he would professe thou deceivedst him and thine owne soule much more; for hee never comforted thee o­therwise then upon such conditions as thou never hadst: But I digresse too much.

In all these respects I say, Conclusion. who ever thou art who canst unfainedly speak it, that God by the Minister hath met with thy sinne, humbled thee for it, let in some glimpse of mercy to stay thee for a time; not suffered thee to rest there while thou couldest see how that light encrea­sed as the day, and how it bred in thee such affections, as brought thee to settle upon the free and eternall satisfaction of Christ for pardon and peace: I say, in what poore measure soever these have beene wrought, yet thou hast felt scales to fall from thine eyes, deadnesse from thy heart and grace to enter by degrees, till thou sawest cause to rest in some sort upon the naked love of the promiser: Thou hast infinite cause to blesse God all daies of thy life. I will not now bid thee beware of forgetting [Page 332] the Minister of God, and passing him by as a stranger (as hypocrites do) for thou shalt prise him above the parents of thy flesh; doe otherwise if thou canst, Gal. 2. he shall bee so deare to thee, that thou shalt pull out thine eies to doe him good, yea esteeme him as one of a thousand; and there shall be a perpetuall ascent of praises to God from thine altar, it shall smoke continually; and although thine edge may blunt, yet thy metall of admiration and thankes shall abide for ever. Consider tenne miscarry to one that prospers by counsell; they returne to their old sloth, ease and distempers, they relapse to their worldlinesse, selfe love, and lie un­der a clod; If then thou hast beheld the wisdome, and savoured the good of the ordinance, try thy selfe throughly, as touching the fruit it hath wrought in thee, take not glasse for gold, and pebbles for pearles, be sure the Lord have thee in a cord surely bound to him, for playing the starter and time server (as most doe) and I say, give over the Lord if thou canst; But surely while these coales are in thy bosome thou shalt be burnt, and as long as thou hast this treasure about thee, thou canst not, wilt not chuse but bee exceedingly thankefull and cheerefull. So much for this.

Vse 2 Secondly, let it bee a speciall caveat to Gods Ministers, is it so choice a peece of worke, Admonition. 1. Branch. M nisters must not count this a sl [...]ght worke. 2 Cor. 1. Esay 50.4. to speake a word in season to a heavy heart? Doe not imagine the art of that to bee so easie (as most Ministers doe) the worke whereof is so difficult, and the fruit whereof is so pretious! Thinke it not a small thing to be a Minister of reconciliation. Paul saith, God hath made him meet for it, hee had comforted him, that by his consolation hee might comfort others. A tongue of the learned is no easie matter to come by. M.R.G. Once an holy man in this Church, after long labours in the Ministery (though contrary to some mens judgement) thought it meet to leave his charge, to betake himselfe to the worke of speaking a word to the weary; as seeing it to be a full work, & great use of it, & finding himself fitted. I would not advise any to do so, (whom God holdes in) but I would have none (of what parts soever) to thinke this an easie gift; such an one as will flow from the meere habit of his under­standing, studies of Divinity, or paines in preaching alone: Discerning of leprosie was a peculiar skill of the high Priest. Read Levit. from the 12. to the 15. So this is a speciall gift by it selfe, obtained by study of thine owne heart, acquaintance with the infinite windings and subtilties of it, by much selfe-deniall, much strife in applying the promise: Also much experience is required to judge aright of the states of the distressed, much reading and through acquaintance with the Scriptures, much meditation and conference, much praier both ordinary and extraordinary must prevaile with God for it; Helpes to en­able a Mini­ster to it. yea commonly it is the gift of such as have beene much buffeted with temptations, humbled and tozed under Satan and their owne cor­ruptions; such as have wrastled much with the Lord for a blessing, and halted upon it, that they might not be puffed up, but learne to be willing­ly under infirmity. I say, it is the gift, for the most part, of such as have laboured to destroy their sense and reason in and by faith and the pro­mise, holding the realnesse of it from the truth of the promiser, whatsoe­ver flesh say to the contrary.

Yea it requires great love, a meeke and tender heart, burning with the [Page 333] weake, to be all in all for Gods ends, losing our owne in his, and cleaving to the worke for Gods cause unweariedly, against discouragements whatsoever. I exclude no other learning, arts, tongues, for a Divine, but for this part of Ministry, I say, there is another course to be taken for it. Alas! who should wonder that there should be few counsellors (under the Lord Jesus whose office it is, Esay 8.) of distressed ones? Nay, that in stead of comforters, there should bee so many discouragers and mise­rable comforters? Alas! there are few that taste the method which I have spoken of. If it were but this one thing alone, it might easily resolve us of this wonder, even to think how few there be who discerne aright of soul diseases, or the estate of the poore, as the Psalmist speaks! How easie is it to be cheated by the cunning tricks of base hypocrites, who come onely to serve their owne turnes? How had blinde Ahija been deceived by Ieroboams wife, but for God? 1 King 4.4.5. I professe of late there came to my selfe a drunken companion for comfort! and if God had not specially armed me beforehand, and discovered his spirit, I might have beene de­ceived in him, and when he was gone, hee reported me to be unchari­table! But all that knew him, knew that he slandred me! Who is suffici­ent for these things? If God keepe the state of a poore soule from us (as Elisha said of the Shunamites dead child) how shall we speake to the pur­pose but patter? 2 King. 4.27. How many worthy and wise ones have beene mista­ken? (for I speake not of such as will thrust themselves upon the worke, when they want all manner of meetnesse, and so will goe through stitch and say somewhat, though to the banning and perverting of the parties, rather then the setling and comforting) How hard is it often to judge of sorrow, whether it bee worldly or godly? Have not both as deepe pangs one as other? And although it be spirituall, yet how hard to dis­cerne sorrow comming from the terrors of the conscience, or arising from the hope of the Gospel? How easie is it, out of a present merci­fulnesse of heart to one in trouble, to goe rashly to worke, and to apply plaisters to a freshly bleeding wound?

How many loaden wretches with the guilt of their daily revolts and lewdnesse, come roaring to a Minister for ease, meerly from an horror of heart, no way desirous to bee broken off from their course in evill, but onely from the hell of their conscience, which if they were rid of, they would returne to their vomit worse then ever? Who would thinke bleeding at the arme, would stanch bleeding at the nose? That is, that it were a medicine for such a one to bee drawne into more true horror by the word, for sinne as it is sinne: And yet no other remedy will ease such a one: Who is able to discerne diabolicall injections (which may be per­ceived by the unnaturalnesse, hideousnesse, dogging and pertinacy of them, and the like,) from evills of our owne wilfully committed and polluting the soule? For why? Both may seem to cleave to the soule, the one as fast as the other. And so I might bee endlesse. I spake of a great many of these difficulties in the third Reason. Is it then an easie thing to speake a word in due season to one that is weary? No doubt­lesse.

I conclude therefore, let it be a caveat to all Gods Ministers whom this worke concernes, as not to put it off, (being one of the maine peeces [Page 334] of our calling) so neither to rush upon it suddenly and without due pre­paration: use those directions before named, and joyne this last, to seek of God a wise discerning spirit, (for that gift is not wholly absent from the Church) to put a difference betweene things that differ: Which meanes being used, and love setting all on worke as the chiefe mover, it shall not be difficult to doe that in time and years, which perhaps at first seemed hard. God will blesse experience, and make this yoke (for so it is to the flesh) easie, and this burthen light. I would have come to the other branch of the caveat to the people. But time cuts mee off: muse the while of these, and we shall proceed to the rest the next time, if God will. Let us pray &c.

THE TWELFTH LECTVRE Still continued upon this thirteenth VERSE, &c.

I Could not (brethren) the last Lecture, finish the point of the Religious service done by these servants to their Master; wherein I observed the qualification of their persons with love and lenity, to advise him for his good. I have opened the doctrine already at large, and made some generall Uses, and some in speciall. The last was Admonition to the Ministers, with the which I have done. The next followeth now, as God shall guide us: Concerning both Ministers and people, and that is exhortation: Therefore (brethren) if the worke of speaking to the weary soule bee so difficult: First, let me speake to you that are to be comforted, and to re­ceive instruction by the Minister of God. The people must beware lest they turne away from counsell of their Mini­sters. And the thing to which I ex­hort you in generall is, that both you beware lest feare or sinfull shame hold you off from counsell, and then that ye fitly apply your selves to the advice of the Minister of God, not to hinder, but to further the worke of your owne soules. If a man that hath a bone out of joynt could helpe the arme of the Surgeon (who wants strength) to thrust it in againe; how gladly would he assist him in so hard a worke, rather then by his wilfulnesse abide long in his paine? The misery of a soule out of [Page 336] joint, and of a conscience wounded, farre exceeds all bodily paine, and all the skill of a bodily cure: How then should wee frame and accomodate our selves as by praier, so by all other meanes, to the skill of such as God hath given us to be spirituall fathers, and to be restorers of us being out of joint?

First, therefore (brethren) let me advise you ere you goe to any coun­sellor, Gal. 6.1. goe to God to plant and set your hearts aright to receive counsell. It is said, in Zachar. 5.4. that the lampes which were to bee replenished with the oile dropping from the olive branches by Gods providence, were situated so aptly under the dropping bowes, that none of the oile dropped beside, but all fell upon the lamps underneath & fed their lights. So would the Lord have all who goe for advice to his Interpreters; hee would have them carry hearts well planted, wise and tractable to receive what is put into them.

Perhaps some may wonder at that I say, considering how hard it is for a sad and distempered spirit to come with moulds ready to receive the molten mettall of Gods promises to bee fashioned and formed thereby: But my meaning is, that whatsoever their distemper bee, they would strive by all means for such a calm, equall and teachable spirit, as may be subject to counsell when it is afforded them out of the word; otherwise they resist the ends of the ordinance. For why hath the Lord appointed the gift of counsell save to settle and stablish the weak? The Minister (I doubt not) being wise, may both supply the office of liquor and vessell also, counsell I meane, and an heart to receive it, if God fit him for it. But the worke will be the sooner at an end, if all such corruption as wil­fully cleaves to the distressed spirit be first removed.

1. Counsell.Therefore first, let all such goe to God by praier and acquaint them­selves with him, and him with their wants, beseeching him who is the eternall counsellor, to order their unquiet and unsetled spirits, to se­parate all carnall and worldly distempers, passions, ends and respects from them; to shew them how to picke out an end out of the ravelled skeine, and cleerly to discover the malady unto them: To take away all such mistakes and errors from them, as might cause them to misconceive their estate and to thinke it other, better or worse then it is, and to sepa­rate the precious from the vile, that is, the worke of his owne convincing spirit, from the worke of their owne rebellious nature, their discontent, their fullennesse, melancholy, feares and other extremities that cleave unto them: Also that he would shew them what hee hath done for them already, that they may not provoke him by unthankefulnesse, and what is yet to be done, and at what especiall knots and objections they sticke, what their chiefe barres and lets are which most hold them downe; and if they cannot feele themselves rid of these confusions of spirit, yet that the Lord would take away that wilfulnesse of stomacke, that crossenesse, that waywardnesse, which makes their disease so ranckle in them, and send them to seeke advice, with a minde desirous to subject it selfe to God and to his ordinance, and to mourne when it cannot, being held in the chaines of it owne horrors or rebellion.

And secondly, let them commend the enterprise in hand to God for successe; that the Lord would bee pleased to dispose of the understan­ding [Page 337] of him that is to advise them, that he may bee as from God unto them like Elihu; that he may discerne of their complaints, rectifie their errors, meet with their corruption, shew them their state and wants, and comfort them at the heart as God allowes them: That if they cannot at the first finde stay and support, yet (if they see but a little light at a crevis) they may be glad of a little and not be dismaid; that they may seeke still after counsell, till the worke by degrees be perfected: that they may not lay stumbling blocks in their owne way to fall by; but hold the measure of light (so farre as they are come) waiting till God reveale the rest, and not defiling their consciences the whiles, Phil. 3.15. and so make the worke new to beginne.

Thirdly, that the Minister of God may be wise as an Angell of God, as well to find out apt and meete Scriptures to encounter the soule, (as the need thereof requireth) either threats, or promises, or other senten­ces; and when they see that these are urged not by the authority of a man, but of God, (whom they only must look at in this case and not man) that then their base hearts may no further kick, cavill and gainesay, and so put the Minister of God to a double toile, not only to conflict with their reall distresse, but also with their wilfull and accidentall sullennesse, pride and rebellion.

Fourthly, let them crave of God a wise utterance of their estate to the Minister of God or at least an inckling thereof, that it may not be mista­ken; for a crooked rule being put into a mans hand, will force him to make a wrong line, though his skill be good enough to draw a right one.

Fifthly, chuse thee out a faithfull interpreter, one of a thousand, for love, lenity, skill, patience, long suffering, bowells of compassion and experience: For such a mercury is not made of every blocke; thou maist else light on miserable comforters.

Sixtly, above all other things, let such persons beware of any base motive or principle, leading them to aske advice; let them not affect any sinister respects, nor aime at any base ends; to bee noted for zeale, to thinke themselves safe, because they have taken counsell, to choake and smother the accusations of conscience, to make them bolder in sin, to pretend and alledge the counsell and comfort of such a Minister, to harden themselves against any just reproofes which after may bee urged upon them, and the like base ends, whereof the bouget of mans vile heart is fraught and full, especially in this formall crafty age, wherein every one will be Religious, and Satan transformeth himselfe into an Angell of light. For by this meanes that uncleane spirit will returne with seven worse then himselfe and defile more dangerously: But let thy aimes in this worke be honest, simple and sincere, to goe forward with God ac­cording to thy light cheerfully and humbly, and so looke to prosper.

Secondly, for the Minister of God; let him be exhorted also, first, 2. Branch to Ministers. 3. Things. Abhorre er­ror and pre­judice. 1. Error. to cast out all bad principles perverting the spirit of counsell, and crossing the gift of restoring the weake. And these are first, a prejudicate sowre heart enclined to sinister thoughts of the afflicted; conceiving them according to carnall reason, and not discerning the worke of Gods spirit in such. This is no common grace to have a cleere spirit this way. For the spirit that is in us lusts after envy. We are all a kinne to old Eli, who [Page 338] seeing poore Hanna sitting sad, with her lippes moving and no voice, thought her drunke: But when he perceived her to bee a woman of a troubled spirit, 1 Sam. 1.13.14. powring out her soule from a full heart to the Lord, and understanding the cause, he became a Prophet of God unto her, for her satisfaction and comfort. 2. Error. 3. Error. Beware therefore of a base heart of prejudice, error, misprision, rashnesse. (And yet take heed also that love and pitty, make us not too hasty in comfort.) Also ease, unmercifulnesse, unbe­teamingnesse, sullennesse, uncharitablenesse, wearinesse, and loathnesse to be enlarged in our bowells, as the Lord allowes us, of which disease Ionah was sicke. 4. Error. Also waspishnesse, suddennesse and hastinesse; where­by as Physitians cutting off their patients in their complaints they are im­patient to heare, and so discourage them. I confesse that the talkatives and vanity of many weake ones in their complaints, (who in stead of in­clining their eare and hearing, that their soules might live are swifter to jangle, & to neglect that which which is spoken, then to marke) and have never done with idle repetitions, may sometimes cause a wise counsellor to chide and reprove them justly, yet with tendernesse and meekenesse. And the like I may say of those endlesse answers which many make, when they are demanded how counsell hath prevailed, and they rather bewray themselves worse and worse, then better and better; for though it be not in our power to settle the spirit sooner then the Lord please, yet it behoves not any distressed soule so to nourish themselves in their low­ring and distempers, as to dismay the Minister; but rather by wise con­cealement or desire of new satisfaction to draw his heart to pray for them more earnestly, and waite more patiently till the spirit shall blow peace upon them.

The second duty. Practise.This preparation being made, the next exhortation is, that the Minister of God do first meekly, & then wisely, speak to the heart of the afflicted. For the first of these, it is a duty much pressed and exemplified in Scri­pture: I say a mercifull and loving heart of fellow feeling and tendernesse to the heavy: Fot hereby the Minister of God conveieth the heart of the Lord Jesus into the soul of the afflicted; of whom it is said, He had learned compassion towards them by his owne sufferings, Heb. 2.18. that so he might pitty and succour those who are tempted: And surely wonderfull use there is of this grace. For alas! in these troubles many a poore soule (though not wilfull, yet) is not her owne because it is overpowred with the violence, hideousnesse, and irkesome of temptations without, feares and unsustai­ned horrors within, so that for the time, it hath no power of fastning upon counsell be it never so strong, nay the stronger it is, the harder to enter. It must be time and stanching the bloud and waiting by degrees, putting in here a droppe, a line, a little and there a little into the soule, which must winne such an one to some hope by degrees. Some texts observe for this. Elihu seeing Iobs state sore snarled by his prejudicate friends and by the self-love of his own heart, & that it was hard to reduce all to a mediocrity, applies himselfe in the spirit of singular modesty and meeknesse to be a mediator between them: Job 32. Behold, saith he, I will not deale harshly in misjudging thee, but be unto thee as thine owne soule, this was the next way to redresse his sorrowes. So Paul to the Galathi­ans, when he had sharpely reproved them, yet seeing many of their [Page 339] weake mindes entangled, tells them, My little children of whom I tra­vell againe, till Jesus Christ be formed in you: They had fallen into the hands of false teachers, who had made their state more dangerous: Gal. 4.19. And what doth hee? Meekely and lovingly he bestowes the paines to travell againe of them: Simil. A woman hath enough of breeding her fruit once and bearing it once; but wee should count her a very tender mother which should beare the paine twice, and fellow-feele the infants strivings and wrastlings the second time, rather then want her child. So Paul here is content to beare the paine twice of travelling for these Galathians, (hee meanes not a second birth, but a second travell to reduce them home to Christ from their errors) and to sympathize them so far for their good, till they felt Christ againe revived in themselves, after a former miscar­riage and false conception.

So in Gal. 6.1. The Apostle againe, doth require those Galathians which were strong, to restore in the spirit of meekenesse such as were fallen, the word is set in joint: Be meeke and worke in the bone with much oile, that so it may returne againe into the socket with lesse paine. And Ezekiel tells us, Ezek. 34.16. that this is one peculi [...]r property of a true shepheard, that hee seeke up the lost, and suffer not the bitten or broken to perish, but carry it home upon his shoulder, tender it, dresse it, and binde it up againe. These and the like places shew, with what spirit the Lord wishes such to go to work, & even so be it with us in Gods fear, limpe with the halting, lispe with the stuttering, sit still and be silent a while, till deepe affliction can speake out, helpe forth the words of the distressed which sticke in the passage, be tender, and pitifull, till God draw the heart by these cords of a man; Hosea 11.4.13.2. and be as the Master of the cat­tell who taketh off the yoke and layeth meat unto them, yea as the Lord Jesus, who would not breake the brused reed, Matth. 12. nor quench the smoking flax, till judgement brake forth into victory. Iron and steele come not to an edge without much oile.

Thirdly, 3. Branch. apply counsell and remedies with all wisdome and season­ablenesse, speake a word in due season. Now here the maine worke lieth. But some may aske and say, how should I performe this duty? I answer, The variety and difference of estates, admit no rules in generall; onely to satisfie the desirous, I will instance in a few kindes and shew what remedies most fitly agree with them.

Observe wisely and discerne the estate of the afflicted, Rules for this. and that will be a great helpe to tell a qualified counsellor how to judge both of the malady and medicine. For as it is in bodily diseases, each one hath his severall symptomes which are not easily concealed: So it is here. A wise man will discover the sore by the behaviour of the party, both for the kinde, the measure, the continuance of it, and accordingly apply himselfe.

First then let it be one caveat, 1. Discerne and separate mixt sorrow from [...]gle. that we observe whether the dolor bee single and simple, or mixt and compounded: If it be simple, the trouble is the lesse: But if mixt, that is partly temporall, and that first and chiefe, partly spirituall: The way is, first, to separate the one from the other, and not to multiply spirituall comforts to such a one, for his disease ad­mits none, because the roote is carnall: And although it have ceased also [Page 340] in part upon conscience yet at the second hand: Here then, labour to lessen and diminish carnall and worldly griefe, if it can by any meanes be removed, as if it be a crosse upon the name, body or state, see if that can be effected, and then you shall see if there continue any sorrow, if it doe not, it was meerly carnall, and no spirituall in it; if that cannot be removed, then labour to divert the heart from the outward to the spiritu­all; and that thus: First, shewing that this without the other is fruit­lesse: That the soule may bee as miserable without it as with it: That love or hatred stands not in it: That it may easily deceive a man about his sorrow: That God either sends it as a needle to draw the thred of godly sorrow after it, by the stirring of the spirit, or else to leave the soule worse, and that if it vanish as it came, it will be so: That the nature of it is deadly, for worldly sorrow causeth death. If these motives scatter the carnall sorrow; and the spirituall remaine, then it is from God: And then the counsell is, strive not to remove it at first, but to ground it well upon the word, that it may seaze kindely, and so deale with it according­ly, as in the rules following.

2. Rule. Discerne dia­bolicall tem­ptations from inward.The next is, discerne diabolicall injections and temptations from the troubles arising from our selves. Here the counsell is, strive by all means to resolve the party that the Divell shall pay for his own sin; Suggestions terrifying the spirit from Satans malice, are none of ours: Judge them by the disproportion to the souls disposition, their unwelcomenes, their irke­somenesse, desperatenesse and tenaciousnesse. And if a poor soul can tru­ly say, they are none of hers, although she cannot be rid of the insulting of this god of flies, yet by praier for riddance, constant detesting to have fellowship and consent with them, (whether thoughts against God, his word, the Ministry, Heaven, Hell, Providence, Religion or lusts and vile affections,) the Lord will weaken them, and not suffer thee to bee held under temptation: And to say truth, violent, externall causes last not long: The greatest danger is, lest the heart being rid of them, wax wanton and secure, and bee not humbled for that corruption, whence these have their welcome and fiery fiercenesse.

3. Rule. O [...]serve the measure of the trouble.The third rule is, observe wisely of what measure the trouble and af­fliction is: If it be moderate, then proceed accordingly: But if it be ex­cessive, so that extremities may be feared, succour the fainting heart with some hope, even at the first, though perhaps the condition of it may bee farre from applying a promise: Yet because the horror or trouble may threaten despaire or violence: Shew such a one that the Lord de­lights in no such thing, but in mercy to the oppressed; and when the heart is eased, then returne to such a method of counsell by degrees as their estate needeth. Necessity as we say hath no law: Much may be done to avert a present danger, which else might stay longer. The jaylor was to be staid for feare of selfe-murther.

4. Rule. Whether ter­ror come from sin or feare of pu­nishment.Fourthly, discerne wisely of terrors of conscience, whether from sin as sin, or as a mischiefe which cloggeth and loadeth the heart excessive­ly. Many a wretch (and these dayes are full of such) will roare and cry out of himselfe, the horriblenesse of his sins, their returns upon him after intermission, not from any true abhorring of the evill of them, but be­cause God dogs his cursed heart, (delighting in those evills) with shrewd [Page 341] terrors, which although they are two extremities, I meane great swinge and sweetnesse in sinne, and great horrors for sinne; yet nothing hinders why both may not be at once, and yet the mediocrity farre off. In such a case, to beleeve such a wretch for his outcries and horrors when it is manifest, he doth but seeke for hope, and sodering, and possibility of pardon that hee may returne to his vomit the more boldly, were to adde oile to the flame. The marke of such is this, their object is that which presently pinches them; you shall heare little or no aime at Christ and his sweetnesse, for they regard it not: The counsell is, to hold them hard to the law, that their soules may bee under bondage of sinne as sinne, and not onely under present accusation. If this prevaile not, they will rush themselves quickly out of their horrors into prophanenesse more and more. And had not comfort beene well be­stowed upon such as need none?

Fifthly, though thou perceive the soule to bee under bondage, 5. Rule. Consider whether the frame of the heart under conviction, be tame or rebel­lious. yet consider well of what frame the party is: If the heart bee rebellious and that sinne doth wax more sinfull by that conviction; then (though it bee a good signe for time to come) yet the Lord makes no haste to comfort such a one, till his rebellion bee brought downe; and then his heart will be doubly humbled both for guilt and rebellion also: It is meete that some should lie and wait under their legall abasings, because else, commonly they returne to their old byas againe, if they come not to see how out of measure sinfull sinne is in her nature. I observe it in this age of ours, that the law troubles few, except some violent crosses attend it, which argues that they will hardly hold humble when their troubles cease. Be not too hasty therefore.

Sixtly, when thou seest it a season to speak a word to a poore soule, 6. Rule. Observe due season. de­ferre it not: For there may be as great perill in delay, as in rash haste: And shew thy selfe as carefull and cordiall in pressing of a promise earnestly and effectually to a soule in case to receive it, as thou wert backward in applying it till it was so: A loaden soul is under the condition of the pro­mise; and therefore to delay such an one from it is to defraud it of her portion due to it, which is a worse sinne then rashnesse, even as despaire is worse then presumption. To this end, bee conversant with the pro­mises, and be able to apply variety of them not knowing which may prevaile.

If the affliction bee an holding downe of the soule from beleeving, 7. Rule. Whether un­der the condi­tion or no, what lets it, or if so, what hinders belee­ving? when as yet it is under the condition of the promise; search out what the speciall stoppe of the soule is, and accordingly apply remedies. For instance, if the soule be tossed too and fro between the condition and the performance, labour to settle the heart upon the condition first, proving it truly loaden, and hold it there, telling it that the Lord is willing that it hold that which it hath gotten, and then it shall be more easie to finish the other worke. If the glasse bee shaken who shall see his owne face rightly? So againe, if the feare be that it hath not the conditions of the Gospel, or hath them not in such a measure as it ought; resolve such a one that the Lord having wrought a true loading in the soule, will also worke the same to the sight of ease by the promise; which promise as it appeares more and more reall, both in the meriter and the [Page 342] offerer; so it must needs afford more hope, more desires, mournings and longings after it: As for the measure of these, God snares no poore soule with them: Be it never so feeble and brused, hee will not breake it. So againe, if the trouble be, that it hath long waited and is weary; that the heart is exceeding hard, corruption very strong, others are got before us, we are afraid we be not elected wiih a hundred more, apply the remedy thereafter: And whereas the maine stoppe is Selfe, and aiming at our owne ends, and a dead heart to beleeve, let the counsell be thereafter: Subdue the base heart under meer mercy, enlarge the glory of the pro­miser, above the gaine of the beleeve: Also bee well exercised in the thorow opening and urging of a promise on Gods part, by enlarging the length and depth, of the free, full and faithfull heart of God, infinite­ly above that which a soule can long after. But if I should enter into particulars, I should be endlesse.

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

9. Rule. In deadnesse of heart &c. Psal. 42.If the distemper arise from the deadnes of heart, strength of some pre­vailing corruption, decay of faith, ove, zeal, tendernes of heart; the party is to be encouraged by the examples of the Saints, whom the Lord hath rai­sed up in the like eclipses & wanzings of spirit, and that by the recovering of the ground of comfort, viz. the free promise of God, who (although his people doe withdraw from him by unbeleefe) yet doth not change as we change; but rather abides one without any shadow of change, and cannot deny himselfe, though we beleeve not; but rather will revive us againe by his word, that we may live in his sight, and goe in and out with him as in time past: especially if wee can prove that our ebbings and de­caies doe not proceed from wilfull withdrawing our selves.

If trouble arise from particular feares or staggerings, which touch not a Christians freehold, 10. Rule. Speciall feares &c. but onely his welfare and welbeeing, as namely from some straits whereinto he is fallen, or temptations of Satan, which he cannot answer, or melancholy, or the darkenesse of Gods administrati­on of his Church, suffering his cause and people to goe to the walles, and his enemies to prosper, with sundry such like, which befall a man in the course of Christianity; the answer must lie according as the trouble lyes: As that God is not tied to one course with his Church in outward things, his best servants have had greatest straits: That we must not so much looke at the troubles we meetwith, as the promises which we have [Page 343] to support us: That the wicked have prolonged their malice and the righteous have perished in their innocency, and yet the whiles God hath beene most righteous. And so much for a draught of these instances; according to which, others (which are innumerable) may be conceived. And therefore to finish the use, let the Minister of God wisely apply himselfe to this worke, as knowing it to be most pretious, necessary and honourable; unto the which not onely is annexed speciall encourage­ment here, but also hereafter: Here a savoury report, and the loines of many poore soules blessing God for us; herereafter blessednesse it selfe and shining in glory, and that so much the more brightly, by how much we have converted many, as Daniel speakes: And as for the diffi­culty of it, the Lord is able to make it sweete and easie by custome and experience, to such as desire to bee faithfull. And so much for this second qualification of these servants, to wit, their milde and wise carri­age to their Master in this his distempered condition.

Now according to my former method, I proceed from the persons at­tempting, to the attempt it selfe. Wherein I considered in the servants a secret taxation of their Master, which I call so, because it lyes onely couched and conveied closely, (as became inferiours) in the manner of utterance, for it is an expostulatory question, intimating their dislike of the distemper which he was in, and that Selfe and carnall reason where­by he was carried against the Prophet: As if they had in plaine tearmes said Master, this thy descanting against the Prophet, by thy cavills and carnall reason, is not comely for a man in thy case: If the Prophet had said some great thing, thou seemedst forward to obey, why then dost thou so cavill and contradict him in this his message?

The point is, Selfe with carnall reason, Doctrine. Selfe and car­nall reason are justly reprove­able. and such like scurfe in rejecting the word are justly reprovable evills. Touching this point of carnall reason, I have said much of it already, here I repeat nothing: If the va­riety of the doctrine will adde any other things worth observation, I will onely insist thereupon, and that very shortly to shunne tediousnesse. First, some proofes of Scripture, and then some reasons will bee needfull to strengthen the point.

For texts first, Proofes. Num. 11.22.23. when Moses objected against the Lords power to send he murmuring Israelites meate in abundance, saying, this people is six hundred thousand foot men, and thou hast said, I will give them food a whole month; shall the flocks or the heards bee slaine to suffice them? Or shall all the fish of the sea bee gathered together for them? What doth the Lord answer? Doth he put up this carnall speech? No: Hee cuts him up for it: Is the arme of the Lord, saith he, shortened? Thou shalt see whether my word shall come to passe or not? Another Scri­pture like it, Numb. 20.10.11. is that where the people murmured for water not at Rephi­dim, Exod. 17. but at Kadesh; whereupon the Lord commanding Mo­ses to satisfie them by smiting the rocke: But they in an indignation at their basenesse, outshot them in their owne carnall reason, saying, come onye rebells, hath God nothing to do, save to give you water out of the rocke? And he smote the rocke twice, first doubtingly, what came of this? The Lord was extreame angry for this carnall opposing the word, and causing those rebells to distrust God double. Therefore (saith hee) [Page 344] because ye beleeved me not, to sanctifie me in the eies of this congrega­tion; therefore shall you not bring the children of Israel into the land which I have given them. Marke, here seemed to be a lesser sinne, and a greater punishment: For (might Moses have said) Are not rebells to be children? Yes, in due season, but not then when the Lord was working a miracle among them: Therefore together with a checke hee incloses them with those rebells, both in the marke of their sinne, calling the place Massa and Meriba for their cavilling with the people, as he called that of Rephidim by the like name for their murmuring against God: And as he told the rebells that all their carcasses should fall in the wilder­nesse, so he told them that they should dye there too. A sad penalty, and reall reproofe of their carnality.

John 6.42.Another place is that of our Saviour, to those Jewes who following him for the loaves, were by him perswaded to behold himselfe the true bread and manna and water of life: This seemed to their grosse carnall sense senslesse, and therefore they aske, how shall he give us his flesh to eat? Our Saviour answers, Murmure not within your selves; you doe not well, you are but carnall in thus speaking, for you can doe no other then as you are; till my father teach you wisdome, it is not your reason can compasse my matters, you were as good hold your tongues as patter about them: So when Martha, (who yet before had said that shee knew Christ could doe all things) yet seeing the stone to be rolled away, Iohn 11.22.39. where Lazarus her brother was laid, cryes out, Lord by this time he stincketh, hee hath beene buried foure daies; but her carnality and contrariety so stancke in Christs nostrills, that he is faine to checke her, even before he did the miracle; Said not I unto thee, if thou wouldest beleeve, thou shouldest see the glory of God; as if he had said, why dost thou so crosse me in this my attempt? Were it not just to deprive thee of the miracle, seeing thou preferrest thy sense before my power? So Peter, when hee being bidden to come to Christ on the water, Matth. 14.35. attempted to come, and by the way funke, (through carnall sense, which told him that the waters were not things to goe upon, but the firme earth;) what saith our Savi­our to him? Oh thou of little faith! Is it not all one for my power to sup­port thee upon the waters as upon the dry land? Why didst thou stagger from my word? And many more might be heapt up to this purpose, all to convince, that although we might thinke it veniall for weake flesh to cleave to her owne carnall conceits, because Gods matters exceed her much; yet God having once testified his pleasure by his word, lookes that flesh lay hold upon her mouth, stoope to the Lord, and when it doth not, he may justly rebuke her. As Sarah for her laughing was checked, and Zachariah for his distrust, Luke 1.20. was not onely so, but stricken dumbe for three quarters of a yeares space, and all to teach them to preferre the word before their owne sense: So that even as Paul seeing Elymas to crosse his Ministery, Act. 13.10. and to harden Sergius Paulus in his infidelity, sets himselfe tooth and naile against him, and looked stedfastly upon him, saying, Oh! thou full of all subtilty and mischiefe, sonne of the Divell, wilt thou not cease perverting the wayes of the Lord? Even so, the Lord seeing this sorceresse of carnall reason standing at the elbow of the soule, to disswade and hold it off from beleeving, doth with indignation [Page 345] cut her up and say, Oh thou full of all venome and poyson, darest thou thus pervert the truth and faithfulnesse of the promise? And our Savi­our did the like to Nicodemus caviling against the mystery of Regenera­tion and Baptisme, what (saith he) Art thou a great Doctor in Israel, Joh. 3.5. and yet such a dunce and ideot in the matters of God? What a shame, and (as it were) a box on the eare was this, for such a Rabbi? And although he seemed to deale somewhat more fairely with Thomas in his refracto­ry stoutnesse of carnall reason, Except I see the print of the speare in his sides, and nailes in his hands, I will not beleeve; yet we shall see hee gave him a shrewd touch upon that mercifull conviction: Be faithfull (saith he) not incredulous: Blessed are they that see not and yet beleeve: Joh. 21. I tell thee, it is small thanke to thee to beleeve having seene. So much for proofes.

Reasons of the point are many. First this, It is the chiefe marke of all Reason. 1 other in Gods eye, and a duty of the greatest import, when the soule breaking through the misty aire, and foggy clouds which doe beset the clearesky, even as carnall reason overwhelmes the cleere promise; shall pierce and behold the word in her brightnesse and true colours: Oh! how it speakes to the heart of God, to be trusted upon his bare word; when the soule makes a tush of carnall objections, and saith, the word is against it: Examples we have of this also in Scripture: See Numb. 14.5. where the ten spies bringing a verduict of sense (by the terror of Ana­kims, and chariots of iron) to their brethren, and dismaying their hearts from going to Canaan: Lo, those two worthies Caleb and Ioshua, clea­ving to the word, made a tush at the other objections; If the Lord love us (say they) he will bring us into this land, as for these Giants, they shall be but meat for us: What are they to a word of an omnipotent God? What came of it? Surely the Lord tooke it so kindly, as he scarce knew how to expresse it; twice or thrice after he tells Moses, Caleb and Ioshua have honoured me before this people, and borne downe their wretched partners: Therefore of all the rest (who shall leave their bones in the wil­dernesse) these two shall inherit this good land. So David, when all the body of the people were scared and ranne from the Philistin, onely cry­ed, why? Who is this uncircumcised Philistin? what make yee of him? I make but a dead dog of him, a railer upon God and his hoast: 1 Sam. 17. And what came of it? God enclosed him (by his faith) into his hands, and as Heb. 11.34. he was made strong of weake, and put to flight an Army by that meanes. Paul also, Act. 27. when all were against him, both Pilate, Centurion and Souldiers, they all thought that there was no way for them but to perish; contrary to their feares, Paul is confident, that not an haire of their head should fall to the ground. For why? Saith he, although I see as much against it in shew as you doe, yet an Angel of God stood by me this night and told me so, and I beleeve God: Oh! how did the Lord honour him with the safety of all in the ship?

Now to conclude, if the Lords heart be so set upon beleevers: How must he needs cast a sad countenance upon them that overthrow his pro­mise, and will beleeve no more then they see? Contrary objects to those which are most desireable, must needs be most unwelcome? And [Page 346] if the one provoke esteeme, how can it chuse, but the other must cause indignation?

Reason. 2 Secondly, it must be needs a very reproveable evill which causeth such a fulsomenesse and wearisomenesse in Gods stomacke: Now wee shall note it in the Scripture, how loathingly God speakes of carnality, and a sensuall spirit in his matters. See Psal. 92. The Lord tells us, that he led the Israelites in the wildernesse as shepherds lead their sheepe, Esay 63. and all that they might see his workes and know him, and trust him the better: But (saith he) forty yeares long have I beene vexed with this generation; They have tempted me, proved me, and wearied me: Therefore I sware in my wrath, they should not enter into my rest. Why? Because all his miracles and deeds before their eyes, could not draw them to trust him, but (as if heathens) they would cleave still to their fleshly reason. Sure­ly he that sweares in his wrath to destroy, and is vexed with people, hee doth more then reprove. This for the second.

Reason. 3 Thirdly, for our selves, how can it bee in us but a most damnable sinne much more reproveable? For as it resists the whole method of God through the whole world, so it sinnes against almost every Chapter and line of the old and new Testament: For tell me, why hath God so furnished his word with such stories of his power and greatnesse, tran­scending our reason and our thoughts, as much as the heavens doe the earth, Esay. 55.8. but that our soules might be filled with his excellency? And thinke nothing too hard for such a God to doe: If he have dried up the sea Jorden, stopped mouthes of Lions, raised up the dead, and fed six hundred thousand men and women without corne or flesh of beasts, made water gush twice out of a rocke, give a woman of ninety years old power to conceive, &c. doth he not deserve to be set up above car­nall reason? Doth he not deserve at our hands more then a faint fulsome grant with Martha, thou canst doe all things? Doth he not deserve a peculiar faith for this and for that, for raising this dead man now at this time? For quickning this dead heart at this instant by this Sermon? For softning this hard heart? For converting this soule to God? Oh! how justly reproveable must such a villany needs bee! And surely, this let me adde, if it be so base an evill in respect of the dishonour to God, must it needs bee so in respect of the mischiefe which it causes unto our selves? Did ever any man hate his owne selfe? doth he not love and cherish his owne flesh? What an unnaturall evill then is this, which chuseth rather here with Naaman to perish with the holding of a carnall will and conceit, then by denying it and clasping to the word, to be hap­py for ever? Sure that which is so derogatory to God, and so unnaturall to our selves, must needs deserve sharpe reproofe.

Fourthly, it must needs be a reproveable evill, which doth so despe­rately Reason. 4 trench upon all the Attributes of God, Power, Truth, Mercy, Justice, Providence and Alsufficiency: Which questions all, cavills a­gainst all, so that the doctrine before handled, viz. That carnall reason is a maine enemy to all the matters of revealed truths, is a full reason of this doctrine, that it is justly reproveable: Other sinnes seeme to undoe the acts of God as his morall commands: But this undoes the Lord him­selfe, (in a sort) in those things wherein God is himselfe; so that either [Page 347] God must not be God, a promise must not be a promise, Christ must be no Christ, no satisfaction, no redemption, or else carnall sense must perish: Both in strict tearmes cannot stand together: God hath testified himselfe in his word, admirable in this one attribute, viz. Providence for his Churches good in the greatest straits: Who reading the strange passages of that one deliverance in Esters time, Esters story. how God concurred just with each circumstance of time, of occasion, as then to cause the Kings sleepe to depart when Mordecai was in greatest perill and reproach? Then when the banquet was prepared, that all other opportuni­ties should bee fore laid to oppresse Haman, and to exalt Mordecai? If a man would compile a story according to his owne wish for the de­monstration of Providence, could hee frame a more punctuall one? Read Ezra's story, Daniels, Iosephs, doth not a naked hand of God ap­pear in them? And yet carnall reason would say, That if there were windowes in heaven, God could not now save his Church, as hee hath done in their times, in Elija's, Elisha's and others. What is this but to limit the holy one of Israel to our owne measure of working? And so I may say of all other his Attributes. Nay carnall reason is such a deepe gulfe as is able to swallow downe the greatest evidence that ever God gave to the world of himselfe, both his Godhead and Attributes which is the sending of the Lord Jesus in the flesh into the world, to walke, live, suffer and dye for the salvation of the Elect: What can so secure the soule of the truth of Gods nature, persons and realnesse in all his promi­ses as this, to cause the eternall God to be personally one with our mor­tall flesh? Might not the holy Ghost Heb. 1.1.2. say, That this way of God hath greater demonstration in it to stablish a beleeving soule then all that ever were besides? And yet what use makes carnall reason hereof? Doth it not turne all to a meere story without any ground-worke of faith or perswasion? We thinke that the exhibiting of Christ concerned the Jewes who saw him, and if wee had lived with him as they, we should have abhorred to distrust him as they: Why? Did not God give them full assurance of himselfe by his Sonne? Read Act. 17.38. Had not they as cleere proofes out of the Prophets, that he was, and none save he, could bee the Messia? and yet their carnall reason did so abhorre him to be their Messia, that they hated him to the death. Justly then may I conclude, that this sinne is a reproveable one. So much also for reasons.

I proceed now to the Use: If this evill be so reproveable, it is pitty it Vse 1 should want her due, and escape terror or reproofe: Terror to sun­dry. The first. Neuters, A­theists and E­picures and ig­norant ones reproved. Pitty that any should justifie the wicked against God! Let them therefore come in the dint of this reproofe who are grossest in this kinde, Neuters and Atheists, who if they do not obstinate their spirits to thinke of all Gods matters and the frame of Religion according to their carnall sence, yet are as deeply care­les of rejecting and bearing it down by the stream of the word, as Gallio was carelesse of the Apostles and their opposites: How many are there who like them in Peter, mocke at the Scriptures, threats and terrors of it, 2 Pet. 3. saying, Where is the promise of his comming? Lo all things are still as they were wont to be, the times, seasons, affaires of men and course of the world; therefore wee thinke the world will endure alway: Oh [Page 348] ye Atheists! One yeare with God, is as a thousand, and a thousand are as one day: Do ye judge the comming of Christ by that which befalls in the space of forty or fifty yeares of one mortall life? Doe not all things decay, and cannot the Lord shake the powers of heaven, and restraine the influence of the upper bodies from the lower at his pleasure? But of this (saith Peter) they make themselves wilfully ignorant, that all things were made of nothing and shall returne to nothing; they per­swade themselves that they ever were and so shall continue: Such a se­minary there is and such a tale of scurfe here among us, even of practicke Atheists, who are led by sense as brute beasts, that me thinkes I feele my spirit sinke and faile within me, when I should scare them out of their dens: These are those prophane Swine, who although they rise not up openly to desie God and his word and threats, yet like sensuall Epi­cures void of all understanding, they live in a profession of infidelity, (onely differing from Pagans, in that they carry the badge of the resur­rection about them for fashion sake) but else resolved to suffer no word of truth to enter into them or trouble them, and make a privy contract with Satan to hold their owne lusts, against all Preaching, what diffe­rence is there betweene thinking there is no God, and resisting him spea­king in his word? Betweene open maintaining that there is no judge­ment, resurrection or torment for sinners, and the practice of blasphe­mies, swearings, breaking of Sabbaths, stealth, adultery, and all debau­chednesse?

What shall I say unto you? Shall I say as that ancient Father once did to his people of Antioch, Get yee Bibles for shame, and come in (O ye uncircumcised hangbyes) to the congregation! Howster out such vermine (O ye Church offcers, if ye serve for oughts) out of their ken­nells! But you are readier some of you rather to pursue the best of your neigbours, (take heed my words stand not upon record against you with­out repentance,) rather then hunt such as pester our Townes with A­theisme and Impiety! Alas! the Divell is served as well by such, as by them that have read Lectures of Atheisme heretofore! They professe a God you will say; Tit. 1. ult. what is that, when they are in their workes abomi­nable, and to each good thing reprobate? They live by swinish prin­ciples and customes of darkenesse, they see all swayed by mony, favour and pollicy; they see others all for backe and belly, purse and pleasures, pompe and preferments, and therefore further they will not stir. They whom carnall reason meerly rules, are negative Atheists, because they admit of no principles which should make them other, and cause them to tremble at themselves! Oh! mourne (deare brethren) for this, that the Land swarmes with such, and pray for such as are in place, that they may reforme it, and consider with what fruit we requite God for this seventy yeares of his Gospel past, by nouzeling up among us a genera­tion that know no more of sinne, Christ, judgement day, then the swine at the trough, but rather trample upon these pearles! Tell them of their washing, brewing, baking, startching on the Sabbath, and they answer, Alas! we are poore, and the six daies are little enough to worke in and earne meate to our bellies! we must be fed and cloathed, and more then we worke, we must looke for nothing! Others being asked about their [Page 349] hope in death, tell us, they have had their purgatory here in want and misery, and therefore hope they shall have no more hereafter! Others live by a Popish mixture of some shreads with their owne wisdome, and such errors of the wicked as they suck up every where: The issue of all is, they abhorre the word and those that live by it, and doe wholly breath in the element of their owne carnall savour! Oh woefull ones! your damnation sleepes not, and the flood of Gods wrath, the fire of vengeance shall sweepe you to hell, Matth. 24.38. as the waters did them who ate and dranke, married and gave in marriage, and would know nothing till they were under water! God keepe you from it: You have had your re­proofe, but except God ring an alarme in your eares, you will not awake! But alas! I speake to the walles, these Gibeonites come not within the Temple, carry them home these newes you that dwell by such. So much for the first Use.

Secondly, is carnall sense so reproveable? What is then an utter de­spising Vse 2 of sense, and of the manifest waies of God, Reproofe of sundry sorts. to the very eyes of men, so that they cannot deny the finger of God? We have many such Sort. 1 as these among us (beloved) such as see the apparant hand of God upon them and among them, yea the Lord comming as it were to their doores, Such as sinne against sen­sible and ocu­lar mercies, worse then such as sinne against pro­mises. into their bosomes, judgements upon their bodies, children, wives, names, (even such as their owne cursed mouthes have wished, pox and plague, &c. and their cursed workes have procured justly;) and yet they are as Pharaoh hardened by his inchanters, even when the frogges leapt up upon his bed in his privy Chamber: what is this save to fight a­gainst heaven it selfe: When judgements follow not the word, men ca­vill and say, these Preachers cry aloud, but no thunder or lightning fol­lowes upon it: But what say they when the Lord plagues you, and raines snares and tempests upon you? Many of you, what diseases hath the Lord cast upon you, noysome and stinking? Note well all these follow­ing Instances. Are ye one whit moved by it? You use to answer (as the sorcerers did) all sorts are troubled with one disease or other; all sorts have some poore, in reproach, &c. But you know that yours are sent upon you for your debauched courses? Doe you see God against you? Had not Thomas beene grossely re­proveable, if when Christ thrust his hands into his sides to feele the print of his nailes, he had beene unfaithfull? But these mens eyes goe out with beholding the Sunne shine in their faces!

How many are there of you here, who have cavilled at God, that hee Sort. 2 puts no difference betweene bad and good in point of blessings; and lo, God hath served your turne, brought you out of debt, set you up, and planted you well, so that you take roote and grow upward: Is not here ocular and sensible mercy? I demand now of such, are you any better? Doe you see God in this? I denounce before the Lord unto you this day, that the mercies you have wished and doe enjoy, shall bee the hea­viest corrasives to you that ever befell, and shall sting you as fire! Why? Because those covenants and vowes which you made are all broken and forfeit, when yet God hath fully done his part! Had it not beene better that he had kept you hungry and beggerly still?

Others of you, what mones and chatterings have you made (like Sort. 3 Cranes, as Hezechia did) upon your sicke beds unto God? Oh! should [Page 350] the Lord take us away in our prime of youth, our best yeares, ere wee have spent any time in the land of the living, to prepare our selves to meete him! The Lord hath heard you, (or else earnest praier for you I am sure of it) and hath brought ye from the brinke of the grave, and set you upon your feet again: What is come of it? Are you any more pe­nitent then you were? Doth the presence of God awe you? Doe you walke softly in your house (as he said) as having scaped a scouring, and felt Gods fingers? Have not your recoveries made you more fledge and sawcy with God, so that now yee fare as if the winde were turned, and you had the Lord at a vantage? I denounce here unto you, that most of you are waxen grosse, fat, laden with fatnesse, you have despised the God of salvation: Deut. 32.13. Esay 38. And instead of Hezechias words, The living, the living shall praise thee, you may say, the living are worse and stinke worse above ground, then if they had beene rotting in their graves: So that by experience we are now growne to trust no sicke mens promises whatsoever they bee! Oh you wofull people! Doe you thus requite the Lord? Alas! I foresee you are ripe for the harvest, and groane for the sickle to reape you downe indeed at last without any remedy! And al­though some of you make a shift to hold out, 1 Thes. 5.2. yet your damnation sleeps not, it shall come like a whirlewinde, when you cry peace most, then shall it come swiftly! Oh be reproved!

Sort. 4 And lest I should touch upon outward blessings and deliverances on­ly, let mee adde somewhat of Gods word and his patience towards o­thers of us: How have some of you here present complained of your sillinesse to conceive the things of God, the hardnesse of your hearts to melt at the word? How have you beene vile in your selves for your ignorance and unbeleefe? How have you wondred at the gifts of o­thers? Oh! if I might obtaine mercy of God, to pray as such, to re­member, to conferre as they, how should I use it? The Lord hath heard some of you, granted you light and discerning, melted your hearts, enlarged your affections, ripened your gifts; and hath any sweet fruit proceeded from hence? Could ye also trust him for the creating of the grace of faith in you, and for converting your natures? have you not given him over in that worke, for the granting whereof he was sea­led, Joh. 6.27. I meane the seeking of the meat that perisheth not? No: But hee hath beene content with common gifts and so rested? You have there­fore shewed you selves false in covenant, and given over the Lord in the plaine chase, when you might have felt and groped the Lord in his ma­nifest providence. Act. 14.

Sort. 6 Others, how hath God lengthened out their daies beyond expectati­on? When as they never looked to have harrowed that which they had sowne, not so much as to see one of their children brought up: How hath God given them a restitution from paines and infirmities, and made their latter daies (which they never thought to see) farre better then the former; so that they have lived to see more of Gods truth both in word and works, Rom. 2.3. then ever they imagined. But what, hath this long suffering of God led them to repentance? Hath not their clay laid in the warme sunne, hardened the more? Is their any power in their soules to breake off their old lusts, and to returne to God sincerely? No surely, but ha­ving [Page 351] the better end of the staffe, they have prolonged life, to encrease wrath, and to treasure up vengeance. Nay (to speake a word to the bet­ter sort) how many of us in our deepe heavinesse of spirit under the Sort. 7 burthen of conscience, when no counsell could worke upon us, have even given sentence on our selves, that there is no hope; Jerem. 2. how have wee counted our lives scarce worth a straw under our feete? Yet hath the Lord blowne over our fears, made a calme, swallowed up death into vi­ctory? Nay, some of us in our deepest sicknesses of body, (when sinne and Satan are most busie) have we not found God neerer to us, then in our best health? Hath he not answered us as Hanna in our long praiers? Hath he not enlarged the promise unto us by the seale of his Spirit, ma­king (as I may say) the light of the Moone, as the light of the Sunne, and the light of the Sunne seven times greater then ever, in comfort and holy confidence above all feares? How hath this wrought with us? Hath it knit us in so firm a covenant with God as never to be broken off? Hath it caused us to walke here below as shadowes, and to despise all the earth in comparison of our hopes? I doubt not but some doe, and shall finde the fruit of it at death.

But oh! that such faire wether should doe harme, and be an oc­casion to make us wax wanton, earthly, and thinke grace to be pind to our sleeves, how reproveable is it? Good brethren, looke to your selves: If carnall reason bee so base, what is it to blindfold our eies a­gainst ocular mercies? Oh! such favours as some of us have met with, should make us cry out, I have found, I have found! God hath not dealt with others as with me! Therefore whether it be my lot to be in straits, or whatsoever temptations, I must endure, yet I will call to minde the old mercies of the Lord and be comforted; yea I will gladly be under infirmity, 2 Cor. 12.9. that the strength of God may be perfected in me; and though he kill me, yet I will trust in him through mercy! Oh that this fruit might appeare! Who would have thought that when Hezechias request was granted, to wit, the going backe of the Sunne tenne degrees for the assuring of his recovery, that his recovery should have beene so stained with apostacy? But alas! God hath made our fears and griefes goe back as many for us, and yet we have revolted, not as he did once, but made a falling sicknesse of our course!

To conclude the Use: In the Sacraments and Seales of Gods Cove­nant, Sort. 8 how hath Christ come (as it were) in his likenesse unto us, and by outward signes spoken to all our senses, yea thrust our hands into his ve­ry sides, that if it be not himselfe, let us distrust him still; see, feele, smell, handle, taste, eate my flesh, drinke my bloud: a fancy hath no substance; lo here is substance: What fruit hath it had? Brethren, I shall speake a fearfull speech, I am resolved that the carnall reason of most men is enlarged, rather then diminished by the Sacraments: And the judgement of most is become greater by them, then if they had never had any! Alas they cry not out as ashamed and convinced ones, My Lord and my God! Thomas himselfe shall rise up against such! So much for this Use also.

Thirdly, let this be a caveat to Gods owne people, to teach them to Vse 3 beware of this evill (except they will have the Lord reprove them to Admonition. [Page 352] their faces) viz. That they will beleeve God no further then they see him, when they heare the promises urged upon all broken and mour­ning soules; what say they? Yea you say well, if wee could feele it thus!

Instances. 1. Putters off the promise to be reproved.First, I say this may bee a pranke of an hollow heart, and then it is horrible: As we see in those Jewes, who were alway pressing upon Christ for a signe: Tell us if thou be the Christ? And why? Not as meaning to beleeve, (for so he tells them. I have told you oft by prea­ching and miracles, yet you beleeve not;) but as a cloake of your pro­phanenesse, viz. That they could not so cleerly behold him as they desired. But put case it be otherwise with us, and that thou meanest simply: What then? Is thy speech to be commended? No, in no case: For why? Dost thou not go by the worlds rule, it seems not to be so, I cannot thinke it; Is this enough to bury the truth of a word of the eternall God under? Doe not still speake evill of the way of sal­vation, because God makes it not so rationall as thou wouldest, and will not sell thee heaven for thy praiers and devotions? He askes no more then his word beleeved, will give thee power to performe, if thou reject it not by distrust.

Instan. 2 Another Instance is this: Beloved, so long as Gods government in the Church, Administrati­ons of God must not be quarrelled. or upon our selves pleases us, while hee dandles us in his lap, holds off enemies, enlarges our abilities, keepes under our corrupti­ons, tries us by no great temptations, annoints our paths for us, and gives us better gifts, fruit of our labours and outward blessings, then we ex­pected: Oh how we can cleave to him! This drawes water out of a marble stone! But let our sunne enter never so little into an eclipse, or if God remove our strong holds from us, leave us to enemies, seem to smile upon them, side with them, suffer them to enjoy whatsoever their heart could wish, Psal. 80.4. Job 1. Mica 2.7. in having their wills on us: But to frown upon us not onely while we sinne, but when we repent, and to disregard us even in our most frequent & importunate praiers: Do we then persist in our uprightnes? Dowe then (as Micah saith) beleeve that still Gods word is as good as ever it was, to such as walke uprightly? When neither Moon nor Sun appears for many dayes, do we abhor to suffer darkenesse to possesse us within, because there is such a darkenesse without? Can we fall to Pauls remedy, Act. 27.20. Act. 27.20. Judg. 6. Mica 7.9.10. I beleeve God? No, no, wee cavill and say, If the Lord be with us, how are all these evills upon us? Why I beseech you? Although hee hath promised to all beleeving soules to shew them light in darkenesse, and after to turne their darke­nesse into light, yet did hee ever promise us to keepe this darkenesse quite from us? Had Christs love so appeared, if he had come and kept Lazaras from dying, as it did by raising him up when hee was dead and beganne to stinke? Bring me forth one word sounding that way that God would alway keepe one even tenor of outward peace and prosperity over his Church, and then tell him hee is not as good as his word.

But this is a Religion better fitting Papists (who know not what faith is) then such as we! Oh be warned! This carnality of ours sits neere Gods heart, loades him as the cart with sheaves is loaden: Doe not [Page 353] give God over thus: say there will be light for the righteous, it is sown for them, though not come up, yet God is good to Israel, to the up­right in heart: The eternall strength of God is a brasen pillar, Psal. 73.1. which the soul may swing all her strength upon in the greatest straits, & (although heaven and earth goe together) such shall have peace, peace, that is sure peace, as Esay speaks: and as for carnall reason, she shall see it too, Esay 26.2.3. 2 King. 7.3. but she shall not eat thereof, it is a dainty onely serving for waiters and belee­vers: It is faith which must doe the worke of workes, keepe fire from consuming the bush, or burning the three children: It is faith which must doe all these feats, Heb. 11.35.36.37. Carnall reason never wrought one miracle, but it hath marred many. Faith and the power of God hath kept a venice glasse from being broken against the wall, when it was cast with violence: But carnall reason breakes all it throwes.

Therefore to conclude, take heed of her, and learne admonition to lot upon the word of truth, for thy selfe, for the Church, in the promise of God, in the providence and alsufficiency of God: If he satisfie not thy desires, know it is not because he is weaker, or falser, or lesse piti­full then he was, but he hath other ends then thou seest, hee aimes at purging out thy canker of Selfe, and perhaps hath more universall ends for the manifesting of his vengeance upon a Nation not worthy to be beloved, & deserving a decree to come forth: This is no season for car­nall sense to lowre, but for faith to fall to worke, if not to save others, yet to save each one himselfe, and lay in (as Iosia did) for himselfe, Jer. 45. 2 Kings 22.20. that he may have his life for a prey, and he may not see the evills which shall come upon others. And so also to lay in pledges of hope for posterity, that when Gods winter is come downe, and his people scoured, and his old brasse and candlesticks melted, he will make better vessels of our posterities, even zealous ones, and prepared for every good worke.

And againe, a third Instance may be this: The outward difficulty of Instance. 3 the times is great, the Lord having marveilously plagued our spirituall surfeting upon his bread of life, not onely with a famine of it, but even with cleannesse of teeth. This hath beene a sore yeare for the poore, and pinched the rich! What doe you poore ones now? (For the rich may scape better:) Do ye fall to fears that you shall be starven? Or your do ye solace your selves, that still the word abides for a stay unto hearts in these hard times? Tell me truly? Doth lesse meat serve you because you trust God? Doth faith and a cheerfull heart make a little goe a great way? Or doe ye runne to the cursed phrase, If windowes were in heaven it could not be holpen: Truly I hope some of ye speake the truth, when you say, Gods word (for man is not fed with bread on­ly) doth sustaine you! It is a signe that flesh and sense doe not alto­gether beare rule! I am glad it is no worse; goe on and prosper, and as the Lord hath hitherto holpen you, so that the scarsity of other thevish savage poore hath not oppressed you, so hee shall still finde mercy in mens hearts and purses to relieve and helpe you through this famine while plenty come; onely learne by this experience to build your al­tar with Samuel, and say, Hitherto the Lord hath holpen us, and so hee will: he hath not kept us from a Beare and a Lion, that a Giant, 1 Sam. 7.12. a Dog [Page 354] should destroy us. Say thus, The Lord hath not yet put us so sharply upon the pikes of famine, as that we should eate our owne children, or mice, dogs, cats and rats, as in former ages of Popery they have done in this Kingdome: Therefore I will trust him still, and although there shall be no Calfe left in the stall, Habac. 3. nor Bullocke in the flocke yet the Lord shall be my salvation. I will not (as poore as I am) say, as a Carle lately did, of great wealth, I shall dye a beggar: Neither will fall to pillaging and breaking open granaries to serve my turne, nor rise up against the rich, as lately some did in some parts of this Country, and were just­ly executed.

Conclusion of the Use.Lastly, in generall, be we armed by this doctrine and admonition, a­gainst the common sway of the age to beleeve as we see: They say of the dampe in Colepits, that if it come, it will cause the candle to burne blue, Simil. and thereby the workemen haste them to the mouth of the pit presently, lest they be choaked. This world is the Colepit, this dampe is the carnall Religion of it, the candle burning blue is the infection of mens understandings and wills: when therefore we see this infection to have tainted most mens hearts, and the power of goodnesse decaying; then let us be warned, looke to our lives, ere we be choked with the er­ror of the wicked, and let us runne to the pits mouth, and desire to bee haled up to the open aire; let us goe to the Word and Testimony, and as David did, Psal. 73. ere he was quite stifled, let us goe into the Sanctuary, and lay this carnall religion in the ballances of it, and we shall find it too light, and such as is reprobate silver, for both weight and substance, and then we shall cling to a more sure word of the Prophets and Apostles shining in a darke place, 1 Pet. 1.20. which doing, we shall doe well, and so not bee reproved or rejected. So much for this third.

Vse 4 Fourthly, let this be Information to all who would shunne this bitter reproofe of God; to bee well advised how they enter upon Religion, with a sound judgement about the nature thereof. Marke and learne this, as all common thinges (for the most part) goe by sense and ratio­nall grounds: So Gods matters goe by contraries. Logicke and Phi­losophy reach not, comprehend not Gods mysteries. Religion is not against sense or reason, (for then why should Paul, 1 Cor. 15. urge the Atheist by similitudes of naturall things, to grant spirituall, convin­cing him of the resurrection by naturall experience of the corne rotting ere it live? And so by others:) But its above it, and therefore resists it; rules of art and reason faile here: Reason saith, of nothing comes nothing: God saith I create the fruit of the lips, peace, even of nothing: Yea of nothing comes every good thing. He that denies himselfe and is nothing, shall be my Disciple. Other vertues goe by addition: Gods by subtraction. God counts the things that are not, as if they were. The principles of Divinity are not as sense is. The Lord Jesus himselfe truly eternall, yet truly mortall. God cannot dye, and yet they killed the Lord of life. Christ a very man, and no person, but a nature. By death to conquer death is a senslesse thing in reason. Flesh consumed to dust, yet shall bee made againe the selfe same body. Reason attempts great things by great instruments. The Lord uses the poorest and sil­liest. Reason would say, the richest make most rich: Religion tells us, [Page 355] As poor, and yet making many rich. As having nothing yet possessing all things. That a poore company of fishermen should conquer the world, which Alexanders army could not. That Babes should understand mysteries which wise men cannot. That the King of all the world should ride upon an Asse, &c. How absurd are these notions? But to be principled in these senslesse truths, irrationall principles, what a wonder­full advantage is it to a poore soule in her first entrance upon Religion? How will it prepare the heart to beare downe reason and flesh? To thinke the better of truth by how much it crosses reason most? To beare troubles and crosses meekely, because by how much lesse they promise any happinesse, by so much the rather they performe it? So much for this use of Instruction.

Lastly, let this point bee use of comfort to all Gods people, who Vse 5 cleave to the word, Consolation. Close clea­vers to Gods promise, are in a blessed state. or else soone recover their sliding foote from this common error: For if carnall reason be so reproveable, then is living by faith commendable. The Lord shall one day cause thy light to breake forth poore soule who in all the forenamed respects, lookest more to Paul then the Pilot, to the word, then the world and her Reli­gion. Thou livest here as a dispised creature, as one of Gods fooles thrust up into a corner, as a candlesticke throwne up and downe the house, who wert wont to hold out the candle to the house of God: Be of good cheere, if thou be content to be as God will have thee, and to teach thine owne soule in stead of teaching others, if thou be one who wilt thrust thine eyes blindefold into Gods bosome, and see no further then he hath light for thee; take courage to thy selfe, Mica 6 9. Psal. 37. one day it shall be better, and the Lord shall bring forth thy righteousnesse as noon day. He shall take thee from among the crokt pots, and restore thy doves silver wings as bright as before: waite the whiles, & be doing the thing which is good. When the Lord shall come in flaming fire against all that have set up their crest against him, and bee a swift witnesse against them, then shall he refine his Levy with this fire of triall, Mal. 3.3.4. Reve. 3.14. 2 Thes. 1. Heb. 10.37. and by this day (or night rather) of tentation, which he hath spread over the face of the earth, if thou hold the word of his patience, he shall bring thee forth of the Colepit. And then shall hee be admired by them and in them that beleeve, because (abandoning themselves) the word was received by them in that day! I say, cast not away thy confidence, it hath great recompence of reward. But what should I need to comfort thee, who carriest the matter of comfort within thee? So much for this use also, and for the whole doctrine be spoken; as also of the first thing which arises out of the attempt it selfe of these servants, &c.

THE THIRTEENTH LECTVRE Still continued upon this thirteenth VERSE.

2 Kings I Have in the last Exercise (Beloved) as you may remember, finisht the attempt of the ser­vants; being the second generall of the Verse. Now we proceed in order to the third: viz. The arguments which they use to perswade their Master to obey the message: The third ge­nerall, viz. The argu­ments. The first whereof, is the ease of o­beying. I told you there were foure of them: I come to the first, & that is of greatest weight, let us note it wel. And that is, that this obeying and washing, was an easie taske. The words give it cleerly, for thus they argue, If it had been a difficult thing which the Prophet had enjoyned thee, thou wouldest have done it, and wilt thou not doe this which is so easie? So that now this first motive, they oppose to the chiefe stop and let in their Masters thoughts, viz. That it was a trouble­some and unlikely way to succeed: They tell him no, it was a very easie one, and likely to succeed: For the other reasons I will open them as I come to them.

First, let us fasten upon this: And for the Text you see it manifest, the servants urge their Master with the priviledge which God by the Prophet hath bestowed upon him: God (say they) of meere mercy hath sent for thee by his Prophet, of his owne accord offered thee a cure, upon condition of washing: By this meanes it comes to passe that [Page 357] whatsoever it be to other lepers, whom God hath not vouchsafed this honour (to whom it is no easie worke) yet to thee it is: Looke not thou at the difficulty of the cure in it selfe, or to others, looke thou at the priviledge which God conferres upon thee above others, and to be sure by vertue thereof, thy cure is easie. Now if it be so, stand not questio­ning any longer why such and such lepers come short of cure, leave that to God; (mercy onely can give a reason of that) but consider that, to thee, Naaman in person, this grace is offered, to wash and be cleane: Take the offer as it lyes to thee thus under Gods call, and to thee it must needs be as easie as it seems. Now if it be so, make it not worse then God hath made it: That which God hath made easie, make not thou difficult: But wash and be cleane.

The point then is this, Obeying of the charge of God. To beleeve and be saved, is an easie taske. But here quickly you will object, how is this Doctrine raised? Did Naamans servants, or Naaman himselfe, understand each other, or conceive the charge and promise, to reach at any thing save a meere bodily cure?

What is that to the beleeving of a promise? The ease of the one, Quest. proves not the other easie.

I answer Answ. as before, I grant your objection to be true, in respect of themselves considered apart: but now I consider them both in and un­der the assistance of that grace, which intended Naamans conversion in all the passages concurring thereto: So that as the affronts and hum­blings which Naaman had, were ordered by the Lord for a spirituall humbling & selfedeniall, so the advice of the servants is guided by God to a spirituall issue, although perhaps neither of them saw it for the pre­sent till afterward. Who can say, that the words of that poore blinde man, Joh. 9.10. in the defence and honour of Christ, were (to his own feeling) any other, then meere thankefulnesse and naturall affection to Christ for his benefit of sight received? For as yet he had no faith; and yet it is questionlesse, that on Christs behalfe, they were secret seeds of that esteeme of Christ, and breakings off from the hopes of things below, which afterward brake out more cleerly, (when Christ met him) into actuall beleeving. So much for that. The barre being removed, we come to the point.

The obedience to the command of faith is easie. Doctrine. Obedience to the command of faith is easie. Here (because this point will bane all hypocrites who runne apace to this baite, as pleasing to the palate) let me put in a word or two to stoppe their hasty procee­dings. I meane not that every drunkard, or wretched adulterer, (who come steaming forth of the stewes, or from their Alebench) or any o­ther such, shall finde it (in the case they are) an easie worke to beleeve: No, bee it knowne unto them, that its simply a thing impossible for them, as such, to attaine it. Explication. Matth. 19.23. It is as easie (saith our Saviour) for a Camel to goe through the eie of a needle, as for a rich man (whose confidence is in his riches) to enter into heaven: I shall at large give them their an­swer in due time; onely this I prefix to the point, to beat off any from such a vaine confidence. The Text harpes upon another string, to wit, one who (by peculiar providence) was made capable of this priviledge, and to him and all such as are under the assisting grace of God its easie. [Page 358] The phrases which the holy Ghost useth in this kind to evince it; as it was otherwise with Naaman here, then with such diseased lazers, as lay at the poole at Bethesday, J h. 5. who came to the poole, but yet they must attend the moving of the waters first, by the Angel, else not: But Naaman had a call by the Prophet to come downe, and then an absolute promise, that upon his meere washing (without any other condition) hee should be forthwith clensed: So I say, the gift was free, and without any more adoe, conferred upon his obeying. So here, those whom the promise concernes, have no more to doe but simply to beleeve, and to them its easie: I say not now, how every such one doth finde it, but how the Lord offers it, and how it might be, if he did not lay not offences in his owne way, if hee make it difficult and put in more conditions then the Lord puts in, (who saith simply to a loaden soule, Come, I will ease thee) the fault is his owne. Rom. 6 ult. John 1.12. Marke the phrases of Scripture. The gift of God is eternall life. Whats easier and freer then gift? As many as received him, hee gave them the gift to be called the Sonnes of God? What is easier then receiving this gift? Lord thou hast done all our workes in us (saith Esay) what is more easie then to have a mans worke done for him? Esay 26. Ephes. 1.20. Hosea 2.12. Heaven is called an inheritance. What is more easie then for a child to bee made his fathers heire, and to possesse all his lands? It is the holy Ghosts phrase, that we are married to Christ? What is more easie then for a poor desolate wench which hath nothing to take too, to consent to be the wife of a Prince, or some great man, especially if he be a sutor to her, and will have no deniall in any case? So what is easier then to passe away without any exact payment of a mans debt by the neere account of his creditor, Psal. 32.1. who imputes it as paid, and imputes it not as due, although it be unpaid? Take a free man of Londons son and heire, what is an easier thing then for him then to be borne free of the City? It costs him nothing, it is a priviledge cast up­on him. As Paul told Lysias, he was a Citizen of Rome, and when he replied, Act. 25. it cost him a great fine: Paul told him, but I am so borne, it cost me nothing. I will not any longer dwell upon bare illustrations: I know that every word I speake, makes you stand upon thornes till you see the bounds of the point: Therefore first I will reason it, mixing here and there proofes of Scripture, then apply it with such caution and encou­ragement (if God please) as shall both sholl out the dogs, and welcome the children whose bread it is.

The reasons may bee taken from sundry kinds of ease. First, from that respective ease which stands in relation: Reasons. 1. In respect of he diffi­cult w [...]y of the Law. And for that I say, that there is great difference between the difficult way of the Law, and the sweet way of the Gospel. The Law prescribed a tedious, yea an im­possible way to heaven, Doe this and live, requiring so exact, pure and strict a way, as exceeded the capacity and ability of our fallen nature to attaine: Now the Lord in the Gospel propounds another way, most easie and comprehensive, and that in and by another, saying, Beleeve and live. He changes the rigor and burdensomenesse of doing, into the ease of beleeving, which translates the guilt and curse of the soule up­on another, translates the service of obedience upon another, drawes power and ability to endeavour after obeying from another, who [Page 359] also covers and conceales the defects thereof, and accepts such en­deavours as proceed from a nature in great part unsanctified, as if they came from an intire and perfect principle. As imputation of a righte­ousnesse, is a farre easier thing then an infused and inherent righteous­nesse dwelling within us: So the way of the Gospel, is farre more easie then the way of the Law: See Rom. 8.3. For what the Law could not doe through the weakenesse of flesh, God supplied. How? By sending his Sonne both to condemne sinne in the flesh, and in the same flesh to fulfill all righteousnesse: Why? That the righte­ousnesse of the Law, might be fulfilled in us. In whom? Even in weake ones who had no strength, by a farre easier way then the Law imposed. See also Rom. 10.6.7. The Law saith, he that doth the com­mandements, shall live in them: But the righteousnesse of faith, saith a­nother thing: What is that? Beleeve and live: Say not, who shall as­cend to heaven? Or who shall descend into the deepe? For Christ hath both descended of his own accord to satisfie and ascended thither in triumph: And this word is offered unto thee, is neere thee, is in thy mouth and thy heart to do it: & the doing it, is only the beleeving it: If thou confesse with thy mouth, and beleeve in thy heart this sweet easie way of God, thou shalt be saved. So much for the first Reason.

Secondly, this appeares in another respect also. The Lord aimes at Reason. 2 a further thing then the obedience of beleeving: He aimes also at this, In respect of a further thing which the Lord armes at. 2 King. 3. the reducing of our decaied and corrupt frame of nature, to his owne image in light and holinesse. Now as he who aimes at a maine scope in a thing, thinkes it a light thing to compasse the meanes tending there­to: So it is here, take an Instance: Iehoram and two other Kings, com­bined to destroy Moab, in their journey they were like to perish for lacke of water: They consult with Elisha: He (at last) tells them, This is a light thing with the Lord to give you water, and save your lives, for he intends a further blessing, to deliver Moab into your hands. It was not light to worke such a miracle, but in respect of a further aime, it was but light: So to beleeve is not easie in respect of it selfe, so much as in respect of a further excellency, to restore us to that perfect image of God which once made us happy; it is light with the Lord to take of our guilt, to remove our curse, and that barre which stood in our way by Adams fall, to keepe us from ever comming to God againe, in his pure­nesse and holinesse of nature. This may be a second reason.

Thirdly, let us come from respective ease, to reall ease: And here we shall also finde, that in two respects, The obedience of faith is easie. Reason. 3 First, in respect of the preparation leading to it. Secondly, of the effe­ctuall working of the gift of obeying the Gospel. For the former, wee shall discover it in these two things: First, in respect of the price: Se­condly, of the manner of dispensation. Touching the former of these, the price was easie: Marke my meaning: I say not, that it was an easie price in it selfe considered: Note this a­gainst Secta­ries. Although if some idle brains might be be­leeved, the price should not be great; for they say, that Christ was such a person as to whom sin could not be so imputed, as to take hold of him by the curse; but God imputed this ease to the excellency of the person of his Son (being God) that instead of suffering the wrath of Gods ju­stice [Page 360] in his soule and body; he should onely suffer so much penalty as that traitor Iudas, and those enemies of his, Pilate, the Elders and soul­diers inflicted; and this suffering, although in it selfe not equall to ju­stice, yet God the Father imputed it as an equall satisfaction: A most horrible fancy! we renounce it; and affirme, that the ease of the price stands not in him that paid it, for so it is the most full, deare and costly purchase, that ever was paid since the beginning, yea greater then the damned in hell pay, who by all their paying satisfie not: But its easie to us, it comes to our hands ready wrought and finished, and costs us nothing at all, the Lord doth not require of us so much as the wetting of one finger, or stirring of one joint towards a price (for it were bootlesse) so we can but accept it, and apply it to our selves. Christ paid a most full price, to the cost both of bearing his Fathers wrath, and desertion for a time (although with moderation of extremities and dis­guisements) in his soule, and the effusion of the last drop of his heart and life bloud in his body; and lesse then this would not, nor could not satis­fie justice, for if it would it should; and the Lord offered his Son wrong, if he might have taken lesse, & yet would urge more I say this being con­sidered that he chose this in his wisdome as the best;) and for my part, I see it not to be any trenching upon the omnipotency of God, or any other ends of God whatsoever, to urge this for the safeguard of his ju­stice; for without the integrity thereof he is not God: If he would have his Son lose his glory that he might satisfie justice, and then would con­tent himselfe with a pageant of satisfaction by imputing; why might not Christ wholly have beene spared as well? But this by the way: because I see many incline to thinke God might (if he had would) satis­fied himself in the pardoning of sinne without satisfaction made; which Divinity passes my skill, and I thinke savours more of Socinianisme and Humanity, then Divinity. I returne: In respect either of the Fathers cutting off his plea, and finding out a mercy in the bottome of his brest exceeding justice and revenge; or the consent of the Sonne to admit of those conditions of obeying and suffering, for the purchase of peace, and abolishing enmity, Col. 1. it is most strange, unlikely and difficult: But considering that he to whom all things are easie, would apply and bend himselfe with all his power, wisdome and truth, to bring his good pleasure of free saving to passe, and would devoure all difficulties; therefore nothing could be hard, but all easie to such love so armed and attended: God so loved the world (saith Saint Joh. 3.12.) that he gave his onely Sonne: But otherwise in it selfe it was a great thing. Iacobs toile in heat and frost was great, (though love made it sweet.) And so to end, though it cost Christ an infinite price, yet being freely offered to us, it cost us nothing, its easie.

Reason. 4 Fourthly, the dispensation is easie. In respect whereof, the Lord doth not restraine nor limit his grace, In respect of the dispensati­on of it. and the efficacy of this price, (I speake now of his revealed will, not secret) but offers it by the Mini­stry of the Gospel to all sorts, without let or barre: That whosoever will submit himselfe to his way and dispensation with humblenesse, the Lord will be found (ordinarily) by such, without putting difference: He doth not sh oll out or discourage any, as if hee did not intend it to [Page 361] them, he doth not reject any who reject nor him, nor forsake any (con­ceive me rightly) who forsake not him: And their rejecting or forsa­king proceeds not from his decree working it, but from their malice and unbeleefe procuring it: But as for the Lord, 2 Cron. 16.4. hee doth not forestall or prejudicate the spirit of any man to his dispensation, but freely, ge­nerally and fully offers to all sorts of sinners, the benefit of his grace and pardon, who doe not basely and treacherously withdraw them­selves, and cavill against his simplicity. The Lord doth not put diffe­rence in his offer, saying, to such or such an one I offer it, to such and such I doe not, he offers alike to all; and although some conditions go before the actuall application of the promise, yet those conditions are wrought in the soule by the offer in all, who doe walke with God in the w [...]y of his Ordinances, except they fight and resist the same. So then, whosoever doth not despise the counsell of God, Luke 4. and thinke him­self unworthy of salvation, but shew himself of the number of them who are drawne and perswaded to accept it, he shall assuredly partake it. So much for the fourth.

Fifthly, to come a little nearer, that is, to the reall efficacy of wor­king Reason. 5 grace and the obedience of faith, thats easie also. For why? The conditi­on of faith is easie to such as belong to election. When as the Lord hath brought the soule under the condition of faith, partly by loading the same under her misery; partly by the presenting to her the sweetnesse, gainfulnesse and faithfulnesse of the promise; and part­ly by removing all such barres and lets as might disswade the soul from it; then hereby to such a one, it becomes easie to beleeve. And to say the truth, to these its onely easie, in the true kinde and proper sense of easinesse. For why? These are exempted from the common sort of hearers, to whose thoughts the very conceit of faith is a difficult thing, much more the enterprise. For alas! Naturally, what in all the world is so harsh and unwelcome to our carnall disposition, as to obey the Gospel? Not to preach, to heare, to give away our wealth, to sacri­fice our children, to keepe the Law, are so hard as this: But to such as the Lord hath brought under the authority, love and conduct of the word, and the Spirit of grace working thereby; he makes it sweet and easie. Others plod and take on, make a bungling worke of it, Esay 63.12. Psal. 23.3. as we see untidy servants goe awkely about their businesse, which neate and skil­full ones dispatch at once; but the Lord conducts these as a shepheard leads his sheep into the greene pastures, and as those Israelites were led by the pillar of fire and cloud through the wildernesse. If a traveller be set right on his journey, his ease is in his guide: As Isaac seeing Iacob bring venison so soone, asked him how he came so quickly by it? Hee told him, because the Lord thy God brought it to his hand: So hee had no need of Esau his hunting. Now briefly, it shall not bee amisse to shew by what steps the Lord makes this worke easie and familiar to his people.

First, Cernaine par­ticulars of this holy ease. The first. as he giveth them a sweet view of this worke of obeying the Gospel, that is a cleer & familiar conceiving thereof, so that it is not an intricate and wearisome object: (As Salomon describes the way of the fluggard to be an hedge of thornes, which no man is willing to medle with:) So also the Lord brings the soule unto the doore of [Page 362] hope, shewing it an entrance and a possiblenesse of escape, working a knowledge of it, and withall an hearty and close aime and sympathy to it. Hosea 2. It so plants the soule under the promise, that the droppings of Gods myrrhe, oile and balme, do not light beside it, but right into it. When a man hath got the promise of a lease; he is sure of the next vacancy: So men that lay in for an advouzon, waite for the next avoidance. It is a good ease for a poore Scholar in the University to be made a Probatio­ner of the next Fellowship (as in some Colledges they use) for then hee waites in hope, and is eased of the hazard of missing. Such Probatio­ners and Candidates of heaven, doth the Lord first make his poore people, that so having an inckling of his meaning, they goe on with sweetnesse, because heaven is theirs in the grant and reversion. As once an holy man told mee, that the Lord intimated his heart with this thought, that if he would seeke him faithfully in the meanes, he would save him. A marveilous priviledge. So that looke when any grace falls from God, they are the parties whom it will light upon; this takes off an exceeding deale of bondage, and makes meanes sweet. So it was to them of Ninivee, Jona 3.7.8.9. Judg. 14. Jer. 4.3. who upon this hint from God, applyed themselves to the meanes very carefully. This causes the heart to plow with Gods heifer, to finde out his riddle, and to see into the mystery of the promise; and therefore to plow indeed and fall to worke, to rend up the fallow grounds of her proud rebellious nature, selfe and scurffe, to hunger af­ter and set a price upon the promise, as a pearle above price.

2. In divers points.Secondly, the Lord makes it an easie worke by setling the promise upon the soule, and that by sundry workes: For first, it doth pull up all hedges and fences which stopt the soules course, standing between the soule and her harmes, he puts her out of feare, and sets her out of dan­ger, removes Lions of supposed difficulty out of her way; as malice of Satan dismaying, error of the wicked deterring, and selfe distempers which disquiet her with doubtings: wee know if a man would goe the next way to a place and avoid dirt and bad way, hee must have a guide to lead him by the fields, to pull up gaps, barres and stops; which done, the traveller hath great ease. So the Lord deales for his, he suffers them not to travell tediously to heaven; that is the portion of hypocrites who undoe as fast as they doe, and are ever new to beginne; but to his owne he gives sweet ease in his way. If a man should hold our enemy for us and binde him by strength, it were (as we say) five of the seven, we might easily beat him. Thus our Lord Jesus bindes Satan and diffi­culties, that the soule might get the better of him, and goe forward without awcknesse, Luke 12. selfe-love or hypocrisie.

Secondly, the Lord makes the promise easie, by presenting to her all the good things of it (as Canaan was seene easily by Moses when the Lord shewed it unto him) and so sets the soule in a sweet course: Deut 34.1, 2, 3, 4. Wee know by experience, when once a man gets the savour and smack of an object, he goes roundly: A Tradesman having tasted the reall sweet of his returne, and a scholar of his booke, take small thought to goe through stitch. Paul in that place to the Corinths, tells us that the Lord hath diffused the savour of his truth into him, and by him to others. An hypocrite is puzling after it all his life time, 2 Cor. 2.14. but is so poisoned with the [Page 363] more welcome savours of his pleasures, gaine and lusts, that he falls short of the grace of God, and as it is Heb. 12. Esau came short of the blessing, Iaacob came just in the way of it and failed not: And this savour differs from the decaying and wanzing taste of temporaries; it abides in the soule, and causes it to be restlesse, till it possesse what it savours: It is as leven, sowres the whole lumpe of minde, will, affections.

Thirdly and lastly, it doth authorise, enable and carry the soule (as 3 under a safe convoy) into the promise: So that (without the toile of the wicked) it holds on cheerfully in all those meanes which she must use, as prayer, meditation, conference, hearing; so that she uses not these at had I wist, hit they or misse they, but as ordinances under the blessing of God, which shall not returne in vaine: As Esay speakes, Esay 55.9.10. The snow and the raine returne not in vaine to him that sent them, but cause the earth to bring forth corne to the eater, and seed to the sower: So shall my word (saith the Lord) not faile of its scope, but to doe that for which I sent it. And sithence the Lord Jesus speakes no words in vain, but with the promise, addes the performance; therefore the soule heares it so, takes and findes it so; even as the command of Christ to the sicke of the palsey, Be thou cleane, clensed him forthwith. So then, if the Lord will have it so sweet and easie a worke, who shall let it? Who shall disanull it? So much for the Reasons.

I proceed to the Use. Vses. Let this first teach us to put a difference between persons who professe to seeke heaven: Whatsoever the world thinkes Instruct. 1 that all are alike, the matter is nothing so: I may say of them as the holy Branch. 2 Ghost speakes of the Jewes in Esters Ester 9.14. time, when Hamans plot was bro­ken, Grace is easie to them that are bred for it. that to the Jewes was a day of gladnesse and rest from all their troubles, feasting and ease; but to their enemies the contrary: So I say, to all plodding ones and hypocrites, the Lord gives as much toile (and more) for hell, as the godly for heaven; it is their lot, Eccles. 2.26. and the portion of their cup: They would never come within the condition or suburbes of mercy; but the others lot is fallen into a goodly heritage. Psal. 16. It is with them, Simil. as it is with two men carried into a field wherein there lies an hid­den treasure: The one is left to seeke, to dig, to harpe upon the place by conjecture, and so findes it a bootlesse worke: Matth. 13.44. The other is carried to the plac [...] pointed by the finger, and there he digges and findes it. A Scholar in the University that hath a generall wit for learning, will thrive and get it (although but poorely maintained) when another kept there upon costy tearmes, wanting such a spirit, shall plod in vaine. Matth. 13.11. It is only theirs to whom it is given, to whom by covenant it belongs; even such as renouncing themselves, wholly resigne up themselves to him, who can only make it easie and sweet. The elder brother was as near his fathers elbow as could be and alwaies with him; yet it was the lot of the yonger (a prodigall turned to his father) to eat of the fat calfe, to have the ring, robe and shooes put on him; it was easie for him to be hap­py, when his father would beteame it him as his lot. Judg. 14. When Sampsons friends are kept from the riddle, how hard is it in seven daies to hit up­on it? But when they plowed with his heifer, how easily they finde it out, and come to him, saying, What is more sweet then hony? And what more strong then a Lion? When the two Apostles, Peter and [Page 364] Paul preached to the Jewes, how they pressed upon them the offer of salvation, because by vertue of the covenant, they were to have the first refusall? Read two places, Act. 2. Peter tells them, To you and to your children (out of Gods free love) the promise belongs and the powrings out of the spirit, and to as many as the Lord our God shall call. And so in the 13. of Acts, To you (brethren, the Jewes at An­tioch) is preached by this man forgivenesse of sinnes. It was a great ho­nour though they had not the grace to see it: And so much more to all under the condition of faith the promise belongs, although to such as are under the condition of their own strength, it shall be a meer toile and bondage. So much for the first instruction.

Instruct. 2 A second serves to untie a knot in the seeming contradiction of Scri­ptures. Quest. Grace is cal­led by name of a yoake, how then easie? Some presenting unto us a marveilous ease in the yoke of Christ and a lightnesse in his burthen: Others a marveilous difficulty, and such a thing as must be striven for, and yet may be mist.

The answer is, Heaven and Grace are both the most easie, and the most difficult that can be; Answ. Grace is the hardest and the easiest thing of all. Math. 19.26. both may well stand: They are most easie to the soule which will bee taught of God, and will not resist his me­thod by attending their owne wisdome: But to others, they are matters of greatest difficulty: To God all things are possible; to flesh and bloud, to the wit and will of man, to the freedome of our owne choice, nothing is so impossible. I remember the answer of a Philosopher to a great Prince (who had beene his scholar, and was discontented at him for publishing his bookes) be content, saith hee, and know, my bookes of Philosophy are publisht and not published, for none are ere the wiser for them, save those to whom they were read and made evident. So here: The mystery of Christ is the most easie and the most hard; easie only to such as in whom the Lord hath opened an eare, Job 33.15. and re­vealed it, to others hard. So much for Instruction.

Vse 2 Secondly, this is Terror to all such libertines and carnall Gospellers, who make Religion & Faith (great works) light and slight matters, Terror to ma­ny. run­ning away with them as horses with empty waggons, not through any Branch. 1 ease they have by the Spirit, but from the excesse and superfluity of their own blindenesse and presumption. Slighters of the worke of grace, abuse the doctrine of ease. Others are blinde, idiots tell them of Regeneration and Conversion, and they run to their own strength, they doe hope well, that if they put their good will to Gods, God will so far enable them as to get somewhat: They hope men make more ado about matters then God himselfe: God hath told them, that faith in the promise is easie, and none of these sowre Preachers shall pull this li­berty from them, what needs all this adoe? If God be on our side, we feare nothing; as long as men walke even and faire, harmelesse and de­vout, bearing a good minde toward God, keepe their Church, and pay all men their dues, and give to the poore; for ought they see God is mercifull, will not the death of a sinner, is found of them that sought him not: Esay 65.1. Matth. 11. [...]9. Esay 57.17. His yoke is easie, he saith he will not bee alway heavy upon men, he knowes we be no Angels: yea he saith, that he hath seene the iniquity of mens covetousnesse, and hee will heale them and make no more adoe. It is for his glory to bee mercifull. As for these Ministers who sticke so much at the truth of heart, and faith unfaigned, they [Page 365] say, onely God knowes the heart, and they trouble mens heads more then they doe them good, making men unquiet, and finding out new crotchets! What is mans life (say they) if hee may not bee merry and cheerfull? God loves it, and Christ hath dearly bought it, and its best to be merry, eat and drinke, and cast away care. God (say these) hath made us of bodies as well as soules, we be not all spirit, nor shall be in this world; we must tend Sermons so as we may tend our worke too, our bodies must be made of for God, and what skils it, though we play and be good fellowes, and drinke a cup or two, (so it be in the feare of God) although we be none of these Puritans, yet wee be not against them; we hope by this meanes to spend out our short time, having God afore our eies, and to be in heaven ere we be aware. Oh yee wo­full creatures! Doe you thus construe Gods ease? I aske you, Hath the Lord ever brought you under the bondage of spirit, for all your cursed nature and impious prophanenesse? Did it ever cut you off from your old stocke? Did it ever bring yee under hope? No doubtlesse: Thinke not then to make faith an easie purchase upon your owne purse; it will be one day, in that your last night of death and darkenesse, such a toilesome journey, through tempest and foule weather, dirt and wea­rinesse, that you shall be quite tired, and then shall true toile succeed false ease: Hearken not to that lying spirit which beares you in hand, all ease, ease, for it shall turne to extremity of anguish, and to a desperate impossibility: The mouth of the Lord hath spoken it, The Lord indeed moderates the labour of his poore weary travellers to Zion, Psal. 84. So that they shall grow from strength and feele no faintnesse: But no man shall goe up in a feather bed to heaven, if it were ever an easie way, it was never easie; foolehardy stout travellers, which boast of their limbes, shall faint suddenly. Matth. 15. Dogs must not come with poore children for Gods dole, it belongs not unto them. So much for the first Branch.

Others also there are whom this terror reacheth unto: And they are Branch. 2 base hypocrites, who come with their toile and cost to God, Hypocrites who come with their toile and cost to God, are rejected. devising painfull and tedious waies of their owne, but shunning Gods easie way. They will obtrude their whole rivers of oile and wine, and whole barns of corne, for the sinne of their soules; whereas he askes onely a third part of an Hin, and an handfull of flower for a meat offering: A poore thing in Gods way, is better excepted then all excesse of our owne. Ye load mee (saith God) and pester me with your offerings, I groane under the burthen of your sacrifices. Honour me in mine owne way, and I will make it easie and sweet to you: But else, the sand is not more heavy to mens shoulders, then you to Gods; you are out of Gods ele­ment, therefore every thing is weighty; you may complaine that you are not regarded, but the Lord pitties no toile of hypocrites against his word. Elija shall sooner consume the sacrifice with fire from heaven by standing still, and praying in Gods way, then all Baals Priests with their lancings and leapings upon the Altar. Cost without wit is waste. Its said of Ionathan that he had wrought with God that day on which he o­vercame those Philistins. So I say, Gods people work with God, 1 King. 18.28. with 37. 1 Sam. (rather he with them) but hypocrites work with themselves; therefore they [Page 366] lay out their labour for that which profits not, and mony for no bread. They goe against the streame, a Esau in his hunting, for the blessing went another way with lesse adoe. Esay 55.2. 1 Sam. 14.45. 2 Tim 3.7. As its said in Timothy, Alway hearing, never comming to knowledge: Oh the endlesse bootlesse toile of hypo­crites! You poore asses, running the Divells round, and grinding in his mill, with your eyes blindfold, at last be scared out of your trade! You doe but as Sampson, Judg. 15. lay heapes upon heapes, and die of thirst! Once get into the right way, and undoe somewhat first, which God would have you forgoe instead of your doings; and this will cause un­to you incredible ease and sweetnesse in your proceeding. Remember that speech, Esay 30. your strength shall be to sit still: Sit still and bee quiet therefore in your hypocriticall devotions, and bee stirring and working with God under the condition of his promise, and your labour shall not be lost in the Lord. 1 Cor. 13. ult. Else you shall suffer losse not onely of a part, but of the principall; you shall sinke in your sweat, and the most despised fatherlesse creatures with their poore emptinesse, scarce daring to lift up eies to heaven, standing afar off, shall go away better justified then you with all your supererogations. Luke 18.13. And when you are thus defea­ted, your mends shall be in your own hands. So much for this second.

Vse 3 Thirdly, this Doctrine reproves sundry sorts: And first, all such as having enjoyed the liberty of Gods Ordinances all their dayes, Reproofe. Sundry bran­ches. 1. The chiefe season of ease is at first. yet ne­ver had the wisdome to discerne that spirituall season, in which the Lord makes this worke of faith easie and welcome. The ease of be­leeving (in Gods usuall method) attends a peculiar opportunity of Gods owne vouchsafing, in which he doth more readily worke, then at all other times. Commonly when the word is first sent to a congregati­on, as a dainty, as a rare and desired pearle, an object of price: Againe, when the spirit of the hearer is carried with violence to carry the King­dome away, whatsoever paines and charge it cost them; when also the Lord sends the Angel or Minister with a more then common spi­rit of zeale, to stir the muddy poole to the bottome, and to unsettle mens hearts frozen upon their dregs: I say, when as the Lord inspires him with the spirit of Eliah or Iohn Baptist, with speciall love to the pre­tious soules of men, with laboriousnesse and the spirit of convincing: when as the Gospel drawes all sorts unto it, by the fervency of affecti­ons and examples of such as make toward it, then there is ease in belee­ving. Not when the Gospel is waxen stale in a Towne, and Manna plentifull, which commonly causes loathing and fulsomenesse: Not when the hearers heart is sunke and dead in his brest, indifferent whe­ther he speed or no: Not when the spirits of the Ministers of God wax dull, as Moses hands with long holding up: Not when the Spirit of grace, of power, melting, drawing and perswading, begins to flag: And (as Micah saith) is straitned: Mica 2.6. Not when the hearts of Ministers faint in them and turne another way: Not when they are driven out from their places, and are faine to seeke into remote Countries: Not when the affections of people wax generally dead, and carelesse which end goe forward, rather minding their owne world, will and ends, then the mat­ters of salvation.

When these markes fall out, the shadowes of the mountaines wax [Page 367] long, the wild Beasts goe out of their dennes to spoile, and the labou­rers turne their backes upon their worke, because the Sunne is downe. Not in these seasons, not in death, deepe sicknesses, crosses, feares, losses, is there like to be found this ease I speake of? And therefore, Oh you (my brethen who heare me this day!) who have long lived here under the meanes, (above fifty yeares) thinke seriously of your e­state. If yet the worke of beleeving the promise be undone, if you have outbidden and survived all these happy seasons, (wherein your owne soules know you felt such dampings of corruption, raisings of heart, thawings, inclinings and movings of spirit, to embrace the offer of sal­vation) and have fallen to the world, to pleasures, to ease, and (as Cain did) being cast out of Gods presence, to goe and build Cities: Let my words now pierce you (if any tendernesse at roote remaine in you) and take heed lest if ever you finde God gracious, (if he have not quite cast you off for your dallying) you be put to toile and travell for it, lest it cost you tenne times as much trouble as you might first have had it for. The Lord is hardly drawne to returne to a particular man, when he hath left a publique place: I tell you, if you have slighted such meanes and seasons as these, it must be the unspeakeable patience of God which can pull you home at last: It were strange if a man who hath lost his faire or market, should come many daies after and meet with those commodi­ties which hee wants, then he might have stored himselfe with ease, but after with much hazard and cost.

You have had your season, your accepted time and day of salvation; Speciall appli­cation to the present people. many hundreds have beleeved and set seale to the grace offered, and most of them are at rest with God. If you bee those unhappy ones who have received it all this while in vaine, Hard for long dalliers with God, to reco­ver him again at their plea­sure or leasure. I doubt whether ever any new appetite will be lent you, and although it were, I doubt whether (the doores being shut) you shall speed of your desire (though you should runne from Barwicke to Dover, from old England into new for it) or be admitted to beleeve: Oh! How shall I speake to this wofull place for the padling out of her season of ease? God hath brought salvation to your doores, as to the children of the Kingdome, pind it on your sleeves, I may truly (and in a good time) speake it, The Gospel hath alway brought you more gaine then it hath cost you: Pulpits have beene, as it were, set up in your streets by your houses, (so neere is the grace of God come unto you;) and when others have ridden and trotted five, ten, fifteene miles, you have had it at home, for step­ping in at the doores; floods of butter and oile have flowed downe in your brooks and streets, and thousands have beene satisfied with your leavings: You have been as free borne to the Gospel; What (in all the world) shall you pretend for your selves, if you have never had (I say not the best portion) but any part at all of it: Oh! that I could teach you, (after all my pressing of the promise among you) how to dispute for your selves? But that exceeds my skill; you have had a fee-simple, an inheritance of the Gospel, you have beene married to the Lord, un­der long, constant, unwearied, plaine and powerfull meanes, long ere I came among you: All mens gifts have served you, Note you of the congrega­tion. you have entred into other mens labours. I may adde this, that you have possessed [Page 368] fields, vineyards and orchards, which you never knew the price of; never bought tilled or planted. For my selfe although I have long li­ved unprofitable, yet if ever God lent me any fitnesse to doe you good, it hath beene since I came among you: And yet some of you, through lazinesse, worldlinesse, love of your shops, formality, neglect of meditation: Others through a curst sullen heart, snuffing at the Mi­nistry, stumbling at the stone of offence, but the most from a cloy'd and surfeited stomacke with much food, have never come to taste the ease of mercy. If some few have, truly, either they have little else to take too, or else God hath pickt them out as odde ones here and there; and what may become of some of these when meanes shall faile, God knoweth! But now even at this last cast and farewell, for Gods sake, come in and dally no longer, and breake through all your lusts for this promise! It shall vex ye as fire one day, to thinke of this, how foolishly did I misse of heaven? When I might have had it with ease, then to lose it for a base lust, a vanity, which shall leave me empty, Oh foole in kinde! The Lord move your hearts! So much for this first branch of Reproofe.

Branch. 2 Secondly, here is reproofe for all such as have forestalled this bles­sed ease of God, Deny selfe-ease for Gods ease. by leaning to their owne strength, zeale and affecti­ons. I have beat much upon this: Now I say no more but this. Won­der not if your lives bee full of complaints! Oh ye, saith Esay! who kindle a fire of your rotten sticks, Esay 50. ult. and compasse your selves with your owne sparkles, much good doe it you with your owne light and heate, but you shall have this at mine hand, you shall lye downe in sorrow! Is it a small sinne that turnes Gods ease into misery? Vers. 10. No surely. A viper shall come forth of your owne heat and sting you to death without re­pentance! Who is he among you that feares the Lord and obeyes the voice of his servants, that walkes in the darkenesse and hath no light! Let him trust in the name of the Lord, and stay himselfe upon his God: And so doing, he will doe his worke for him. Get once the slight of it (as we say) and then halfe the worke is at an end: Lay downe rather your owne spirits and sparkles, good deeds and affections, rather then take them up to demerit God and resist his ease: And so by denying your selves, here on the left hand in your vices, there on the right in your vertues and praises, sucking out an humble heart out of the pro­mise, (for alas! what needed the cost of Christ, if your cost could serve the turne) you shall finde your selves to profit more by one Sermon, then you have done by tenne. So much for this second Branch.

Thirdly, this reproves all such Ministers as turne this true and spiri­tuall Branch. 3 ease of God into a carnall liberty, and smoothing their ignorant and prophane people, Preachers of carnall ease who sow pil­lowes. yea sowing pillowes of fleshly ease under their elbowes; telling them they are in good ease, and these Preachers scare them with false fires; for Gods yoake is easie, Christ came to destroy the hard Law, &c. And the ground of this practice is either idlenesse, to spare themselves a labour, or through prophanenesse, or through Gods just judgement to give them teachers such as themselves are, to cause them to stumble and fall, and rise no more, and all because they have rejected better meanes. And others Pelagian wise, teach [Page 369] that there is an universall sufficient grace offered in the Gospel which also is effectuall, except men resist it, and that they have free will to accept and embrace it. As for the doctrine of Gods peculiar ease of perswading some more then others, they cannot endure it. They teach the people to say to God, as those in Esay are brought in, saying to one man, doe but beare our name and owne us, and we will be at our owne findings, thou shalt not be troubled with our maintenance, we will bee fed, apparrelled and supported by our owne meanes and moneies. Pelagian ease of selfe-con­version, and of fre-will con­futed. So say these to Christ, beare our name for fashion, and obtaine a generall pardon by the merit of thy bloud, and as for the application of it let us alone, we will finde strength by our owne free concurrence with the grace offered, to fasten upon and apply it to our selves. And so if there fall out to be any defect herein, it is no want of the accommodation of grace to us, (for that is equall to all) but our accommodation to it in such a due season, matter or other circumstances, as if they had beene concurring, might have produced a perswasion to receive the grace of­fered. To all which, I answer, such ease as this in obeying the com­mand of beleeving, the orthodox Church of God know none: The ease that is, is on Gods part, preventing, assisting and perfecting, and from none of ours. To us, the work is absolutely impossible. So much for this third Branch, and so for this third Use of Reproofe.

The fourth Use should be Exhortation, and that many fold. First, Vse 4 to all Gods poore servants, Exhortation. In sundry Branches. Such as have found ease in Gods way are thankfull. who have found Gods way sweetned thus and eased by the Lord, that they be very thankefull for this speciall fa­vour. Say thus, who am I whom thou shouldest make that sweet and easie unto, which to others thou sufferest to bee toilesome? Thou mightest have brought mee as hardly to heaven as others, there is not a prouder, tougher moulded wretch of an hundred then I have beene, Jer. 2.3.4. yet thy milde and gentle cords of allurement have been strange to me! Thou hast pull'd me with the cords of a man, made love to me even in the wildernesse, forelaid my way sweetly, brought me into the net ere I was aware, concealed difficulties while afterward, mittigated my horrors, gone leasurely on with me, drop upon drop, line upon line, not gugged me too deeply with my lusts, not suffered me to revolt to my old courses; thou hast laid no heavy burthens upon my shoulders, required no toile of service; thou hast given me an hope of successe from the beginning, so that I have gone to worke with hope, beene freed from excessive feares, temptations, crosses, discourage­ments, which many others are basked withall. For my part I know no reason, and I can but wonder, that thou shouldest doe as thou hast (which I cannot deny without lying) to one so hollow, inconstant and perverse, as I know my selfe to be. It pleases thee to hold me fast to those steps to which thou hast brought me, and to try mee no deeplier then thou givest light and strength to resolve and revive mee againe. Methinkes, thou hast made the whole mystery of Christ sensible and lively to me in the ground of it, the merit, thy scope (which is to magnifie thy selfe in the hearts of thine) and my heart hath found some sweetnesse in it, found it day by day more lightsome and sweet: As the loadstone holds iron to it selfe, so I have felt thy promise to draw me, [Page 370] so that I cannot give it over, nor forsake the meanes, but they are daily sweeter and sweeter to me. I have not felt such temptations to hideous thoughts & lusts as some have done: I am not disquieted so much about the measure of my preparations as some have been, from my youth up, thou hast by steps and degrees wrought that which thou art faine to worke in others by violence and with difficulties: Nothing but excesse of clemency and mercy hath beene my portion; and yet in all, I have held some good testimony in my owne heart of sincere and plaine in­tentions, although feeble, yet faithfull. Oh blesse the Lord!

Pitty such as get to heaven with difficul­ties.As for others, whose birth costs more travell and paines, pitty them the rather, and confesse thou owest them so much the more compassi­on by how much they come harder to heaven then thou dost. We see an heire toiles not so much for all his inheritance, as a poore labourer for a groat a day. Doth the poore man murmure at him? No, but puts himselfe under providence which hath made some owners, some tenants, some to live at more ease, others with more toile: The Lord is the maker of both, and perhaps foresees, that if the poore had as the rich, he would beare it worse, and therefore his rough spirit must bee basked and held downe from pride and rebellion. Let not such as meet with more hardship in their conversion accuse God, for changing ease into toile: Let them not murmure at Lydia, at Zachee and such as have beene easily brought home; but blesse God that he would trouble himselfe with such peeces as they, rather then burne them as knotty logs scarce worth the hewing, and bestow any cost upon them for his owne names sake, rather then they should perish: But let them be farre from cavilling at God that they have abode the heate of the day, and others comming in at the eleventh houre have fared as well? Matth. 20.15. Is thy penny the worse silver for theirs? Or is thine eie evill because Gods is good? wonder rather that ever that penny should come in thy purse, then that others fare as well, or that thou farest not better! So much for this Branch.

Branch. 2 Secondly, let this be an admonition unto thee for the time to come, that this ease of the first mercy, Beware lest the ease of the first mercy, cause thee af­ter to slight it. become not a snare unto thee afterward to cause thee to slight it and forget it. Doe not as wanton heires, who spend it as lightly and basely, as it came easily: Lest the Lord make your hearts ake for it, and set you on the racke, teaching you to repent and to keep within bounds. Oh! abuse not this goodnesse, slight it not, walke not slackly, sit not loose upon easie mercy; devote thy selfe ra­ther to God, for so free, sweet easie mercy, with the most close faith­full heart, thinking nothing too deare for him. David could breake forth Psal. 43. ult. into great triumphs, after a tedious conflict and com­bat with his fears, doubts & depth of heavines, and say, I will still praise him who is the health of my countenance and my God: And shalt not thou say so much more, who hast escaped many such scourings? Doe not now thinke thou art safe, thou maist heare, pray, receive the sacra­ments as loosely and formally as thou wilt, because grace came ea­sily: No, make the more precious account of it; else thou art a slave and no Sonne. An heire seeing himselfe stockt by his father, with sweet dwelling, rich grounds, great revenues, so that he needs not to carke and [Page 371] toile for a living: What doth he? Surely as the Lord bids the Israe­lites, who came into a land flowing with milke and hony, and that at the best vantage, even in the harvest of all commodities: But rather knit the heart to God. Joshua 5.11. Beware lest now yee forget the Lord that hath thus endowed and furnished you: Walke humbly, and feare the Lord that it may goe well with you: So should we doe; we should say, now all other things are done to mine hand, there is but one thing to doe, Lord teach me to do it well; If I can be full and yet remember the Lord that made me, and highly esteem the rocke of my salvation, he will thinke them well bestowed, Deut. 32.14. and confirme them to me, else they shall be a snare.

Fall not to Adams and Eves sinne, who in the abundance of all things, being set in a Paradise, could not digest their happinesse, but fell to revolt, and so were cast out. Say not, Soule, eat, drinke, be mer­ry, cry not, peace, peace; but let the ease of mercy keepe thy soul from all presuming and sensuall security. John 5. Remember that bitter pill given by our Lord Jesus to a loose one, whose cure cost him nothing, & so he began to play his parts: Thou art healed, now sin no more lest a worse thing befall thee, and then thou wilt wish, would I had lien lame by the poole still! We are scarce able (brethren) to beare the ease of mercy but we wax wanton, and that is the cause why so few finde it, and so many complaine of such difficulties: It is just with God to make us weare the chaine for it, to teach us to walke before the Lord more humbly and soberly. And so much for the second Branch of the Exhortation. I should now have concluded the Use with the third and last Branch, that we walke in the experience of this blessed ease, to trust God forth on for the like goodnesse. But the time is spent: Let us cut off here and call upon God, &c.

THE FOVRTEENTH LECTVRE Still continued upon this thirteenth VERSE.

2 Kings I Gave you an hint briefly (beloved in our Sa­viour) when I last ended the former Sermon, what I would have proceeded with, if time had permitted. I have shewed you, That the beleeving of Gods promise (to such as are in case) is an easie thing. Sundry grounds and Scriptures I cleered the truth by, and sundry Uses of Instruction, of Terror, of Reproofe, and of Exhortation I have added. And to this last (wherein two branches were urged Branch. 3 then) belongs a third, that is, That all who have found this handfull of ease, The ease of mercy should make Gods yoake light for ever after. in beleeving pardon, should be earnest with God for the ease and sweetnesse of an holy course, that the yoake of God may become easie and his burthen light. Say thus unto the Lord, Hitherto thou hast dealt with thy servant in mercy, thou hast not laid heavy taskes upon me; I cannot accuse thee (like an hypocrite) that thou hast taken up where thou hast not strawed, nor reaped where thou hast not sowne: Rather I may say, that others have laboured, and I am entred into their labours, that is, found a sweet and easie work of beleeving. Now as I blesse thee for this, so yet, be not angry with me, if I have another request to make unto thee, Matth. 25.24. and that is, that thou wouldest still hold the like hand to­wards [Page 373] me, in making the life of faith sweet unto me, and the course of obedience most welcome and familiar. Oh! let it be no harsh thing unto me to beleeve all thy other promises, Gen. 18.30. concerning strength against tentations, power against my lusts: And breed ex­perience for time to come. Lord let not the difficulty of walking be as great, as the ease of conversion was mercifull; just it were with thee to make it so, and to try me what soundnesse, what uprightnesse were in me by hard trialls: But oh! lead me not into tentation, do not suffer my corruptions to wax stronger then I can master, nor Satan to be more fierce and fiery in his darts then I can resist or quench: I doe not pray against crosses or assaults, but that they may be according to man, and that an issue may be given with them, that I may say, thou hast been afflicted with me in all my afflictions, to make them tolerable, Esay 63.9. by thy meekenesse, confidence, patience and courage put into me: Let the An­gel of thy presence save me and conduct me, beare me up by thy hand continually, and redeeme me out of them all at last in an happy manner; give me O Lord, both the upper and the nether springs, enlarge my coast, and be with me against those Cananites of the mountaines, Judg. 1.15. who have iron chariots! If thou shalt indeed blesse me (as Iabez said) thou shalt be my God, 1 Chron. 4.10. Teach me mercy to the distressed, pa­tience in affliction, faith in straits, sobernesse in blessings, faithfulnesse, if a Minister, subjection, if a wife, understanding, if an husband, dutiful­nesse, if a child, trustinesse, if a servant, and let there be sweet ease in all these.

Lust is sweet (Lord) to my unmortified part, but present thou such a prevailing sweetnesse in thy love by thy promise, that it may bear down the corrupt pleasure of my sinne; so that, while thy love and the joy of thy countenance is present, the image of such scurfe may bee despi­sed, and it may not be tedious to mee to reject the tentations to wrath, revenge, earthlinesse, loosenesse in liberties, pride, vanity: But all these may become bitter to mee, thy grace making them so! Oh (bre­thren!) the Lord teach you to thinke of this: Strange it is, how many of us goe to worke with God in the way of our conversation, especially if private, solemne, dangerous, disgraced, hard duties be urged, wee finde our hearts so sullen, weary, hollow, fickle, carnall in any duty which concernes us, as if God were highly beholding to us for our worke. What then should be the pitch of our ambition with God, save that still he would carry us upon Eagles wings, hide all difficulty of Religion from us, present it to us as a sweet object, remove our way­wardnesse of will, and fill us with love, that wee comprehending the length, depth and height of it, might be filled with his fulnesse, and be carried on without any great rubs, or sad offences, that our heads may not be brought to our graves with sorrow, but wee may finish our course with joy. David in that Psalme 27.4. having found one mer­cy with God, staies not there, but laies in for a new: What is that? One thing I will aske of God that he will not deny me, That I may walke and spend all my daies in his house continually: A child findes it no trouble to him to walke in the presence of a loving father, who pitties and provides for him! So shouldest thou. Mourne thus, if ever any thing come between my soul and ease, it will be this treacherous heart [Page 374] which will come to a point! Its that which so manacles and pinions my soule, that I cannot reach that liberty and joy which thy servants feele! Its that (Lord) which makes me so darke, so lowring, discontent, un­fruitfull and sad! Esay 38. Oh Lord! ease me here, these have oppressed me, de­liver me! I doe not lay in, for liberty to the lusts of the flesh, to fulfill them, Pray for five things to make Religi­on sweet. I desire the curbing and destruction of them for ever, and their wasting daily! But till thy sweetnesse satisfie my soule, and soake me to the rootes, I shall never be as I would be, nor can thy worke bee as it ought to be! Accept therefore first, the will for the deed, a little for 1 much, that shall be one vantage. Then againe, cover and hide defects, 2 and looke upon my better part, thine owne grace, and not my corrupti­on, 3 interpret me with favour to the uttermost. Then thirdly, betrust me with those principles of love and sincerity, which will make a little 4 goe a great way: And then make my lusts to be my clogs, and as Sauls armour upon Davids backe, who could not goe with them: And to 5 conclude, make the yoake of thine afflictions easie, and enlarge me to runne the way of thy commandements with cheerfulnesse. So much for this third Branch.

Branch. 4 But there is yet a fourth branch of Exhortation behinde, flowing more necessarily from this Doctrine, Nourish not feares about the way of God. then any of the former: And that is this, That seeing the people of God, have an allowance from God of ease in beleeving: Therefore let all poore soules set their hearts at rest, and not nourish fears within themselves of a more tedious entrance into the Kingdome of Grace, then the Lord hath promised. Nay rather, let them fasten upon this priviledge, not looking at themselves, but at him, who hath all impossibilities at his becke, and can turne them to ease. In which respect Abraham is said to beleeve, that (although in shew Sara's wombe was to be barren, yet) because God was able to make good his word, therefore from one who was as dead, should issue thousands. Thus faith gives glory to God, and drownes her owne fears in his power: True it is, wee cannot beleeve that God will make his promise easie till we beleeve: But one excellent argument to draw us to beleeve, is, the meditation of it as an easie worke, and that the Lord can and will make it so. As I noted before, the cause why so many start and shrinke from the way of God, is the conceit of the most noy­some and tedious hardnesse of it. The sluggard still cries, A Lion is in the way, Proverb. I dare not goe. Take we heed of this bondage: Wee cannot dishonour God more deadly, then by an ill conceit of him, and his me­thod of beleeving. For wisdome is easie to him that loveth understan­ding; if God will make it so, why shouldest thou gainsay it? A lowring, sullen heart, causeth this slavery in us; wee are willing to be­leeve that which we wish: but looke what we have small list unto, that we naturally frame to our selves very difficult. Counsells a­gainst this disease. Strive first to get a true judgement of the way of conversion, that the Lord hath said its easie. 1 Its that which Naamans servants here labour to beat into their Master, 2 and by it prevailed with him for the obeying of the promise. Next strive to get under the condition of it, for all such are at next door to it. To this end, instead of studying thy selfe and thine owne abilities, stu­dy the promise, and let that draw thee to be in love with him, who hath [Page 375] so freely offered it; that will winne thy affections to it; and when thy heart is taken with it, thou shalt soone be on thornes to enjoy it. The ease of beleeving issues from the soules getting under the condition of the promise. Touching which point, because it will offer it selfe in the next verse more fully, I say the lesse here. That which in a word I will presse here (and so finish) is this, Resist faiths enemy which is bondage, 3 an ill opinion of God, a conceit that he love, our toile and vexation; and nourish faiths friend, which is Gods ease, and that he is no hard Ma­ster, no tyrant, no taske-master, but one that delights in a cheerfull o­beyer, and faith will follow sweetly. God loves one that will not bee scared away with Lions and Beares, but come to God for ease with as­surance, that its easie for him to give: The cause why there is such difficulty in beleeving, comes not from God; but it comes from our false opinion and a strange conceit that all pretious things must bee dif­ficult.

It costs the Lord exceeding paines to banish out this error, which if it were once overcome, its not to be said, what incredible ease would appeare: Therefore let thy course (poore soule) be, to beg of God the 4 benefit of this ease; pray to him and say, If the way to heaven be of thy meer inventing, if the Lord Jesus himself be thy free gift, if the offer of him to a loaden heart be free and voluntary, if the gift of faith it self be thine, and thou hast bound thy self both to give feet to come and to give ease to the soule that commeth, where lies the difficulty? Surely in the slavish heart, which feares where no feare is, which judges of God according to her owne sense. Now to sense and flesh who dare say, or when did ever God say faith was easie? Come to him then and im­portune him for this ease: Lord take away my slavish heart, I have wo­full experience, what my moyling and toyling wit and course is able to doe: At the first, I liked it well as mine owne strength; but now I am tired with it; I see its thy plague, thou givest toyle to the wicked, but to the good and pleasing in thy sight, ease and rest: To hunt and to rost that they have got in hunting, to labour moderately, and to eat of the fruit thereof: Oh this blessing I want! Lord, all the fish in the sea are at thy call, thou canst in a moment gather them all together into one place: Luke 5. Joh. ult. Gen. 18.14. Thou canst bid Peter spread his net, just where they are, and enclose multitudes in it, after he had fished all night and catcht nothing. Alas! he cast out his net on the wrong side all the while; but when the Lord Jesus came, then he cast on the right side, and catcht abundance. At thy command Lord, a dead heart shall be quickned, a dead wombe shall conceive, a creeple of thirty eight yeares shall be healed, and what hard thing hath not turned easie at thy command?

What was easier then to goe through the red sea first, and then Jor­den dryshod, when thou causedst the windes to keep up the waters like two walls on both sides, and to dry up the mud in the midst? What is hard save because of lets? And what is not easie if barres be removed? Oh therefore Lord! thou who by that miracle madest Peter a Prea­cher, and gavest him a signe that he should be a fisher of men, and en­close three thousand at one Sermon; teach me this blessed gift, make me such a Preacher of reconciliation by thy skill and ease: Act. 2. And thou [Page 376] who broughtest all fishes under the net, bee not discouraged by my shinesse, feare and loathnesse to bee driven in: Say but the word, and I shall come under it, and thy Minister shall cast out on the right side and enclose me! Oh happy soule! if after all my tricks and wiles to shunne thee, thou shalt at the last, make my will willing, and cause me to come under the sweet and yet authority of thy pro­mise: I crave not Lydia's ease, Zachees ease, I know now thy course is more leasurely: I doe not so much seeke shortnesse of labour, as sweet­nesse of spirit, and meekenesse of heart, and surenesse of successe, and riddance of my basenesse and contradictions: The wildernesse shall be as welcome to me, as the way of the Philistins, if thou wilt tame my rebellions, and give me a pledge of Canaan at last! The Lord will not stop his eare to such a prayer; mercy pleaseth him, and the ease of mercy pleaseth him; what should hinder him from giving that which pleaseth him? Onely our owne ease set up against his, makes the way to heaven tedious, if that be removed, heaven will bee as easie as this cure was by washing in Jorden. So much for this last Branch, as also for the whole Use.

Vse 5 I proceed now to the fifth Use which is Admonition and Caveat: viz. Admonition. Wisdome is needfull to judge of the ease of grace. That notwithstanding all which hath beene said about this point, yet that we be wise and discreet in our judgements, both concerning Gods diversity of dispensation, and concerning the estates of men. For the first, although I have said nothing but the truth of God hitherto, yet this must not breed ill bloud in us, when we consider his casting off thousands, yea millions of people, both such as are without the pale of the Church, and such as are visible members by Baptisme: It may arise in the mindes of some to thinke, that if the way of God were easie, why should the Lord hide it from so many generations, from the be­ginning till now, (for ought we know) among Pagans and Infidels? And why should so many among our selves after their long knowledge and use of meanes, yet finde it so hard a taske and come short of it when all is done? The answer whereto is, That the secret waies of God are not for us to descant upon: If he will conceale this way of his from many for speciall cause, we must say. Knowne unto the Lord are all his wayes and workes from the beginning. Act. 15.18. Hebrew, Greeke and Latine are things easie and familiar to some children, but they who ne­ver had training, Judge not rashly either of Gods pub­licke, never come to know them; they are theirs whose lot it was to have good education. Its the lot of some Countries to have plentifull Mines of gold and silver, and its no hard matter for such to dig it out of the earth: Act. 17.38. But they whose lot it is to have no such priviledge, know not what the ease thereof meanes. Therefore the wofull forsaking of them, and passing by those times of ignorance, must not make us thinke, that those to whom the Lord reveales it, finde it to be a difficulty. Its easie onely to such as the Lord makes it so; Whom he will he shewes mercy unto, and whom he will he hardneth. Such secrets as these must be trembled at and adored, not descanted; rather those whose portion it is to bee so mildly and easily drawne home to God, should applaud and magnifie his goodnesse to them as a peculiar priviledge, and say, He hath not done thus to every Nation, neither [Page 377] have all knowne his wayes. That which hath beene impossible for some to reach unto, we have beene borne unto as free men, and have found it easie and sweet unto us.

Secondly, let not us judge the estates of such, Or private ad­ministrations. as whom the Lord hath exercised with long difficulties in this point of beleeving: I need not instance: Its well knowne to all that observe Gods government, how different it is in this kinde; how sweetly and safely the Lord hath drawne and carryed on the course of some of his servants with ease and comfort: And yet, how many others, not inferior in grace unto them, have beene brought through a thicket to heaven. Paradise and Purga­tory are not more contrary notions, then the estates of these two. How many holy men Preachers and others have led wearisome dayes, nights and yeares, in their conflict and continuall combat of their unbeleefe? How intricate hath Satan and Melancholy made their conditions, that they have thought it as impossible for them to beleeve, as to climbe up to the clouds? The Lord knowes why he suffers such holy, humble and hungry soules to be so long tozed and disquieted without ease; some to see sinne more bitter in the crosse and curse of Christ, then in all legall terrors, and some to dye so; Phil. 3. not to teach us to judge them (for no doubt they are comprehended of him, whom they comprehend not) but to tremble and adore the Soveraignty of God, who will as it were step out of his course when he pleaseth, and is bound to none, and hath it in his owne hands, how and by what way hee will bring his to heaven. So much for this fifth Use.

Lastly, this should be Encouragement and Comfort: That although the helpes and meanes under which they live are poore, their wits silly, Vse 6 their memories weake, their courage small, their feares great, Comfort and encourage­ment to poore soules by this ease. the Di­vell mighty to beat them off, their friends ready to discourage, and a­bove all, their own hearts most ready to dismay and give them the slip; yet the Lord having drawn them truly to seek him, he can make the way easie, and can fight as well with few as with many: He can make a way through Euphrates for his remnant to returne by, as Esay saith, His bare word speaking causeth the light to appeare, 2 Cor. 4.6. and one word of his mouth will cause the light of grace to shine in the heart, and scatter all darkenesse at once. Oh! how shalt thou hold up thine head before the Lord when he hath made thy way easie, if thou by thy base sloth and presumption, or stoutnesse and rebellion, or by the minding of other trash, shalt make thy selfe uncapable of it? When the Lord promises to carry thine Arke above all rocks and mountaines, and to set it downe at length in safety upon dry land, that yet thou wilt not betrust thy selfe to it, nor resigne up thy feares unto him! Oh, thou shalt be speechlesse when the Lord comes against thee! Therefore (to finish the point) beare thy selfe upon this sweet priviledge of ease and enjoy it; was not Ruth willing to enjoy the favour of easie gleaning? Did she reject the ease which Boaz his favour allowed her, Ruth 2.16. & 3.13. in suffering the eares of corne to be scattered before her by handfulls? No surely, she and her mother both tooke it as from God. Say thus, I thinke it was thy good will and pleasure (Lord) to have it thus, else it should never have beene, thou meantest love to me, else I should have made no such [Page 378] earnings of it: But seeing thou wilt have it so, shall I reject it? No, but rather draw others by thine experience to seeke the like.

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

The second argument of the servants Naamans love and respect to Elisha.Now I proceed to the second: And that is the love, esteeme and re­pute wherein their Master formerly had had the Prophet. They saw it now to bee weakened through prejudice, therefore they put him in minde of it, and (as in the next point we shall heare) doe rectifie him in that error. But for the present, the argument (coucht secretly) is this, [...]f thou lovest and esteemest the Prophet really, obey him and bee ru­led by him: thou wouldest have done any thing he should bid thee, be­cause of the honour thou barest him. Doe so still, if thou love him, o­bey his counsell. This their argument breakes it selfe into two parts: First, into a ground of reason. Secondly, into the reason following upon it. The ground is, Thou esteemest and honourest Gods Prophet. The reason, therefore take his loving counsell. Of both these in order in handling this second argument, if God will.

The cleering of the ground.Touching this ground of Naamans esteeme of Elisha, because I doubt not but many will cavill about it, let me first cleere it, and then come to the point. Some will say then, what wonder, if so strange and miracu­lous a cure of a desperate disease as Naamans was, did attract extraordi­nary affection, and cause a desire of gratification? But thats nothing to our love to Gods Minister, which if it be sound, must arise upon bet­ter bottome: But to that I answer two wayes.

First, though Naaman of himselfe was carryed as an ordinary man, yet the Lord having the ordering now of his whole course, bred as well good affections to the Prophet, and to God his owne glory and wor­ship, as it bred gladnesse of the cure: So that, even in this love of his (being in the bud) may be discovered a seed of that which after brake [Page 379] out when hee was healed. We read of the like example, Joh. 9. of a poore blinde creature, who no sooner was healed by our Saviour of his blindenesse, but his affections of love brake out strangely towards him; shall we thinke that because the occasion hereof was his cure, therefore there was no more in it, save a meer carnall humour? No; if we read the 37. and 38. verses, we shall see what fire this sparkle brought forth when our Lord Jesus had met him, and enlarged him with more grounds, to love him upon better reason.

But secondly, I say, it were well, if even we having deeper and stronger bottomes to build our affections upon to Gods Minister, were carryed with no lesse demonstration then he was, of which, more in the Use shall be spoken. And whereas its objected, that now his servants rather tax him for his want of present love to the Prophet, then com­mend him for the former. I answer, what wonder if so weake a man were so easily transported in his passion from his former affection? First, it was God who suffered it for his humiliation: And secondly, how many who thinke themselves to stand upon surer ground in their love to the Minister, yet upon farre lesser occasion then Naamans, even meer tetches and pritches, very toyes and conceits, can alienate their love from the Prophet of God, and that both more deeply then Naaman and without repenting thereof, which yet he presently did. So that the truth is, we have no such cause to cavill against this point, nor to disdaine to take Naaman to bee our example; rather it were well if wee would prove as good Scholars, as hee is meete to set us to Schoole.

The point then is, Doctrine. The esteeme of Gods Mi­nister ought to be precious. The esteeme and love of heart wherewith wee embrace the Minister of God, ought to be singular. If the Prophet (say they) had bidden thee do some great thing, wouldest thou not have done it? Sure, it must bee great affection which should so easily cause a man to doe great things? Whether we understand their words in relation to his obedience, to any charge which the Prophet should have put upon him for the cure of his disease, or in relation to his rea­dinesse, to beteame the Prophet a deep gratification for his labour; both must needs argue love and esteeme. If the Prophet had told thee thou must goe barefoote on pilgrimage many miles, or fought some battell of great hazard or the like, wouldest not thou have adventured thy selfe to get thy disease cured? If the Prophet should have required at thine hands some rich recompence, talents of silver, costly apparrel, the most curious presents that could be, wouldest not thou have freely granted them? How much more then, when he saith unto thee, Wash and be cleane? So then Naamans love (wee see) runnes in a strong streame, a small thing should not part him and the Prophet, he would doe great things for him rather then faile, let but the Prophet com­mand a taske, or aske a reward, and what would not hee doe? Nay freely, unasked, unexpected? So that the point is plaine, That the af­fection which Gods Minister (if the faithfull Minister of Christ) deserves at our hands, is and ought to be singular and pretious. This point first, I will prove by Reason, then by Scripture, and so come to Use.

The first Reason is, the charge of God. Its eternall, and cannot be in­fringed. I enter not now upon the strickt question of Tithes, (my Text reacheth onely to the singularity of loyalnesse and love, and that other Reason. 1 argument is at large handled by others) but I say of the Ministers patri­mony, Note. as of the Princes, it is eternall and unalienable, without horrible sacriledge. God hath both in the old and new Testament, most cauti­ously provided that the Minister should never be forsaken. How fre­quent are those speeches with Moses, Deut. and Josh. 18.6. 1 Cor. 9.12.13.14. Forsake not the Levite all thy dayes. The Lord hath not given him a portion among his brethren, but the Lord himselfe is his portion: These Leviticall phrases are of eternall right. Thou shalt not muzle the mouth of the oxe (saith Paul out of Moses) he that serveth at the altar must live upon it. If we afford you spirituall things, is it much if we reap your temporall? Did those Mi­nisters of God, who were inspired with extraordinary gifts by the holy Ghost without their owne toile and industry speake thus, who because they freely received, might freely give, and shall it not much more bee verified of them that serve at the altar of the Gospel, whose labours cost a greater price of paines and charge to furnish? And because these Texts do trench rather upon the fruits of love, then the affection it self: How were the Galathians affected to Paul, Did they thinke their eyes too deare for him, to pull out and give him? Are not the very feet of them beautifull, who bring glad tidings of peace and good things? Did not those Galathians receive Paul as an Angel of God? Gal. 4.15. Would not they have imparted to him not onely their goods, but even their ve­ry soules? And what wonder? Are they not his joy and crowne? Are they not as his wife? Are not their soules dearer to him, then the bo­dies of men can be to a Physitian? Doth hee not love them with a love farre above whatsoever a friend, an husband, a father, a guar­dian can affect the persons of their friends, wives, children or or­phans? If the love which they utter bee greater, must not the duty of love be so which they owe them? So then, God will have the people to tender, esteem and honour the Minister: Its a charge which no time, no prescription can alter.

Reason. 2 Secondly, as they are thus to embrace him for his very message sake and the honour of his calling: So also in respect of the outward ser­vice he performeth, as man to man. Who goeth to warfare upon his owne charge? Who can attend the word and the world too? Should they that serve at the altar and attend to reading, be compelled to for­sake their places and play the drudges? Plow and sow, runn [...] to mill with their sacks, and to market with their wallets to get in their owne provision? Shall Gods annointed ones, upon whose head the oile of the consecration of their God hath beene laid, and are separated from men, to the use of God, and the service of his Church, returne to bee common worldlings, trade and trafficke in earthly affaires all the weeke long, and on the Sabbath, with prophane hands, attempt holy things! Is is not meet that the be borne out of all other charges, See Heb. 13.17. that they may closely attend to Gods worke, unto which who is sufficient? Yes ve­rily. Shall shepheards, souldiers, watchmen, Embassadours, all need their support for their travell, and shall a Minister be left to his owne [Page 381] charge? Were it for the Kings honour to send his Embassadour to Venice, and there to leave him so destitute of meanes and provision, that he should be compelled to turne Merchant, or Factor to maintaine himselfe? What basenesse were that? Should hee worke with his own hands as Paul (who therefore made tents, because he needed, nei­ther study, nor provision?) How dishonourable were it? Read that choice Text for this, Heb. 15.27.

Thirdly, the Minister of God, his maine worke is, the saving of the Reason. 3 soules of those that heare him, to turne people to the living God, 1 Tim ult. Act. 26.8. from their Idolls, to beget them to God, to convert them, to travell of them a new, till Christ be formed in them, to marry them first, and after to present them as a pure virgin to the Lord Jesus, to beare them upon his shoulders, to heale them of their diseases, to keepe them from the Wolfe, Lion and Beare, to comfort them at the heart, and to declare unto them their righteousnesse, with a thousand such like spirituall of­fices; and can any affection, love, cost, maintenance, equall that tender regard of a Minister, of the eternall soules of Gods people? No verily.

Nay not so only; but they are sacred pledges of the peoples wel­fare, Reason. 4 that so long as they abide among them, they carry them as under the safe conduct and banner of God: The fire shall not burne them, nor waters drowne them, nor wrath of God consume them. While Moses and Aaron were among the Israelites with their mediation betweene God and the people, carrying Gods gifts downe to them, and their prayers and sacrifices up to him, how safe were they? While Noah that Preacher of righteousnesse lived upon earth, what waters could hurt it? Was it drowned till hee was taken into the Arke? They are even the hostages of safety to their people: Those that stand in the gap, and lye in ambush for them, howling betweene porch and altar for them, Spare thy people O Lord whom thou hast bought! Joel 2. Numb. 14.15.16. What shall the heathen say (saith Moses) if thou bring thy people into the wildernesse to de­stroy them? Such advocates and impleaders are they at the barre of heaven for their welfare! They are the Dogs of the great Shepherds flocke to shelter them from the wild beasts of Heresie, Schisme, Pro­phanenesse, and Atheisme, and from vengeance provoked thereby: They with their Censors stand between the dead and the living to stay the plague: They are the pillars to hold up and hold forth the truth of God, and to preserve it incorrupt and unspotted till the comming of Christ: They are the Swords and Axes of God to cut downe and de­stroy the wicked, and enemies of the Church, that mouth of Christ, out of which the sword of two edges proceeds, either to defend or de­stroy: They are as Abrahams Iobs, Samuels and Daniels; great stakes & props to uphold the great building and frame of the Church: as they said to David, Thou art worth tenne thousand of us; So are these, if they be such as they ought, persons pickt out, one of a thousand. 2 S [...]m. 18.3. And shall not this honour of theirs procure them love and honour at their peoples hands deservedly? Yes, without question. Not as though all they can returne, can equall the cost and worth of the Ministers la­bours; Philem. 8. (for the worke of conversion deserves the returne of the soule [Page 382] in thanks) but to declare the obedience of their heart to him that com­mands it; and the thanks which they inwardly beare, and would testi­fie in a far other kinde if it were in their power. Psal. 16.2.

And lastly, that the due which in deed wee owe to God (save that our goodnesse cannot reach him) may in the descent of it fall upon his Minister, whom he hath made his instrument of doing good, and his Attorney to receive our acknowledgement. The reward is rather an honourable, then an equall recompence. So for Reasons.

Proofes. Gal 6.6. 1 Cor. 7.9.The Scripture is plentifull of proofs for it. Let him (saith Paul) that is taught in the word, communicate to him that teacheth him in all good things. And the same Apostle (purposely handling the point) Doth any man plow and sow or plant, and not looke to eat of the fruit thereof? Doth not the Law (meaning the perpetuall equity of it) say, Thou shalt not muzle the mouth of the oxe which treadeth out the corne? And he that serveth at the Altar, must live upon the Altar? Doth God take care for oxen, or saith he it altogether for our sakes? Surely for ours, that he who soweth in hope, should thresh also, and bee partaker of it: If a man should sow wheat in his field, would he not looke at least to reap a crop answerable to rye or barley? If we sow spirituall things, is it wonder if we receive carnall? So also againe, he implieth in Rom. 19 15. That they deserve speciall entertainment in a speciall kinde, as one who brings news of an inheritance out of a far Country! Beautifull are the feet of them that bring glad tidings (though dirty and dusty) yet deserve washing and annointing. How much more they who bring the Gospel to the people of God, and say to Zion, Thy God raigneth! And our Saviour addeth, Matth. 10. The labourer is worthy his hire, not welcome only, but maintenance also. He that receiveth you, receiveth me, and he who receiveth me, receiveth him that sent me. He that receiveth a Prophet, in the name of a Prophet, Verse ult. receives a Prophets reward. In the old Testa­ment, when the Priests and Levites neglected their service, the Lord was fain to stir up extraordinary Prophets, but who maintained them? Was it not a custome that all who went unto them for advice, offered them a gratification? Were they left (think we) for the Ravens to feed ordina­rily? 1 Sam. 9.8. (In a famine it was necessary I grant:) No, witnesse that of Saul to his servant, when he meant to go to Samuel, & heard him say, what shall we bring to the man of God, for the mony is spent? I (saith he) have the fourth part of a shekel of silver, that I will give him. The like is, that of the man of Baalshalisha, 2 King. 4.42. who is said to bring to the man of God bread of the first fruits, even twenty loaves of barley and eares in the huske. Heb. 13. Shall the Gospel be inferiour to the Law in this point? So for assistance and encouragement, Obey them that are set over you, and submit to them, grieve them not, nor let them doe your worke with care and dismayment, for that were smally for your benefit. Let those Elders (saith Paul) who rule well be counted worthy of double honour, 1 Tim. 5.17. (both of maintenance and countenance) especially those that labour in the Word and Doctrine. These are sufficient, others perhaps may offer themselves in the processe of the point.

Quest. But wherein may some say, stands this love of the people to the Minister?

I answer, in many offices; I will mention two or three of the chiefe. First, in the justifying, honouring and esteeming of the Minister. For if that be once prejudiced in their hearts, farewell all hope of successe up­on his labours. Ob. But the Minister himselfe must looke to that. Answ. Answ. 3. Things. 1. Honour. I grant it in part, viz. That no man is bound to magnifie him, who dishonours himselfe by his sloth, scandalous life, tongue and man­ners; and yet even of such I must say, that to delight to deprave such, or scorne them, (whom rather we should mourne to behold) is sinfull. And as for the infirmities of the wel-deserving, we should cover them, and carry a mantle backward that we may not see their nakednesse. But I say, there is oftentimes great desert of honour in the Minister, which yet he cannot come by: Therefore its the duty of the people perpetual­ly to seeke the credit, and promote the esteeme of such: For under Christ, the Minister is that wisdome, 1 Thes. ult. which all the children thereof must justifie, Matth. 11.19. If he count them his honour and crowne, what should they count him, save their mutuall honour and best gar­land? How should they beare up his name, as the Lions of Salomon up­held his throne, vindicating his person against all scorners, cavillers, upbraiders? Not to be ashamed of him before any, whether equalls, betters or inferiours; yea the whole congregation should backe him, and strengthen his hands against all opposites, that hee may (without suspition or feare) goe on in his course, as wee read of the people to Joshua Cap. 1.

Secondly, 2. Sealing to their Ministry. 2. Cor. it stands in the peoples sealing of his Ministry and labours in their owne soules and conversation. That they may be an Epistle written in their hearts for the commendation of him, without any other letters testimoniall; and that the impression of his paines may bee seen upon them, which is the reallest honour of a Minister in the world; unto which is consequent the honour of their adherence Adherence. and communi­on with him as the chiefe member thereof, that he may be made privy to their profitings or decayings in understanding and grace, that hee may mourne with them in their sorrowes, and rejoice in their comforts, as a tender father, guardian and nurse, that he may resolve their doubts, ease their griefes, and be all in all to them; that no man may better know them then himselfe, and they him and his voice as their Shepherd, without estrangement or shinesse.

The third is their serviceablenes 3. Service­ablenesse. Joh. 19.25. to him: That they count themselves to stand charged with him, as our Saviour charged Iohn with his mother: To be provident for his supply and support, by all meet preventing of affronts and offences, at home, abroad, by procuring assistance, favour and protection, by their best endeavours, travell, friends, counsell and mediation, as acknowledging him to be theirs. As once a Physitian bad his Minister looke to his soule, and he should not want one that would looke to his body: The like should each man, Lawyer, Justice, Gentle­man or meaner do within the compasse of their places: Each one should have one shred of him or other.

Lastly, allowance of a faire and comfortable competency of meanes, 4. Mainte­nance. to prevent carking or shifting courses, or whatsoever might disable or dismay him in his Ministery, or divert him from attendance to reading; [Page 384] that so he may the more freely devote himselfe to his worke: And this must not onely last while he is in the yoke and occupied, but also if hee shall by any infirmity, disease, age, decay, become lesse fit for his service then formerly, (especially if wrong and opposition of enemies cause it) that yet they take it in good part, not adding sorrow to sorrow, but stick­ing to him in his distresse. So much for the Answer of this Question.

Vses. Ministers must not be distrustfull of providenc [...].I proceed to the Uses of it. And here first, let this point be solemne Admonition, Information and Instruction to the Minister of God. Admonition first to beware lest through distrust and infidelity, he suf­fer his spirit to consult with flesh and bloud for the matter of his en­couragement and support in his Ministry. Hath the Lord had such re­spect unto him as to charge his people solemnly with the sustenance and maintenance of such his faithfull Ministers as serve at his Altar? Hath he engaged himselfe by promise to them, to be their exceeding great reward, and not to suffer them to want? Hath hee betrusted his Church with their welfare, that as they would looke for mercy and blessing from him, so they honour and uphold the person, state, life and liberties of his servants the Ministers? Oh! take this kindly at Gods hand, trust him to make good his promise; he who hath the hearts and affections, the estates and purses of all at his controll and command, he is able to encourage us and sustaine us in our painfull, conscionable discharge of the taske imposed upon us, to feed his lambs and his sheep, to wa [...]ch over them, to goe before them in an holy ex­ample. Let us not shrinke from this worke, nor shrug at the difficulty of it through feare, opposition of men, malice of enemies, bad ex­amples of those who favour their owne ease, belly, pleasures: But leave we such to themselves, and trust we God, who hath taken such strickt order for our provision and contentment, so long as we be faith­full. As Peter speakes, Feed we the flocke of Christ, not for filthy lucre sake or from a greedinesse of gaine, Pet. 5.2. but from a ready minde, well appaid and satisfied with our service, as serving a good Master who will see us abundantly requited? Josh. 13.33. The Lord told the tribe of Levi that they should have no inheritance among their brethren in the division of Canaan: For why? He himselfe would be their portion: He had taken good and sure order for them and theirs, that they should have no cause to complaine. And so he did. For so long as they walked in their places faithfully, they were richly provided for. Should the Levites then murm [...]re against God for this unequall distribution? Should they cavill against him and say, that he had cut them off from their hopes and means, and preferred their brethren before them, so that they must wait upon their trenchers, and feed upon their scraps? No, no; Rather he had exalted them above their brethren, and alotted them a portion out of their estates by a command; so that now their life was a life of faith, their duty was to feed his people in Iaacob, and his inheritance in Israel: Their lips were to preserve knowledge, so that the people might from their mouthes understand the lore and law of God: If they attended these things well, they were to cast themselves upon God for the rest, who was their God allsufficient in a more eminent mea­sure then any of the other Tribes.

Even so let the same care of God for us, encourage us to our worke. Let us not forsake this plow of the Ministry, looking backe after the world and our owne ends: Let us not distrust him for sinister and out­ward respects: The world is unthankefull, and the hearts of men very false and hollow: this might cause us to forsake conscience and seeke our owne ends, leave our studies, conceale needfull discountenanced truths, pick quarrells with our calling, and alledge that we Ministers of all others, are meanliest appointed, exposed to the wrong and base u­sage of men, that know not their worth, nor how to prise their paines: Therefore they must be faine to be lesse attendant to reading, study, oversight, visitation of the people, and regarding of their soules; They must be compelled to turne Purchasers, Usurers, Merchants, Hus­bandmen, and to busie themselves deeply in the world: They have a charge to looke too, wife and children to maintaine, and they know if they bee gone, no body will looke after their posterity, therefore if they turne their studies and Ministeries into carkings and toylings for the world, let none blame them! Well, there is, no doubt, some cause to accuse the unthankefulnesse of people: But of all others you may worst complaine; for you rather harden their hearts by your own covetousnesse and base dishonouring of your Ministry, by your sloth and idlenesse, then procure to your selves, or deserve respect and esteem from them; they only may plead that who cleave to their Mi­nistry, and be instant in season and out of season, not distrustfull, Tit. 1.6. sloth­full Cretians and worldlings; and therefore be admonished: Take not an occasion by the sinnes of the people to distrust God, but rather by the promise of God abhorre your ease and distrust, and fall to Gods work with cheerfulnesse and good conscience.

Againe, seeing God hath taken the care for us Ministers, 2. Branch. Admonition. Snare not our consciences in doing our worke. whiles we are at worke, let us not snare our selves with an ill conscience in the doing of our worke. God is not tyed to our sinne for the meanes of supporting us. Many make it a strong argument for the swallowing of any gobbets, and to defend themselves in their flattering of their bet­ters in their sinne, smoothing and blanching them in their base courses; because else, say they, wee shall not have their good will, encourage­ment and assistance: Great mens frownes are now a dayes all in all to scare men from faithfulnesse in their Ministry! And if any perill or danger be cast in mens way for keeping of conscience, presently this objection offers it selfe, but what shall wee doe? would you have us beg, endanger our estates and freeholds, our liberties and welfares? Alas poore soules! Is this the thanke which you returne to God for his alsufficient providing for you? Should you distrust him after all the care which hee hath taken? 1 Pet. 3. Should you now (as Peter speaks) cry a confederacy with the wicked, cleave to base dishonourable cour­ses, to attaine your owne ends, as if there were no God to provide? It were base enough to do thus if the Lord hath left you at six and sevens, to shift for your selves, but having so faithfully promised to see to you while you are faithfull; why should so vile a thought enter into you, as to imagine, that except you lick up the scurfe of the time and play the temporizers and hypocrites against conscience; you must needs [Page 386] want supplies, and be destitute of maintenance? No, no: Trust God, walke in your uprightnesse, feare not the feares of the malicious, but sanctifie the Lord God in your heart, who hath promised to bee with you to the end of the world: Matth. 28. ult. Let him be your fear: Let his promise be your strong hold, forsake him not, and he will not faile you; he hath a treasure hid in the bowels of the earth for those that cleave to him, and warpe not from him by an ill conscience; hee hath not set men on worke to honour and support them, to the end that he himselfe should let them sinke or swim, if others should happly neglect them; but in such a case, he will step in himselfe, and be their God alsufficient rather then faile, so that they shall say by experience, There is nothing lost by trusting God: Heb. 13.5. At the hardest, they have Gods bond to put in sure, and he hath said, 1 Pet. 4. ult. Matth. 16.26. Habac. 3. He will not faile them: Fear not therefore what man can do: But in well doing commit your self unto him who is a faithfull keeper; lose not conscience, for what shall a man give for the recompence of ir? Can all that a man gaines by such a bargaine, requite his losse? No surely: Therefore quiet our selves, though there were no calfe in the stall or bullocke in the flock, yet the Lord will be your strong salvation. I have seen the posterity of the idle, scandalous, covetous, of Epicures and lovers of their owne bellles, ease and lusts, such as with Hophni and Phinees, have stollen from Gods sacrifices, to serve their owne turnes, to beg their bread, yea in that very place, 1 Sam. 3. its threatned: But never saw I the righteous forsaken: I have heard of a faithfull Minister who refused to change his living for conscience sake (though it were poore) and that which was offered him was rich: There came to his house a good gentleman who seeing him fare hardly with great content of minde, instantly gave him some peeces to encourage him in his course: Or, the Lord hath given such a blessing upon a little, that it shall goe a great way; or, if he have given a man meanes of his owne, he shall willingly live upon them and spend them, that God may have his work done the whiles; and if men faile, yet God shall cause the Ravens to feed us, rather then we shall perish: Children shall have portions, edu­cation and meanes, from unknowne friends, and nothing shall be wan­ting to them, that are not wanting to God.

3. Branch. Admonition. Debauch not nor dishonour our selves.Moreover it shall warne Gods Ministers to beware, lest they deprive themselves of this promise, by dishonouring and debauching their own persons, names and estates, by their misdemeanours. They may long enough cry out of the despisednesse of the Clergy; if themselves pull downe the house of honour and due respect, with their owne hands. Such have too much honour in that they hold their places. Quit your selves therefore (my brethren) of all such indecency and vulgarnesse of carriage towards your people, as might disparage you: Be no common Proctors and Barretors among them, seeke not theirs but them, chiefly love them for the good which is planted in them, teach them not the fashions of the world, to be quarrellers, contentious, covetous, side not with some against others, main [...]aine no factions and partialities, bee no common companions with them in their bargaines and worldly trafficke, hang not about their shop windows, be no janglers and pratlers with them in common matters, haunt not the Alehouse, pot and pipe, [Page 387] with them: In a word, be no joviall, boone fellow with them in their meetings, feasts, games, and pastimes: Easily is such a one despised, who discovers himselfe in such kindes, and the like I may say in eager pur­sute of the uttermost of our dues, grating upon them, A sad time when the Ministers are not so counte­nanced as they ought. and threatning them, alway at Law, and never satisfied; rather buy peace and interest it in their soules to doe them good, though by denying our selves, aime not at great things, esteeme of the poore with their two mites; be not proud, ambitious and disdainefull, seeke not the account of the greatest onely: Honour stands not in the self-esteeme of the honourer of himselfe, but in the esteeme and account of others that honour us; who commonly thinke the meanlier of us, when we thinke highliest of our selves: Honour being a shadow which flyes from the pursuer, and pursues him that flyes from it: Be not therefore lovers of honour, inqui­sitive after the reputations of men, its a means to make us scorned; rest content with the portion assigned us by God; reach not after great matters, lest God abase us to a meane condition: Hold an holy medi­ocrity between covetousnesse and improvidence or expensivenesse; be­tweene pride and contempt of our reputation; betweene supercilious or disdainfull carriage, and a common prophaneing of our persons with the basest; maintaine the meane in holy contentment, sobernesse and gravity, which may uphold both our names in that credit, and our e­states in that sufficiency, which is meet to encourage and support us in our Ministry, with hope of profit and blessing.

And to conclude this first Use: 4. Branch. Be encouraged to feed Gods flock. This provision which God hath made for the Minister of the Gospel, should be encouragement unto him, that setting apart all other matters, hee apply himselfe to that one thing necessary for a Minister to looke to, that is to feed and watch over the flocke of God betrusted him. Alas! what should it need that we busie our selves about the needlesse, and neglect the essentiall thing of our Calling! What is this, save to taxe the Lord of improvidence and carelessenesse of us? As if he would put us to all the worke, and leave us to sinke in our owne charge! As if hee had no respect to our travell and labour of love, but put us to our shifts! Shall he cloath the grasse of the field and the Lillies, which neither labour nor spinne? Shall his eye reach to the falling of a sparrow (scarce worth a mite) and shall we his Ministers fill our soules with distrust of his providence, and aske who shall feed us, or cloath us, or save out of the hands of our po­tent enemies? Are we not better then many sparrowes? Shall wee then, or can we fall without the notice of our Almighty Father? Doth he not hold us in his right hand, and walke in the midst of us? What should we then doe, but take more thought how we might walke in our course of life and Ministery, inoffensively, cheerfully and confi­dently? As for other matters, casting our care upon him who careth for us; for whose honour it is, that we be regarded, encouraged, bac­ked, assisted and supported, to the uttermost of that which is meet for us; and in deserting of us (in this our worke) he, his name, his glory, his promise must needs suffer, farre more then we, poore wormes, can doe. It is our distrust, not Gods unfaithfulnesse which leaves us to our shifts: And what wonder then, if we take his office out of his hands, to [Page 388] carke and plod, and be sicke of our owne discontents? What wonder then, if the great worke of our attendance upon reading, watching, ad­monishing, and being instant in season and out of season, lye by as an arme or bone out of joint, unfit for use? But certainly could we honour God in beleeving him to be that he is an alsufficient God, and one to whom the Tribe of Levi is pretious, and his peculiar portion, wee should goe to worke as men set at liberty, as they who are discharged from thought and care, and therefore having but one thing to doe, let us doe it to purpose, leaving the rest to him, who will secure us from feare, wrong, danger, enemies; and if he save us not quite from such, yet will support us in them, and more then that, redeeme us in due time, from all our sorrowes, and wipe all teares away from our eyes! Oh! live we by faith in this promise, stand still and behold we this salvation of our God: And as the Lord said to Ioshua, so he saith to us, Feare not, I will neither faile nor forsake thee. Only bee strong and of good courage. So much for this first Use.

Vse 2 Secondly, this is Terror and Reproofe to the people. Terror first▪ to all scorners and blasphemers of the person and function of the Minister. Of Terror. Scorners and reproachers of Gods Mini­sters, repro­ved. It was once thought to be an odious and black marke of a Jew, to speak against the Priest, as the Prophets words intimate: But we have such as both speake and doe against the person and calling of the Minister, with all the poison and disdaine they can, professing thems [...]lves to hate the very tribe of them with a deadly & irreconciliable feud. That Centuri­an in Luke 5.7. is praised for loving the Nation of the Jewes: But these abhorre both the persons and the whole Nation of the Ministers, taking occasion by all possible meanes to expresse it in whatsoever companies they come, yea in the most reproachfull manner, what opinions and af­fections they beare toward them.

2 King. 9.11.Such were those fellow Captaines of Iehu, who when the Prophets messenger came to doe his message, asked him, what mad fellow was this who came in unto thee? Even such base triviall names doth the world give to the Ministers of God: And as the villany of old Popish I­dolls deserved the base tearmes of pild Priest, hedge Priest, knave Priest, and the like: So now ungodly wretches dare abuse Gods Mini­sters as fast for their goodnesse, calling them singular fellowes, proud, pestilent Preachers, fantasticall fellowes, factious, enemies to the estate: Oh! of all other men they thinke such may be spared, they were well ere such came, and till they be rid of them they shall never be quiet: As Ieremy saith, Woe is me that my mother bred me a man of contention! And againe, Jerem. 15.10. Esay 8.18. I and my children are as signes of contradiction; publick spectacles to men and Angels, yea the very off-scouring of men! It can­not be imagined how Alehouse hunters, libertines, epicures, swea [...]ers, worldlings, dare speake and thinke of Gods Ministers: Oh! the bitter­nesse of their spirits, Proverb. the venome of their tongues; who can stand be­fore envy? Well, let not all this daunt us! Let us do as our Lord Jesus himself and his Apostles, (who escaped not the like handling even car­ry our selves as wisely as we can, and heap hot coales upon their heads by our long suffering and meeknesse: But as for them, look for no other while they continue as they are, they doe but their kinde.

They who despise Christ himselfe are high traitors and they cannot be guilty of lesse then of petty treason who dispise his Ministers; and if the maligners or revilers of the fathers of their bodies were to be sto­ned without any more adoe: What shall the scorners and revilers of the fathers of souls be done too? Psal. 105.15. Surely although they may escape the judgement of man, they shall never avoid his, who hath threatned them that doe but touch, how much more lay so violent and execrable hands upon his Ministers? From what other spirit can it come (let the preten­ces be what they will) but a spirit of desperate prophanenesse and de­bauchednes, yea a Giant-like defiance with God, which because it can­not reach God himself, therefore lets fly all their reproaches and scorns upon such as doe most neerly resemble and beare witnesse of him up­on earth: Psal. 69.9. The reproaches of them that reproached thee (saith the Pro­phet) have lighted upon me: If the Minister can approve it against thee that he beares no other blowes or markes, then such as should have lighted upon God himselfe: Woe to them that are guilty of such blas­phemy! for the Lord shall plague them with the same eternall plagues, wherewith he plagues those who immediately have blasphemed Maje­sty it selfe. But I dwell not upon these. I hasten to Reproofe.

And first this sharpely censures all such as disesteem, discourage and Vse 3 desert such Ministers as they are bound doubly to honour and respect. Of Reprofe. Deserters and discouragers of such Ministers as they are bound too, to be blamed. This very fact of Naaman shall rise up in judgement against them in the day of Christ: Did Naaman so deerly love the Prophet, one whom he never saw before? Before whose gate only he had stood and heard a message from, but as yet had not seene? At the bare report of him? For a bodily cure? Nay the hope of it a far off? Shall an heathen do all this? Shall he even doe some, yea any great thing for him? What colour shall they pretend then that are farre from doing the least thing for such a Minister of God, as not onely they have seene, but also heard, lived and conversed with, not the first day, but ten, twenty, thirty, for­ty yeares? Not as Prophets but Preachers, (the least whereof is not onely greater then Elisha, but Iohn Baptist himselfe, Matth. 11.12.) not promising the cure of leprosie, but of the soule, not offering the effect of Jordens waters, but the waters of regeneration in baptisme! Not by a messenger, but by their owne hand, and by the power of the word, farre more excellent then the urim of a Priest, or the vision of a Pro­phet? Surely one might well thinke, that such people should refuse no paines, cost or hazard for such Ministers! But be willing (if need were) to thrust themselves between the swords point and their bosomes, to ride and runne to doe them good, to stake their purse, counsell, travell, selves, soules and all for their encouragement: If for the Brethren, much more for the Fathers, should we lay downe our lives. But is it so? 2 Joh. 3.16. Surely let that prejudice which men generally have of the very hand­ling, yea naming of such a point as this is, say for them what their affe­ctions are in this case! yea and the thoughts even of Ministers them­selves, who study how to passe over this point, as the Dog of Nilus passeth by the streame, rather catching here and there a lap, then daring to stay and drinke for feare of some Crocodile or other to snap him up! I hope (brethren) you will pardon me, if I deale plainly, as having [Page 390] no claime either to your tithes or purses, who (I am sure have spent five times more charge in furnishing my selfe for the worke of the Ministe­ry, then ever my Ministery was worth unto me) therefore the rather I beseech you give me favour: I come not to accuse you of this congre­gation, for your present love or countenance: Onely I must tell you, many who now in our welfare, use of gifts, liberty and elbowroome, shew themselves forwardest to encourage us; Note this ful­filled Prophe­sie. if God turne the wheele, and change our publicknesse into privacy, and our liberty to restraint, and our peace into enmity, and our health into sicknesse, and leave us to their curtesies, will be the first that will lowre upon us, and challenge us rather for our curiosity and precisenesse, then regard us either for the former services we have done, or for the sorrowes we suffer. Ex­perience hath proved it so throughly already in many worthy lights, who have spent all their oile for the use of the Sanctuary; that even those hearers of theirs, who most of all seemed to rejoice in their light, have no sooner saw their light to be a little darkened to the worldward, but they have slipt away in a mist, and beheld them as strangers afar off, deserted them, their wives and children, so that, (except God had sent them meat and support from unknowne places) they might have either famished, Luke 16.3. or beene urged to dig or beg for their livings. And what measure is to be expected here from you, God knoweth; but it is no o­ther like, but the most will fulfill the sins of their forefathers in this kinde, and verifie the Proverb, No penny, no Pater noster.

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

2. Passionate lovers.Secondly, it reproves all passionate lovers of the Minister, onely so long as the pang holds; in a gare and heat, they will runne, ride and take any paines for the getting and countenancing of a Preacher: But why? Hoping to tye him to their owne girdle: So long as this hope lasteth, they will be formost in procuring him dwelling, meanes and account, and who but he? But let him once come neer, and touch their disease to the quick, and shew himselfe a true friend indeed to [Page 391] search and heale their sores: Oh then! They turne as deepe enemies; then all love is forgotten, then they must fall as low as the earth, who before were lifted up to heaven: Alas! whom sought yee when yee sought Ministers? Such as might sooth and flatter you? Matth. 11.8. Reeds sha­ken with the winde? Are they therefore become your enemies, be­cause they tell you the truth? Surely then are you sicke of some such malady as must be strongly purged: If God love you he will heale you with better Physicke then you seek.

A third sort there are, who love indirectly and for by & base ends, 3. Lovers in­directly. not for the end of the Ministers labours, but if they can please themselves in his wit, memory, elocution; if they like the phrase, quaintnesse and carriage of his matter to tickle their eare, or if his company bee merry and joviall, apt to correspond with their humours, if he bee usefull to them in any other kinde, then they can love him: But if these acciden­talls be wanting, the oile failing, their love wanzes also.

Others there are, 4. Lovers for vain-glory. who will shew themselves forward for the Mini­ster, that their zeale may be noted, and it may appeare, that they are e­speciall men above others, and so they seeke the opinion of men in that behalfe. But if they see others as forward, or more forward then they, so that they are not like to have the repute and name of it, then they are cold, yea dead in the nest; shewing that they sought themselves more then God in their love; and therefore although they should have all their will, and win the spurs without any contradiction, yet their love would not prove effectuall to their owne good, except God do change both it and them in a speciall manner.

Fifthly, all formall, verball and fulsome lovers of the Minister, 5. Formall and verball lovers. who will not deny him good tearmes, good salutations, complements (yea praises behinde his backe) but there they rest and goe no further: If they be urged to any reall respect and acknowledgement, they vanish presently; for you must know words cost them nothing, therefore they can afford them good cheap, but more they will not beteame. Countenance, assistance, maintenance and the like, are burthensome to them: Rather they pull away from them that which is their due, de­fraud them of that right which is not in their power, lawfully to deny; & that with all the secret subtilty, cunning and devices which possibly they can, and thinke that the best gotten goods which is fleeced from him. All bread of deceit is sweet, but especially the bread of sacri­ledge; but as all stollen bread shall become the bane of the theefe, so above all other shall this. Oh say they! its good reason that the Mini­ster should be regarded, and we hope he lives well, and where he is worth a score of pounds, would he were worth hundreds, God stir him up many friends, we should be glad to see him prosper, and many such good morrowes; but as that empty barren companion in Saint Iames, who bids the poore be warme, and fed, and cloathed, (as if he were all made of mercy) yet neither cloathes, feeds nor warmes his backe, bel­ly or flesh; so fares it with these lovers. Oh the world is full of such empty and hypocriticall dissemblers!

Sixtly, such as care not what cost they bestow upon their lusts, 6. Lovers of their pastimes and sports bet­ter. their sports and pastimes, pricking up their children in vaine fashions, main­taining [Page 392] a sort of loose and rude servants that spend their time in guzling and drinking: Their Hounds and Hawkes they care not what they give for: In a word, for their own ease and ends, to game and spend upon their riotous appetites, they care not what course they take, give up their house-keeping, and cut off all charges which can bee, and more then they ought, till they make themselves odious: But presse them to doe any thing for a poore Minister, who preaches painfully upon small allowance: Oh how hardly it comes off from them! Its death, and as the cutting off a joint, to be drawne to such a service.

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

Papists may cond [...]mne us for our disre­gard of our Ministers.This blinde generation of Papists shall rise up in judgement and con­demne us Protestants, yea many of us noted for our zeale: For what cost doe they refuse to be at, to maintaine their Priests and Jesuits in their bravery, nay what fines would they not be willing to pay for the liberty of their Religion? But alas! We who professe a better, and seeme zea­lous for it, have no such principle of love in us: Our Religion must stand alone, and defend her selfe, or else she may sinke or swim for us: Its the mercy of God to our Kingdome, to keepe the hearts of our Q [...]een and Kings of blessed memory and noblenesse of heart, in the de­fence of the truth of God, without toleration and imbezeling, and long may the Lord so rule and dispose of their spirits! For its to be feared, if they & we were but brought to the triall, who would give most for their Religion, they for their Priests, or we for our Ministers, they would out­bid and outdrop us, (many of us, even wealthy Gentlemen and others, I will not tax all) as much as Crownes or Royalls outbid brasse far­things. The Lord shew us our disease, and to what issue it would come, if God prevented it not.

Vse 3 Thirdly, this point is Exhortation to all, who are convinced of this Truth: People exhor­ted to honour and support the Minister. That they practise this duty of love to the Minister of God. If you would truly be free from all these aspersions, (as what good heart would not shake her lap of such dung?) Do not only abhor the trea­chery, inconstancy, basenesse and unthankfulnesse of hollow lovers: Doe not onely abhorre the love of your selves, lusts and appetites more then God or his Minister; But especially learne this mystery of loving a Prophet for himselfe, and in the name of a Prophet, for his message sake: Get an heart knit to him in a close band of amity which no sword can cut in two, no time, occasion or danger interrupt: Let it not bee a love of teeth outward, or outward signification, but a child-like, loyall, reverend and sacred love without dissimulation. Let the very joy of his message goe as d [...]epe into thy soule, How that may be effected. as these bad properties goe into the spirit of the contrary. Lin not till the Minister of God have as well [Page 393] kindled a fire in thy heart of sound love and affection, as set up a flash­ing light in thy mind of knowledge and understanding, which may va­nish, though for a time thou seeme to rejoice in it: Brethren, if we de­sire your love, pardon us this wrong, for you shall fare the better. If once this Epistle be written or engraven in thy heart with the pen of a Diamond, the characters thereof will be indeleble. Its no letter of inke and paper, but written by an Adamant claw of the Spirit, which knits you faster, then Ionathan was knit to David: This will make you close and faithfull, and you will goe under a woods side, into a wilder­nesse to renue your covenant. No message can so pierce into your spirit as this. If your Lawyer should by his skill and pleading, win the day at Law for you, if the Physitian should recover you of a deadly dis­ease, if your spokesman should prevaile in a great marriage of many thousands: None would sticke so deepe, nor deserve such love as the message of reconciliation, and the cure of spirituall leprosie, causing the flesh of thy soule to returne againe as the flesh of a little child. This will make thee doe great things for the Prophet, this will ingratiate and make him as one of a thousand unto thee. Shall any thing now part him and me? Act. 8. Thinke we that the Eunuch (as speedily as Philip was snatcht from him) carried him not away with him in his heart? Should mony, travell, feare or danger, ever have separated them? Oh brthren! let this example here of Naaman, soke as oile into our spirits! And before you depart hence, beg it of God, that he would teach you the obligati­on of a soule to his Minister: And then we will give up our selves (as Paul speakes) first to the Lord, and then to him in a league of faithfull amity: Make but this sure that we have received his message, Rom. 18. and then there needs no more. That will be a principle within to dictate and di­rect the rest; be the fruits greater or smaller, so that love be the guide, all shall be well. The odds which Paul to Philemon speakes of, Thou owest me thine owne soule: And that which our Saviour speakes of, To give a cup of cold water, we know, is very large and different; yet where love is the roote, both are accepted with God, and all the steps which passe betweene: Love may be trusted for the measure, for shee hath an instinct which teacheth her what to doe; shee can purge the heart of scantnesse and straitnesse, and enlarge it with opennesse and freedome. If Popish and ungrounded love be so full and free, shall love truly rooted be barren? Shall error bee more powerfull then truth? No, no: The favour of love that comes from a soule redeemed with the pretious bloud of Christ, excells all other respects whatsoever, and carryes more demonstration with it. And if love beare the sway, a true Minister of Chrst will be as free to impart himselfe to the poorest and meanest of his congregation, who can make him little requitall, as to the richest and best; yea although he be at some cost with them also, as in some cases of distresse, and visiting of the sicke it may be expected from him: The loadstone which drawes his heart in pitty and com­passion, being the grace and necessity of the parties, rather then his own advantage.

But to returne to the people, in a word, The duty ur­ged. give your hearts openly and freely (next to God) to his Minister for his worke sake. Lately I read a [Page 394] story of the afflicted state of Belgia, thralled under Philip of Spaine, and Don Iohn of Austria his brother, of whose tyranny the poore Province being weary, they chose by common consent the Prince of Orange for their defendor and protector, and meeting him in a solemne assembly at the Towne of Gaunt, presented him with a golden heart opened, with this Motto eng [...]aven about it, [SINCERITY.] And truly, bre­thren; to apply this, I say the true present of a soul won to God by the peace of reconciliation, is an heart (though not of gold, yet more preti­ous) even made of love and opennesse, with sincerity of affection: with­out this we cannot receive the Minister of Christ aright; we may blear his eyes with false colours, but God is not mocked. It behooves us to hope the best of all, whom we cannot convince of the contrary: But except this principle be ingrafted first, all other shewes will vanish, and a false heart must one way or other, bewray her selfe. This open sincere heart, is the best present for a Preacher, and that which will doe great things if need be, as Naaman was here ready to do: It saith to the Mini­ster, there is mine heart, take that in pawn, and the rest will follow. But an iron close hollow heart, is poison to a Minister. The Jesuits begged of King Henry the fourth of France, that he would bequeath them his heart in token of his esteeme, which they keep in a golden cup in one of their Chappells. Let us doe so to the Minister of Christ, and as I said, let not Fryers and Jesuits prevaile more with their votaries for their hearts, then faithfull messengers from heaven with their people. That which is well for the present among us, brethren, I commend: (If the Gospel had not some friends, it could not be so well as it is) onely take heed, that bad times eclipse it not: But I speake as I doe, because daies of peace, are not as daies of trouble; among some good hearts of sin­cerity, many are hollow, and the best may amend, and learne to bee confirmed to doe that they doe, upon grounds of conscience: And I desire the Lord that without prejudice wee might heare this truth and receive it.

Aske thine heart whence is it, that my affections are so blunt, and dead towards Gods Minister? The more I am loved the lesse I love, 2 Cor. 12.15. What? Did his message never pierce my soule? Did it never convince me to be a ranke enemy of God by nature? That the wrath or favour of the Almighty was my life or death? Did it never convince me of this, that the Lord Jehovah hath in the bloud of his owne sonne, devised, offered, sealed up a reconciliation, and that for me? Alas! what wonder, if the hearth of that Altar be cold, whereon Gods fire was never kindled. O Lord! work the sense of the message of immortality and life in me by the Spirit of grace, and then I shall be­hold the honour and worth of thy Minister with a spirituall eye, and that common base judgement of the world shall vanish! Then shall his feet be beautifull, his face and voice pretious, and his love above the love of any earthly object. Job 33. Then shall I call him (with Elihu) one of a thousand! For where one Minister cares for reconciliation himselfe, or teacheth it to others, some others doe not; so they have the fleece, what care they whether men sinke or swim! Oh! Now I see, its a rare grace for a Minister to prise a soule, to tremble at the losse of it, to value [Page 395] it at the price of the bloud of the eternall God and the losse thereof, as the spilling of the heart bloud of Christ! Oh Lord! Didst thou meane a poore soule so well as to give him a part in this bloud? And to send me tidings thereof by the messenger of peace, thy Minister sealing up that unto me on earth, which in heaven thou hast granted me? My goodnesse, my thanks cannot reach thee, but it shall fall upon thy Mini­ster, whose blessed voice thou hast caused to sound in mine eares, and to convey thy love into my soule! I hope I shall not forget such a Le­vite all my dayes! So much for this Use.

Fourthly and lastly, this point is for Instruction, to teach us what du­ty Vse 4 we owe to God himselfe. Instruction. If we owe the Minister great things, what owe we to God himselfe? If to the Minister (a poore mortall worm) we owe such honour and reverence, what then owe wee to God him­selfe? If we should doe great things for the instrument of our peace, who is the messenger onely of glad tidings: What then owe we to him that is the fountaine of it, and him that sends it from heaven to us? What should seeme great unto us for such kindnesse? How should wee carry our lives, liberties, soules and selves in our bosomes, ready to lay downe for him? What cost, what price is so great, which should part the Lord and us? Gen. 23.15. As Ephron said to Abraham touching the price of Machpelah, its worth so many shekels of silver, but what is that be­tweene me and thee? So should we say, Oh what is my best treasure worth Lord, in respect of losing thy love and communion? God will have his servants do some singular thing for him. Some shreds (I doubt not) we should beteame him, what great thing would we doe for him? What vertue goes out of us? What streames of our love and affection goe to him, from whose springs all proceed unto us? What singular thing doe we for him, who gave his Sonne to save ene­mies, and his Minister to bring us newes of it? Servants who attend royall Benefactors, love to seale their loyall love by some undeniable exploit and marke of extraordinary service. As those worthies of Da­vid would breake through an hoast of enemies to fetch him water; 2 Sam. 23.15. so great an hazard that David thought it a present meet for God: And all to teach us, that he whom great things do become to give, deserves the greatest from us, even the very neglect of life it self, if he aske it! When I read of the strange adventures of men for the pleasing of their Lords and Commanders, methinks it shames us Christians! Its recorded of the souldiers of Charles the fifth, who hearing that he desired a way to be made for his army over a certaine broad River, then beset with the ships of the enemy: They put their swords in their mouthes, and drew those ships surprised to the shore, and conveied over the army in them? What was this but for the pleasing of a mortall man? But when as (one day) the soule shall be summoned before God, and demanded by the Judge, what singular thing hast thou done to put it out of question, what love thou bearest to me? What a wofull regret will it be when it can be­think it selfe of nothing, save shreds and parings?

We could beteame that God should straine himselfe to a demonstra­tion of some great thing for us: If it were to make the Sunne stand still, or goe backe ten degrees, to worke some miracle, or shew some signe from heaven of love to us, that it might appeare how great we are in his bookes! And we make small account of small blessings which others [Page 396] share in with us, who are lesser then the least. But what doe we picke out to resalute him withall? How doe we curtall him of his ordinary dues rather, Gen. 22.2. as thinking much of that? The Lord bad Abraham do a great thing for him, even kill his son, and he was ready to do it, and the Lord said, Now I know that thou lovest me indeed: But if he should put us to such selfe-deniall, or try us with hard duties, we rather would hang downe the head with that young man, and goe away sorrowfull: So that he might say of us, I have tried thee now, and found, that thy wealth, thy liberty, wife, children are dearer to thee then my selfe, I will trust thee no more! Oh how should we tremble at this! How should our base, penurious, scanty hearts, even stinke in our nostrills and shame us! Act. 3.3. when that creeple looked stedfastly upon Peter and Iohn, all he gaped after was a penny or two of almes, but they bestowed more then he desired, and healed his lamenesse. How (thinke wee) was hee astonished? 1 King. 3.15. And how was Salomon ravished, when he had Gods an­swer? Even so which of us (brethren) that belong to God, can deny, but that he hath given us more then ever we could aske or thinke? But what have we done for him? Have we found out singular things for him? Deniall of our selves, forgoing of our wills, lusts, pleasures for him? Nay, have we not taken our uttermost liberty in them? A good wife, husband, child, recovery out of sicknesse, have deserved more from us, then ever we rendred? But what can we say, when his Christ is yet unpaid for?

1631.Now this deare yeare, which of us makes it our season to doe great things for God? We know, that we doe for his members, wee doe for him: Where is the man who fellow-feeles this hard pinching yeare, and these prises of corne and victualls? If you of the poorer sort, would doe great things for God, even live by faith, and set up the promise and alsufficiency of God, above your hungry bellies and empty purses, hee would doe great things for you! But (brethren) let the sinnes of the poore goe, looke we to our owne and amend them. Be wee really pinched (in the feare of God) with their present miseries. Say not with that churle, shall I take my flesh and bread and give it these beggars! 1 Sam. 25. No, give a portion to six and to seven, the necessity of the time craves some singular thing. Common ser­vice stinkes in Gods nostrills in a season of speciall duty. If now we come in with our com­mon stuffe our sinne shall be as great, as our denying them altogether at another time. Oh! it were a great thing if we would even feele a pinch in our owne selves while this pinch lasts, and abridge our diet, our ap­parrell, much more our feasts and excesse, in an holy sympathy of their pinch, and let our pinching and sparing from our selves, become a re­liefe of theirs and a bound to their refreshing: Else wee shall pay full dearly for our basenes! Sell a groat, a test on, yea two (if need be) cheaper then every churle! Pinch your selves in your prises, sell your corne, eat your meat and put up gaines with lesse sweetnesse, more pinching of sorrow then at other times. If it were not (Lord thou knowest) for this pinching time, I would not be so scanty to my selfe as I am, but seeing I cannot abound my selfe, Satan who seeks thy bloud can prevaile for more then Christ who shed his bloud for thee. but I am prone to be scanty to others; there­fore I will chuse to scant my selfe, that I may bee enlarged to others: Let his (good brethren) be that singular thing wherein we declare our [Page 397] selves to God. And if we do this in love, and be sutable in other the like we shall have the reward of such as doe great things for God, when as others doe little or nothing at all. Remember Satan himselfe requires it and obtaines it at the hands of his servants. So much for the ground of this second Argument. Now I come to the inference upon it.

The which is, The second branch of this Argument. the application and urging of this truth upon their Master, If thou wilt do such great things out of thy love to the Prophet, then shew it by reall obeying his counsell; q. d. else, all thy shews are naught worth.

The point is, True love and honour to a Prophet, Doctrine. True love and honour of Gods Pro­phets appears in our obeying them. stands in obeying his voice. We see in common experience, if a man have a friend whom he seems to thinke highly of, yet if that friend perceive that in a­ny case of importance and weight, his friend will sooner hearken to any stranger then to him, and that he shall be of his court, but others of his counsell: What will he doe, thinke himselfe regarded? No, he will conclude, surely this man slights my counsell and followes his owne wayes whatsoever I say, therefore for my part, I leave him to them who can sway him more with their counsell then I can. How much more then is it thus with the Minister? If he see his people court him in their carriage, complement with him in speech and curte­sies, but still abide the old men, reforme nothing amisse, goe on still in their course, what shall he conclude? Surely this, I see this people loves me not, for I can prevaile with them in nothing, their owne waies they will take, though I teare my tongue to the stumps, therefore sure­ly they love me little or not at all. But let us see first some Reasons, then some Scriptures to prove the point, and so come to some use.

First, they who love from the heart, will obey from the heart, be­cause Reason. 1 there is a reciprocall affection of people to Minister as well as of Minister to God and Christ. Now the Minister out of a loyall heart of love to God and Christ, doth as he is bidden, God saith, If thou love me feed my lambes and my sheep, else pretend no love to colour thy sloth and negligence. Even so should the Minister of God say to the people, If you love me obey my counsell, and do as I teach; else colour not over your falshood with pretences: As the Minister is to carry himselfe to God, so are they (under God) to carry themselves to him. It will bee smally to their comfort, if all the obedience lye upon his shouldiers, for although he hath saved his owne soule, yet no thanke to them: Ezek. 18. But when there is a reciprocation of affection with the fruit of obedience, then shall neither grudge at other: Both stand in equall obligation to o­bey, if both performe it, there is mutuall cause of joy and love, but if one be faithfull to God, and the other unfaithfull to him, there will be un­equall drawing in the yoake, and great cause of complaint.

Secondly, there is an holy judiciousnesse and wisdome in love, com­pelling Reason. 2 the people to consider, that the Minister presseth that he doth upon them, not as from himselfe, but as from God; its nothing to him what they doe or doe not, he is but a servant, he is set over them for good, and to give an account to God for them; hee shall have his re­compence for his worke, and his labour is with God; if then for con­science he seekes their welfare, and counts it his crowne if they obey; Esay 49.4. [Page 398] its equall and righteous that they requite love for love, duty for duty: That they set his crowne upon his head by their faithfull obedience. The businesse concernes themselves very sadly, for the Minister prea­ches not, comforts not, exhorts not for his owne ends, but for theirs: If then he be for them and not himselfe; shall they be able to answer it, if they be not for their owne soules? Alas! what shall the discourage­ment they afford to the Minister, hurt him? Shall it not redound to them? See Heb. 13.17. That were smally to their comfort. He is from God, and as in the stead of Christ, doing his Embassage. As Ieremy speakes to those rebells, Chap. 44. Lo I am before you, you may an­swer me as you will: But know, that he who sent me, will not be so ea­sily answered, 2 Pet. 1.16. he will pay ye home for your rebellion. If the Minister be bound to follow God, and not cunning devises and fables of his own head, and must give a strict account thereof to his Master: Woe be to them that perceive not nor lay to heart! What a solemne account will lye upon them if they dispise that message, which he delivers upon such tearmes: He hath saved his soule, but thy bloud shall be upon thine owne head. True love then is judicious, (see 2 Cor. 5.14.) and as in all other things, so in this; she is loath to offer any measure to the Mini­ster, which she is loath God should offer herselfe.

Reason. 3 Thirdly, love is marveilous tender. He then that loves his Minister, is very sensible of that griefe and discontent, which must needs smites his heart when he sees his labours slighted, 1 Cor. 13. especially if he be a man wholly set to seek Gods ends in preaching. A good heart will say, I warrant you, it stings the heart of him who teaches us soundly, to behold in us slight acceptance: Oh this will breed bad bloud! This will load him with sorrow, and he hath no whither to goe for ease, but to him who set him on worke: And the Lord will take his wrongs to heart, and count them his owne, and that will prove sad for us. Oh! let us not provide so ill, let us not cut downe the onely prop we stand on; let us condole him in his heavinesse, and remove the cause of it; that so his heart being joyed, may procure a good errand to heaven in our behalfe, and bring downe a blessed answer from God unto us.

Reason. 4 Fourthly, love is given to esteem highly of that which it loves, unites it and strengthens it selfe in the object delighted in, she sets it up in her heart exceedingly, and good cause why; for love proceeds from some convinced amiablenesse and worth in the thing loved, and that reflects backe honour and esteeme. Now if it be so, then love of a Minister will breed honour to him, under God, neither under his worth nor a­bove it, but sutable to it; contrariwise, if there be small or no love, what will the answer be? Tush! what is he? He is but a man as others, yea and perhaps a weake one, a man of passions and frailties: So then marke: A lovelesse heart despiseth a Minister, shames him, is as rottennesse to his bones, thwarts the doctrine, makes all that behold him in the mir­ror of such people to thinke, they have a Minister of like disposition to themselves, else (for shame) they would not be so base.

I conclude then, true love will devise with her selfe, what will grace and magnifie the Minister and his labours, and finding that nothing will do it so much as the obeying of his voice; they will force and com­pell [Page 399] themselves out of the meer nature of their love to obey him to the uttermost, cost it them never so much the setting on; as face answers face in water; Proverb. so doth the life of an hearer who loves his Minister an­swer his labours. Love must needs destroy it selfe, if it should disesteem her object; therefore she honoureth that, as she would support her­selfe. So much for Reasons.

This point, first affords Terror to all basely minded men, who live Vse 1 in the utter hatred and scorne of their Ministers, thwarting, Terror. Two or three Branches. vexing and crossing them to the uttermost, in stead of obeying: Such as Jer. 44.16. openly tell him, The word of God which thou spakest unto us we will not heare it: Such as live at open defiance with the Minister, asking, Shall this fellow reigne over us? No: Shall we be tyed to his girdle? We scorne it: Let us cast his cords from us! Psal. 2.12. What Lord shall controll us? Our tongues, our spirits and wayes are our owne: Shall he teach us to marry, to buy, sell, keep company, use our liberties? Shall he come among us to forestall our pleasures, our wills and lusts? They that live at open defi­ance with their Ministers, are odious. Cannot wee tell as well as he what is good for us? He serves us and lives upon us; and shall we maintaine our servant to be in our tops? Oh base wretch! He is thy servant for thy good, but made so by God, not a slave, but a free honourable Minister of reconciliation, not to serve thy humours, but to controll them: And (as I said before) then they will runne and ride, and lay their purses together, nay set on all the mastives of the Country against them to worry them out! But oh wofull creatures! Reproach of Ministers, shame and spots of assemblies, you need not to hunt them out: Read but that in Mica 2.6.7. and there you shall finde God himself will doe it for you: You say, prophesie not: But I say, Ezek. 3.26. they shall not prophesie unto such, lest they take shame: I will not suffer their faces to be covered with such confusion, as to be plagued with such: I will rid them from among such, and carry them to a people that love them: As for these haters of them, when as once their shepheards are gone, I will come in among them and worry them that worried these: And I will let in a flood upon them of woe, when my Noa's are taken into mine Arke: That which they sought for, revenge of my Minister, I will inflict as a revenge upon them, and when they see themselves left to be consumed by those lusts of theirs, which they scorned to be roo­ted out by him, then they shall roare for very anguish, some here under penury, rags, shame, diseases and impenitency, some in hell, but then one houre of a faithfull Minister shall not be given them if they had the world to give for it. Beware lest (seeing the fearefull examples of ven­geance in Scripture for contempt of the Minister, besides daily ex­perience of the sudden end of scorners and persecutors, will not draw you from your trade) God make you examples for others to take war­ning by. See and tremble at the examples of Ahabs ruine upon contempt of Micaja: Those Jewes in Egypt for despising of Ieremy, 1 King. 22.32. Jer. 44. the whole Nation of them both then and after, for rejecting the Prophets, Christ and his Apostles; and rather make use of such to prevent destruction. Briefly, peruse these Texts, Jer 26.18. Josh. 22.17. &c.

A second branch of Terror may reach to such, 2. Branch. as will first qualifie their Minister in his charges & counsells, and then they will obey him, [Page 400] but not till then. It is irkesome unto them to obey him in the Lord in matters of conscience: For why? Their hearts are licentious, carnall and prophane: There be o­ther Ministers which will do the like to their people, till they have made them like to them­selves. And yet they thinke it a disgrace to live otherwise then lovingly and curteously with their Minister. What course then take they? Surely this, they will first try whether they can by policy, by kind offices, feasting and entertaining of him, pull him into their company, and draw him into the fellowship of their pleasures, games and merri­ments: These (they thinke) will be least suspected, and having snared him by these, then they seeke by degrees to fetch him into the Ale­house, People that will seem to love their Mi­nister that they may lu [...]ke in their sins, odious. to drinke and be a good fellow: Then they inject a suspition and jealousie into his minde against such as feare God, and oppose them in their base evills: Then to whet his tongue in the pulpit against them, to flesh and encourage themselves in their liberties and lusts: And so by these meanes having baned him, and made him for their turne, they will obey him, good reason: For they have first made him sure enough, and for their tooth, they have taught him to be a meet Cooke for their appetite, and to dresse their meat their owne way, with the sawce that likes them best, therefore they may well venture to eat of it. Oh base creatures! Doe ye first crooke the rule by which you are to write, and doe ye then write after it? Thus it was with him, 1 King. 21. who be­ing sent for Micaja to Ahab, would needs teach him his lesson by the way: Let (I pray thee) thy words be sutable to the words of the foure hundred Prophets, and then my Master will surely doe as thou biddest him. Doe thou flatter and claw him, and then he will obey thee. So doe many to their Ministers: Note. They will prescribe him what truths hee shall teach them, and what he shall balke, they will tell him what me­thod he shall use, be much in discourse, and little in application, preach smooth and pleasing things, and then they will heare him. But oh wo­full people! Is this to heare him or to obey your lusts?

When Iehoiada was dead, the Text tells us, that his Princes came to Ioash, 2 Chron. 24.17. and finding him a facile and flexible man, they ingratiated them­selves with him by gifts and rewards, by praises and flatteries, till they had drawne his spirit away from God to Idolls, and to serve their own base turne. Oh say they! We are all thy loyall subjects and friends, willing to be thy servants: But we see that except thou hearken in the point of Religion to thy people, they will scarce continue in their loy­all obedience: Wherefore it is much for thy safety and honour to yeeld to them, and else it will create much trouble in thy Kingdome: And e­ven thus fares it with people of this ranke towards their Minister. For the love of their lusts, what will they not doe? Oh, Sir, say they, we see you are a man of worth and learning, and you make us good Ser­mons, we should be glad to live and love together, and we hope you will be faire and curteous to us: We love to keepe our Church and live honestly: Indeed we are shy of them that are so zealous and precise in their preachings, as to scare their good people, we would be loath the hearts of your Parish should be alienated from you, which we see will be if you be against our liberties, pleasures and good fellowships: Hi­therto we have lived well and like kinde neighbours, and we hope you will further rather then hinder it, and so doing, we shall live in peace [Page 401] and good will with you: Oh how such smooth persons fret like a can­ker! How easily doe they prevaile with such as are not armed with pre­vention? Alas! they are taken and snared by such baites, and that little sparkle of good which seemed to be in them, is soone quenched! But to finish this Use, beware (O Minister of God) lest thou be deceived with such cunning of men! and as for them that do so entice them, that they might the more securely live in their lusts: Woe be unto them! they may seeme to make a league with hell, to provide a safety and immunity to their lusts: But the Lord will breake their league and put a spirit of division betweene them, so that they shall be as bitter enemies as ever they were friends, and all because their union was cursed, and tyed by the band of their lusts: (As Sampsons Foxes were tyed by their tailes with firebrands to doe mischiefe) but not with the band of grace and love, which would have held for continuance. So much for this point of Terror.

Now a second Use may be Reproofe of sundry sorts. And first, Vse 2 of all such hearers as professe to love the Minister of God, Reproofe. 1. Branch. Lovers of the Minister in generall, yet con [...]ealing their doubts and cases from them, repro­ved. and com­ply with him in generall; but still hold off aloofe in point of counsell and advice concerning their particular actions: Doubts they have many touching their estates to Godward, also many difficulties they meete with in their course in matters of weight; but they will never acquaint their Minister with any of them, he shall bee one of the first of them that shall bee last acquainted wi [...]h them: Partly through folly, strangenesse, and darkenesse of their spirit, partly through base feare, lest their wants should be discovered; and espe­cially because (in truth) they are not willing to bee e [...]sed thereof, but still to stagger, and are resolved to consult with flesh and bloud, rather then to be ruled by knowledge. Such as these the Minister shall never heare of, till sorrow and repentance compell them to utter their folly; when they see they have overshot themselves in their bargaines, or marriages, till conscience beginne to sting them for their unjust and unwarranted courses; or God crosse them with losses, shame, ene­mies, then (too late) they come for counsell, which if they had sought for in season, all this had beene prevented.

Others, when they have taken their owne course and bound sure, 2. Branch. such as first vow and then enquire, doe badly. then for fashion, they will make shew of consulting with a Minister, making him beleeve that they advise with him upon equall tearmes; whereas in truth, they make him but a stalking horse, telling their owne tale so faire, that they pull some word of allowance from him, that so they may say, they went to worke by advice; so if any thing befall amisse, he shall beare the brunt of it: But if it fall out that he dis­swade and oppose their purpose, they have made sure beforehand to follow their owne counsell: And I have had experience of such, that whereas they have seemed to weepe and bewaile some lusts and cor­ruptions of theirs, or to hearken to reasons disswading them from rash changing of their callings, or entring upon dangerous marriages, or to restore goods gotten badly, or the like; whereas the simple Minister thought they meant plainly as they spake; when hee en­quires afterwards of such, perhaps hee heares some of these who so [Page 402] wept and bemoaned themselves, are ordinary drunkards, or uncleane wretches; others were sure of their changes ere they consulted, others continue in their extortion or usury still; but none of them sought counsell directly, but to make semblance of that, is not in them, or to get the opinion of teachable ones, or to stoppe the mouth of accusing conscience for the present, or to prevent some ill report of themselves, which they more feare the Minister should know, then themselves should commit.

I have knowne some who have earnestly besought the Minister to come to their house, and to meete with some friends to prevent haun­ting of their houses with loose company, who (when the Minister is come) are about the practice of lewd fellowship, and drinking the selfe same morning; and others who have pittifully bewailed, how raging, shrewish, froward they are, vowing to curbe these passions, who yet are found to returne to them after with more violence then ever, when they have had some word of comfort upon hope of their humiliation. Salomon hath a Proverb of such as vow first, and then enquire, saying, it is not good: First, to commit sacriledge, and then aske whether it bee lawfull. These may mocke men and their owne conscience, but God is not mocked. And to conclude this Use.

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

1 King. 22.Thus Iehoshaphat hearing the false Prophets, would needs have Mi­caja sent for, but to what purpose? Indeed he would heare him speak, and perhaps would have wished Ahab to be ruled by him: But when he would not, did he tremble to joine with him, or desist from the enterprise? No, but still continued this trade with him and his sonne Iehoram, and married his sonne to a daughter of that Idola­trous family which was their ruine! Such a desperate slynesse, or fil­linesse, or weakenesse, there is in many, that winde themselves by this smoothnesse, out of all mens fingers, that they may roll backe into the armes of their accustomed habits and humours, whatsoever hath beene said to the contrary. Simil. The thicke haile falling upon the tiles of houses doth as much pierce and breake them, as counsell prevailes with [Page 403] these, as the one rebounds backe as fast as it comes, so doth every droppe of counsell passe away from these. Their honour to the Mini­ster, is to give him the hearing with both eares; but to obey him in nothing: Far are these from him that said, Esay 50.5. The Lord hath opened me an eare, I was not rebellious. But I have lengthened out my speech be­yond the due limits of the time: Here therefore I cease for the present, leaving the rest till another season. Let us pray, &c.

THE FIFTEENTH LECTVRE Still continued upon this thirteenth VERSE.

2 Kings WEE ended the last Lecture (brethren) with the lat­ter use of Reproofe, in the processe whereof, we were cut off: Returne to the former use of Reproofe. But the point was, a sharpe rebuke to all smooth people, who will heare all, and say as you say, but hold their owne and doe as they list. They seeme to want a bottome, all that is said leaketh as fast out as it was powred in, for lacke of a digesting and retentive spirit, which their frothy vanity cannot admit. It should seeme that those Jewes were such, Deut. 5.29. who when Moses declared Gods covenant to them, told him the word of the Lord was good, they would obey all: But the Lord cries out. This people have said well in all they have spoken: But oh, that there were such an heart in them to doe it, to feare and obey, that it might goe well with them! And this sinne seemed to runne in a bloud with them, Ezek. 33. ult. for the Lord tells Ezekel thus, This people will sit and heare thy voice as the voice of a musitian, yea thou art to them as one that singeth pleasantly to an instrument, so are they catcht with thy words: But they will not doe as thou saiest; for their hearts goe still after their owne covetousnesse: They are as slye fishes, which will get out at one mash or other of the net.

To finish this Use therefore, let all such know, that as it is sinfull [Page 405] bashfulnesse for them, to conceale themselves from their Minister, whose lips are to preserve knowledge: So it is double sinne and subtil­ty in them to advise with him for their owne ends, and to use him one­ly as a stale, when as their hearts are bent their owne way: The former are their own wors [...] enemies: But the latter trench upon the honour of God, the esteeme of the Minister, the peace of their owne soules, and therefore must be renounced.

But to proceed. Exhortation. Obedience to the Minister urged. This point in the third place affords exhortation to Vse 3 all who desire to approve their love to the Minister of God, that they do as entirely obey his voice in all things, that God by him convinces them of, as they would be loth to forfeit the repute of their love. Its almost counted as treason now to strive with the Priest, he is thought halfe a Publican, who lives in any contest with the Minister, or is ill affected to him, and yet he or she are as rare to be found almost as black swans, who obey their Minister for Gods cause. Therefore as we would love him (or God rather in him) so be we sure we obey him. Where­in, you will say? I answer, since the holy Ghost hath traced out the way himselfe: I will insist in his owne steps. Esay 50.10.11. 2 Cor. 5.20. & 6.1. One solemne proofe of obeying the voice of the Minister is, to beleeve Gods promise. Re­ceive not the grace of God in vaine: Be reconciled to God. Who is a­mong you (saith Esay) that feareth the Lord, and obeyeth the voice of his servant, that walketh in darkenesse and hath no light? Let him trust in the name of the Lord, and stay himselfe upon his God: Let him not compasse himselfe about with sparkes, nor walke in the light of his own fire which he hath kindled.

Marke: This is a sound triall of obeying the Minister, Some Instan­ces of the obe­dience of love. if we shall de­ny 1 our owne wills and carnall reason, reject all our false colours and exceptions, and embrace the promise of the Gospel, to beleeve and be sa­ved. This is the weightest charge that God hath given him to urge, and it is the greatest seal which we can set to his Ministery, if we beleeve it. In this one obedience we lay the foundation of obeying all the rest. Its like Naamans obeying Elisha, to wash and be cleane; if Naaman had obeyed twenty other charges besides, what had it booted him? But in this he obeyed all. Doe not then sullenly abide in thy darkenesse and unbeleefe still, because thou art darke, but the rather, abhorre that re­bellious proud heart of thine, which would keep thee in bondage or staggering, and come to Gods promise, his light and heat, and that shall comfort thee, quicken thee, humble and enlarge thee. As Naamans heart grew enlarged to God and the Prophet by his obeying that one charge, so that he thought nothing too deare for them, so shall thine. It will make thee free to obey, not (as he being crossed) to goe away sorrowfull; but to lye downe at his feet, saying, Speake Lord, for thy servant heareth.

So also, be exhorted not to rest here, but proceed to other obedi­ence: 2 Doth he desire thee to seal to his Ministery by living amiably and subjectly in thy marriage, husband and wife, each to other? Doth hee charge thee to acquaint thy selfe with God in secret? To set up his worship in thy family? To keepe bounds in the use of thy lawfull liber­ties, and not to take thy uttermost? To fellow-feele the miseries of the [Page 406] distressed? To serve God in thy time? Mourne for the abominations of all states, and the miseries which they have justly procured? Oh then obey him! Hee hath warrant to enjoine thee, this taske hee him­selfe obeyes with thee, and suffers as thou dost: Wilt thou leave him as an owle in the wildernesse, and not beare him company?

3 So againe, put case that he entreats thee from God to lay aside thy peevishnesse, thy wrath, thy worldlinesse? Doth he tell thee they are the ey-sores of his Ministery? It vexes his righteous heart to behold them! It joyes him to see them subdued in thee! Oh comfort him in renouncing them! 2 Cor. 6.11.12.13. Thou knowest how to sting him, and how to cheere his heart! His honour and content rests in thy hand, it is in thee to sad­den or to solace him: Be not so cruell as to destroy thine owne chiefe prop under God: If he shall say, O deare friend, as you love me, obey me in reforming and purging your family and children of their abuses, their running out to drunken companies and unseasonable meetings, their garish attires and proud fashions; I tell you its your and my disho­nour, that in other things you seeme Religious, but in these as loose as others. Perhaps ye will not openly set up M [...]y-poles and Morris-daun­cings to fret me, but you will suffer your servants to breake the Sab­bath, which your selves would seem to keep: What shall we thinke of this? Surely (to say no more) you shall give mee leave to know my friends from my foes in these your doings: How can you say you love me, Judg. 15.16. when your heart is not with me.

Urging of the Exhortation.Brethren, shew what kindnesse you please in other regards to your Minister, pay him his dues, send him what gratuities you will; but know, if he be a Minister of Christ, the maine scope of his heart and pitch of his ambition, is, to sit neer your hearts in the power of his commands and Ministery; Tokens of our love to the Minister in o­ther kinds, are no markes of sound love, ex­cept obedience follow. all other things are but the killing him with kindnesse, and breaking of his head to give him a plaister, if you o­bey not from the heart; love is alway content to be taught and to obey, not to teach or prescribe; be content then to love him as he from God shall appoint thee, and not as thou thy self wouldest, and put case thou shouldest perswade thy Minister thou lovest him (by some other marks) it were his folly to thinke so, but it is neverthelesse thy sinne. When thy Minister comes first to thee, he findes thee a man of a double heart to God; he strives to draw thee to sincerity and plainnesse, he findes thee very ignorant, and seekes to breed knowledge of God and thy selfe in thee; he findes thee a man of an inconstant frame and not to be trusted, or proud, ambitious and vaine-glorious, or perhaps contenti­ous, covetous, stout, wilfull and rebellious, and labours to change thee; thou saist thou lovest him: Jerem. Doth his love then prevaile with thee to re­forme these vices, or art thou still the same man, so that he may hope as soon to alter the skin of a Black-more, as to alter them? Then I say thou liest, for thou lovest him not. As that young man comming to Christ, told him many things that he did and had done from his youth: But our Saviour answers him, yet one thing remaines, Sell all, and all is well; so say I to thee, in thy paying of tithes, in thy friendly assistance and countenance, thou dost well, but one thing still remaines, obey him, and then it will appeare, that the other are not done to blanch and daub [Page 407] over thine hypocrisie, but from an heart of love and obedience. I have known some loose professors who have sought to exceed all other their neighbours in the love of a godly Preacher, and who but they, in their running, riding, assisting of him? They have been as his right hand of trust and service: But lo, in a short time these fellows bewray that which lay secret, to wit, an uncleane, covetous, voluptuous heart; and what then? Surely all men see evidently that these clave to the Mini­ster for their owne base ends, and to conceale their vices.

A speciall watchword to all Ministers of God to beware how farre they engage themselves in the love of any professors, A caveat to Ministers. See Joh. 2.24.25. Ministers re­proach them­selves in ascri­bing too much and trusting too far such as they know not. who make toward them in speciall relation: Try them throughly in their obedience, as well as their pretended love; or else the time may come, when as their basenesse shall discredit your persons and Ministery farre more then all their love could prevaile. If when all is done, they are so subtill that we cannot espy them, the sinne shall be theirs, wee have saved our owne soules, and may wash our hands in innocency, because we have done our duties.

When all is done, (therefore) this will hold water if we obey: Heb. 13. So saith the Apostle, Obey them that are set over you: And Paul, I beare you witnesse, you obeyed the forme of doctrine delivered unto you: And againe, you received our doctrine, not as the word of man, but as the word of God: Every good hearer should say to his Minister as Eli­sha did to Gehazi, 2 King. 5. end. Went not thy spirit with me when I ranne after the man? So, did not the spirit of my faithfull Pastor goe with me when I was in such a company, recreation or worldly businesse? Me thought it curbed me from lightnesse and vanity, from deceit, from sinning in my tongue, or in any disguisement of intemperancy, or cousenage, or covetousnes, to think, if he now saw me, how should I be ashamed to do thus? Oh! he loves me tenderly & my souls welfare, and should I grieve him thus? 2 Cor. 3.2. This is indeed to be the Epistle of the Minister written in our hearts, approving our love unto him to purpose. Not that there is not a stronger motive then this, to awe and draw people from good to evill, for there is an holy Spirit of annointing which is given to all good ones, which hath shed the love of Christ into their hearts, and filled them with the length and bredth of it; this should hem in the soules of beleevers, (for so the word is, 2 Cor. 5.7.) and compell them to watch over themselves: This must bee the chiefe Monitor in the Schoole of Christ: If the voice of this great Prophet be not obeyed for it selfe, the voice of the servant (as he is called, Esay 50.) will be little worth: For what wonder if they disobeyed the voice of Moses the mes­senger of God, Heb. 2.2.3. who rebelled against that holy Spirit which set him on worke, and vexed it all those forty yeares, as it is Esay 63.11. No it must be the spirit of the Master which must make his Steward esteemed: The love of the Lord Jesus, must make the love of the Mi­nister compulsive, else it will prove nothing but slavish feare, or to a­void base shame; as we see in many a drunkard, or swearer, who for the presence sake of a sinfull man, will (for an houre or two) bite in their qualities, which yet they tremble not to commit in the pre­sence of God all the yeare long. Conclude this point then and say, I [Page 408] pretend love to my Minister, how shall I demonstrate it really? As Cornelius did, Act. 10. Its said, he fell downe and tooke Peter by the feet in token of excessive love and respect: But what, was this all? No surely: But this, that he tells him, They were all ready to hearken to whatsoever the Lord said unto them by him: This was a sure marke; love and feare make reverence, and thence comes obedience.

When love is solid it workes by feare, and causes a loathnesse to doe any thing which might grieve the Minister; it sits like Mary at the feet of the Minister ready to obey: And that not onely in slight matters to remove some sinne which may be spared, 1 Sam. 15. as Saul that killed the leane cattell and the baser sort of Amalek; but even the belovedst lust and most pretious vice, even the fat cattell, and the King himselfe: True love abhorres common evidence, its painfull, it will be singular, and aske, Matth. 5.47. Joh. 21. what singular thing doe I to approve my love? When our Saviour would try Peters love, he askes him, Lovest thou me more then these? As some think he meant of his nets & occupation, as others of his fellow Apostles. Both will do well: Love thy Minister by obeying more then others, yea love him more then thy nets, thy beloved trade, thy lusts which bring thee in the greatest gaine, thy sweet usury, thy gaming, thy deceit, which others (who love him not) would as soone lose their lives as forgoe: The forfeit of these will import strongly that thou lovest not him for any by respect, but as he is a Minister of God. I remember a story of Pope Pius the fifth, (one that was reputed as humble as a proud Pope might be) who being told of a base fellow that had much abused him in a Pasquill; answered, I sustaine two persons, one of a poore Monk, another of Christs Vicar, if thou hast railed upon me as a Monk, I pardon thee, if as Pope, I must punish thee. So there is no true Mi­nister of Christ who lookes at himselfe as a man, but at the honour of him whose servant he is, and to whom he desires all the peoples obe­dience should be derived. Try therefore whether thy lusts can draw thee stronglier then he; if two loadstones draw both together, the iron will goe to the strongest: So let thy love goe to him from thy lust. Fleire not in his face, nor beare him faire in hand, when as yet thine heart goes another way. Doe nothing behinde his backe, which thou wouldest not doe before him: In all thy doubtfull matters consult with him, let him come within thy bosome, know thy secrets, and hide no­thing from him wherein he can informe thee, for he is for God and Christ, 1 Cor. 5.20. as a faithfull Embassadour for thy good. Doth he tell thee, O my friend, I perceive your zeale quales shrewdly in this Laodicean age, you heare oft, but sleep much at Sermons, you jangle so much of earth­ly businesse upon the Sabbath, that I feare you meditate little: Or, you are zealous, but you grow not in knowledge, wisdome, tendernesse, to manage your zeal aright from rashnesse and censoriousnes: Or, you are noted to be full of words or a busie body: Or, you are given to flout and jeere when you are in company: Or, you are bold to dally with women: Or, you are too idle in your calling, and runne up and downe needlesly: Or, you faile in compassion to the poore, or doe small good with that you have, you are hard and sore in dealings, or make no con­science of keeping promise, in all which respects the Gospel suffers, and [Page 409] the Lord (with your own credit and Ministery) lye at the stake: I be­seech you, if you love me, as you professe to doe, amend these, I say o­bey him in all, and be earnest with God and him to make thy love effe­ctuall herein, that thou maiest appeare not to love in word, but in deed and truth. And so much for this Exhortation.

And for the Minister, one word let me adde. Vse ult. Ministers must love only for procuring obedience to the truth. That which in the greene tree is not to be suffered, how much lesse in the dry? If people must not equivocate with their Minister, much lesse may he with them. Doe not seeke favour with the people, and seeme to love them to any other ends, save to draw them to obey thy Doctrine. If thou wilt needs seem great with them, improve al thine interest for God and their good: Seeke not to idolize thy selfe in any mans heart and affections for thine own ends, that thou mightst either magnifie thy person above other Mi­nisters, or get the reputation of some great person (as Magus did) or en­large thine estate and preferments: But in all let it appeare, 2 Cor. 12.14. that thou seekest them, not theirs; and as a servant of Christ thou seekest to set up him, though with thine owne abasement. As thou usest thy selfe, so will it appeare in thy course what thou aimest at; and if once people smell what thou seekest, thou shalt both draw flatterers enough, (as be­ing meet covers for thy cup) and deterre all that make conscience from honouring thee from the heart: For why? Under colour of serving thy Master, thou tradest for thy selfe, and discoverest thy self to bee a meer Sycophant, not caring which end goes forward, so thou canst worke thine owne ends. Not much unlike those timeservers, the Princes of Ioash, who came and did him great homage, but why? To draw his heart from God to Idolls, and their owne purposes; and those leaguers in France, in King Henry the fourth his time, for the aliening of his heart from the Protestant Religion, which proved the ruine of them both. But of this in the next Argument.

Lastly, here is Consolation to all such as second their affection to the Vse 4 Minister of God, with entire and sincere obeying his voice. Comfort. Thou canst doe little for thy Minister perhaps, but this thou doest, thou obeyest him: Its a signe unto thee that thy love is sincere unto him (and which is better) to the Lord himselfe, to the message he brings; nay its a signe thy heart is in love with the truths of God, his commands, threats and promises; It argues thou lovest all the Ministers of God without dissimulation or partiality, (a rate gift, and hardly found, for each man will have his owne Paul, Cephas or Apollo.) Nay, to conclude, 1 Cor. 3.4. its a signe that there are many graces in thee, saith purging thy conscience, humility and selfe-deniall, all saving gaces. This obeying is above all sacrifices, and fat of lambes; yea more to be rejoyced in then so many Jewells. Could but I prove this in you (my beloved) who throng to heare, and looke me in the face to pull out my words out of my mouth, I should not need to comfort you or praise you: Matth. 11.19. Wisdome is justified by her children, your selves should praise you in the gates though I were silent. Luke 1. And as the babe sprang in the wombe of Elizabeth when Mary came neare her, so should your hearts leap in your bosomes while you heare me speake; and as those two Disciples going to Emmeus, Luke 22. so should you beare me witnesse this day, and say, Did not [Page 410] our hearts burne within us while he applied his doctrine? But well may this use come in the last place, for they are fewest whom it may truly concerne. And so much for this second Argument of the Ser­vants, drawne from his love to the Prophet. Now I come to the Third.

And that is couched closely, but effectually in these words, How much more when he saith unto thee, 3. Argument. The sincerity of the Prophet Wash and be cleane? As if they should say, Alas! What seekes the Prophet in all this his charging thee to wash in Jorden? What, doth he expect a reward of thee? Doubt­lesse, then he would not so effectedly have kept in and refused to talke with thee, he would then have sought thy face as a Prince bringing great gifts, flattered and fawned on thee for his owne vantage: But now behold, Explication of the ground. he simply and sincerely tells thee Gods message, looking at no­thing else: That which he urges is nakedly this, that for thine owne good thou mightst wash and be cleane. If he had sought from thee some great matter for himselfe, (though no doubt, thou wouldest easily have yeelded to that also, yet) then he might with more colour have beene suspected: But now, since he hath no further reach then thy cure and welfare, entirely desiring thy good, and loath to see thee returne home with thy disease, why shouldest thou not yeeld to him and wash? Shall he seeme more heartily to wish thy happinesse then thou thine owne? That were to be doubly blindefolded with passion, neither to see his love, nor to wish thine owne good. This being their argument, it affords us this observation. Sincerity in a counsellor, claimes ac­ceptance. That its a strong motive to all (who are not perversly led by their own self-love) to hearken to counsell, when it shall appeare, that he who gives it is sincerely affected to the party counsel­led, without any respect to his owne advantage. And in very deed, it is that argument by which (throughout the Scriptures) the holy Ghost pleads audience. 1 Sam. 12.3. Samuel being to urge the Israelites to repent and return againe into covenant with God, and to contest with them for their Rebellion, beginnes with this argument, Behold here I am, witnesse against me, before the Lord, Whose Oxe or Asse have I ta­ken? Whom have I defrauded or oppressed? Of whose hands have I taken bribes to blinde mine eies? q. d. If it were thus, my mouth might be stopt in my conviction. The Apostle Paul, Act. 20.31.23.34. being to presse those Elders of Ephesus to tread in his steps, and to conceale nothing of Gods truth from his Church, urges his owne patterne, I have coveted no mans silver, gold, nor apparell, yea your selves know, that these hands have ministred unto my necessities, and to yours who have been with me; and by this rule he bids them proceed, pleading that golden speech of Christ: Its a more blessed thing to give then receive. The same Apostle, 2 Cor. 12.14.15.16. being to draw the Corinths to listen to his charges, cleers himselfe from all imputati­on of seeking himself & insincerity: This third time am I ready to come unto you, and I will not be burthensome, for I seeke not yours, but you: I will gladly spend and be spent for you, though the more I love you, the lesse I am loved; but be it so, yet I did not burthen you, yet be­ing crafty, I taught you by guile. Note how he opposes his craft to the false Apostles, their craft was to catch that they had, but Pauls to [Page 411] catch them. Not to be endlesse, take another Text, which reacheth to another kinde of falshood, viz. the exalting of himself in their thoughts, 2 Cor. 11. being there urging them against those Impostors which dis­paraged his person, he saith, 2 Cor. 11.7. Have I committed any offence in abasing my selfe, that you might be exalted? Or in preaching freely? I was chargeable to no man: and 2 Cor. 7.2. being to joine issue with the maine doctrine of Christ, he argues thus, Brethren, receive us, we have wronged no man, corrupted, defrauded no man, q.d. you may beleeve us the rather: The like we have in the entrance of this Epistle, 2 Cor. 1.12. For this is our rejoycing, the testimony of our conscience, that in all simplicity, and godly sincerity, and not in fleshly wisdome, but in the grace of God we have had our conversation in the world, and more especially towards you, q.d. else you might suspect us. So in the first Epistle, 1 Cor. 2.1.2. When I came unto you, I came not with the excellency of speech, or of wisdome: But my preaching was in the demonstration of spirit, q.d. therefore you have cause to receive it. Saint Peter likewise, Feed the flocke of God which is among you, overseeing it, not by constraint, 1 Pet. 5.2. or for filthy lucre sake, but of a ready minde.

Other Texts will offer themselves by occasion: One thing I will add occasioned by my Text, and that is, That as insincere and selfe-seeking ends are alway sinfull, so even the abridging of our selves of some of that lawfull liberty (which a Minister or other publicke person might o­therwise use) is meet and requisite, Ministers who will purchase interest in o­thers, must forfeit some of their own. so oft as we have to deal with weake ones and silly novices, who are not yet strong enough to digest our pri­viledge, but rather to stumble at us, and so turne all our counsell and la­bours to meer unprofitablenes. To covet other mens esteem or wealth, is simply evill: But as the case may stand, it is not meet to urge the uttermost of our due, when thereby our Ministery lyes upon hazard: But so pretious ought soules to be, and the preserving of the honour of our persons and labours, (especially since there will ever be weake ones and ignorant, till they see their folly by wiser experience) that even sometimes we must remit of our dues, that so wee may serue into the mindes of men the more perswasively: Which I speake not to dis­anull the Ministers right, or the right of succession, when his dues are injuriously detained by those that are basely minded and fraudulent: But according as a wise mans judgement would in such cases think meet for a time to avoid greater perill: And so was it in the case of Paul, and in those primitive times: And not unlike to it was the case of Naaman here, whom the Prophet durst not in any wise offend, but aiming at the honour and esteem of God and his worship, that it might be kept entire, would not so much as come out before, nor after this cure effected, ac­cept either more or lesse at his hands, though otherwise Prophets ac­cepted poore presents from men, as appeares, 1 Sam. 9.8. being the meanes of their ordinary support allowed them by God. But from Proofes, I come to a few Reasons.

First, that deserves justly to be effectuall which is from God. No ar­gument Reason. 1 so much perswades & convinces as that which is divine. Wit­nesse heathen Laben in point of the marriage of Rebecca, Gen. 24.50. what can wee say? Neither good nor bad, but that is from God, and therefore must [Page 412] take effect: Witnesse Gamaliel, Looke to your selves (saith he) what ye doe against these men, for if they be not of God, they will fall of themselves; Acts 5. but if from him you doe but in vaine to fight against God. Now marke, That counsell which seekes not it selfe, but the good of the party counselled, comes nearest to the point of divinenesse. For why? What is more like to be from God then that which is for God? And what is more like to be for God, th [...]n that which least savours of self-love and selfe-ends? Partly in respect of the nature of it, because nothing doth more resemble Gods excellency then Purenesse & Since­rity: And partly, because usually nothing doth so much hinder and fore­stall Gods glory and ends, then seeking our own: look one place or two, in which both these are put together, as making to one and the same purpose. 1 Pet. 1.16.17. Saint Peter pressing the Jewes to beleeve his Epistle, useth this argument, Because (saith he) we speake without all dissimulation and cunning deceit: But how doth he prove this? Surely by this reason, because he preached no other doctrine then that which had been taught him by his Master, We have not followed cunningly devised fables, but that of which we our selves were ey-witnesses, for Christ had it of the Father, and we had it of him. Marke how he fetcheth the sinceri­ty of his writings from the divine authority by which he spake. If then Divinenesse be so strong a reason to perswade our sincerity, much more ought sincerity to prevaile and perswade them whom we deale with. And the reason is, because many may possibly plead truthes as from God, who yet plead them not in a due manner, that is sincerely, as wee know that many preach Christ of envy: But when both goe together, that is, sincere truth, and truth sincerely handled, what can be so power­full? 2 Cor. 4.2. Saint Paul puts both together in the place forequoted, We wal­ked not in craftinesse, but by manifestation of truth and the word of God: How? Commending our selves to each mans conscience as in the sight of God.

Briefly then, the first Reason stands thus, Sincere counsell deserves acceptance, because it cannot but be from God, and so carries with it the force of a divine perswasion which must needs work more with the conscience then any thing of our owne, be it never so powerfull.

Reason. 2 The second argument of the point, That sincere counsell deserves acceptance, is from the nature of Sincerity: There is nothing in the na­ture of it which hath more efficacy. Now that which is in it selfe most effectuall, ought to winne accordingly ground in the minde of them whom it concernes. This may easily appeare by the contrary: Nothing is so disswasive as counsell when it appeares to come from falshood, and mixture of our owne ends with the truth we utter. See it in 1 King. 22. When all those flattering Baals Priests brought in their verdict to Ahab very plausibly, Iehoshaphat smelling their pretence to please Ahab, could not rest quiet, but asked, is not here a Prophet of the Lord to enquire of? None but a perverted man by his blinding self-love would hearken to them, because he beleeved that which he desired. Therefore on the contrary, sincerity must needs carry with it the powerfull perswasion of all other: Now if so, then ought it to take most place with men whom it concernes. What did so carry the silly ignorant multitude in [Page 413] the darkenesse of Popery, after the persons and devotions of the Re­gulars, Fryers and Monkes, from the counsel and ministery of their Se­cular Priests? Oh the wonderfull opinion of their sincerity and san­ctity of life and doctrine, and the apparant basenesse and rottennesse of the Secular Clergy! Not that the one was one whit holier then the other (neither barrell better herring) but so it was, that the one lived in their Cells and Cloysters, wherein all their villany was covered from the sight of men; they blinded the people by their coorse fare, apparell, poverty, and counterfeit sincerity, being double iniquity: the other sinnes brake out more openly in the sight of the world, and made them most odious: and so did the other after the light had disco­vered it, for then all men saw them so much the more vile, by how much they had lurked and lyen hid so long under their covert of shame. To end the Reason. Except men bee mad and besotted, those Argu­ments shall prevaile most with them which are in themselves most effectuall, not those which savor of the contrary, to wit, falshood and dissimulation.

And thirdly, sutable to the nature of sincerity and falshood, is the na­ture Reason. 3 of man, to whom sincerity or falshood is applyed. Take it thus, We doe by nature marveilously distaste all truth, whether it concerne the shunning of evill, or the doing of good. But let it but appeare to such persons that those who perswade them to the one or from the o­ther, that they doe it for any other ends save Gods, they are thereby more ready to catch at somewhat which may strengthen them in their naturall opposition to good, or inclination to evill: And by this they are strengthened in their course. But if this their colour be washt off, and that it appeare that they are sincerely counselled from God, then either it secretly drawes the heart to embrace it, or if not, yet it stoppes the mouth from all shuffling and just cavill against it. And this is a great matter. So naturally doth sincerity prevaile with the spirit of such as are not soked and sapped in their sinne, willing to be gulled (nay to gull their owne conscience) that although it doe not for the present convince, yet afterward it prevailes: when the seed under the dry clod is moystned by some showre of affliction, or worke of conscience; and put case it never should, as we see Davids could not with Saul (save for the present) yet will it (and that justly) leave such an one altogether in­excusable. The issue is, therefore they are monsters in kinde whom sincere counsell perswades not at all, nay enrages them the more both against counsell and counsellor.

Fourthly and especially, therefore such counsell deserves to prevaile, Reason. 4 because it outshootes carnall reason in her owne bow; they who out of the sincerity of their spirit strive to give counsell to others, doe in a sort beare downe their carnall reason by the practice of selfe-deniall. Now what is more strong to beat that downe which most resists graci­ous counsell, then when he that gives counsell reads a lecture to ano­ther of that which himself hath first practised? True it is, if Gods mat­ters might bear sway with men according to their worth, as the perswa­ding men to beleeve, repent and be saved: What should need to be laid in the ballance with them to enforce obedience? But now the question [Page 414] is not so much touching the things themselves, or the divine grounds whereupon they infallably rest, no nor the assured profit which they carry to the receivers. These all are undoubted; but alas! That which must be looked at, is the disproportion and uncapablenesse of the re­ceiver, blinded with prejudice, forestalled by error, ill custome, infide­lity, sensuality: In these respects, Gods counsells unto flesh and bloud are as the Camel, or a Cable to a needles eye, so that there must bee collaterall and by-waies used to draw such. Hence came Iohn Baptist, the Lord Jesus, the Apostles of Christ, with so strange spirits, not on­ly of gifts, but of self-deniall, of humility, of sincerity, and such other gifts of attraction and perswasion to beleeve those divine truths they urged: All that heard them perceived that they sought not a Kingdome to themselves, but made way for God, Truth and Heaven; the diet, the apparell of Iohn, the lowlinesse of Christ, that he had not so much as a bird or a fox, nest or hole of the earth to hide himself in, the Apostles kept no money in their girdles, but had their labour for their paines: this countermined carnall sense in her owne element, and gave unspeake­able evidence to the counsells, they gave that they were to be follow­ed, because they practised what they spake, and so convinced the very sense of the hearer, and let in (as a needle the thred) the light and life of truth into the soule by beating downe that which resisted: else had it been easie for men to reply, Tush these men seek themselves, but now your mouth is stopped. And these Reasons may suffice.

Vse 1 To proceed to some Use. The first may be of Instruction, To wit, what course is to be taken about the setling of cases controversial, Instruction. Judgement of controversall truthes must be chiefly as­cribed to the most sincere counsellors. either for doctrine or practise, when there is endlesse contention in the Church about them, and when the Scriptures yeeld not so punctuall assent, or at least their verduict is depraved and mistaken by men of contrary mindes. Surely in such cases let their counsell bee taken, who out of question were men of most sincere and incorrupt practise, such as were farre from seeking their owne ends, honour, repute, wealth or welfare, these may be thought to bee the most entire witnesses to the truth, because they had the least corrupt affections to bribe and defile their judgement; they were the cleanest boxes and sweetest vessels to preserve the truth of God in, without weof or tang of their owne; look what came from Iohn, Who these are, and how to be tried. Christ or his Apostles, is most unquestionably best counsell; if there be any expresse text of Scripture extant about it, we may buy and sell upon their counsell, because most sincere: If there be not (as it is to be noted that in some cases there be not, that God might try our honesty) then in the next place consult with the practise of such as lived next them in the most incorrupt ages and prime dayes of the Church, when truth was as a chrystall streame which might bee seen to the bottome. Read the writings of them who lived not only in times of prosperity and glory three hundred or foure hundred yeares after Christ, but in those times of purity and sincerity, when as yet truth had received no mixtures, no defilements, by the pompe, the ex­cesse of them who lived in them. Enquire of the dayes of old, when men were hunted, persecuted, martyred for the cause of Christ: They to whom truth was dearer then their lives, who were farre from seeking [Page 415] great things for themselves, but carryed their lives in their bosomes to be let out with their life bloud for Christ. I deny not but they are much to be reputed who have lived since, but with difference, the more arguments there be for their sincerity, the more they deserve credit, the more they suffered, lost or forwent, or still are ready to lose & forgo for him, when they need not the more (ordinarily) they are to be trusted, except just reason may be alledged against them, to wit, that their self-deniall is con­trary to the word, as Popish martyrs & the like: Look how they preacht, look what tenets they held concerning the aptnesse of men for the Mini­stry, look what manners they were of, what contempt of the world, of fa­shions, of carnall pompe, look what they judged fittest for the calling of Ministers, the pure administration of sacraments, prayer in the assemblies, collection for the poor, censures of offendors, admonition of the unruly, frequency of preaching, that let us take counsell from them in: If they kept the Lords day onely as an humane ordinance, by the Apostles appointment arbitrary, and Ecclesiastically constituted, or as the Lord Jesus his Agents from divine instinct, and as a day perpetually to be ob­served for the honour of our perfected redemption, then let us doe so: looke what Paul hath thought of free-will, of election, of rejection, of the free grace of God, and so those worthies who followed: looke what those Martyrs ancient or moderne, thought of justification, whe­ther by workes or faith, of Purgatory, the Masse, Popish Mar­tyrs against the Scripture, not to be re­garded. or the adoring of Saints and Images, that let us cleave too, for they wanted those blinde­ings of eies which others had, (though honour must be given to some without prejudice to any) and the reason is my Doctrine: Sincerity in the counseller deserves that their counsell be regarded. And the like rule holds still good, that those to whom truths are more pretious then goods, lives, liberties, or ends, other things sutable, are to be preferred in point of advice and conscience, then those who are short of them in selfe-deniall, because the more of Selfe abides, the lesse Sincerity.

Secondly, it may be a caveat unto us in our judgements, Caveat how to judge of meet or un­meet Coun­sellors. touching Vse 2 them whom God hath set a marke of exception upon, why their coun­sell ought in no wise to be followed, whether Writers, Preachers or Professors: To wit, such as have in all their courses bewraid them­selves to be flatterers, timeservers, and seekers of their owne ends, set­ters up of themselves with the pulling downe of Christ and his Gospel. And they are first of all, the nation of Papists; contrary to Iohn Baptist, Joh. 3.30. whose saying was, I must decrease, but he must encrease: But these contrarily: we must grow and encrease, decrease who so will. Tell me, what one thing belonging to their Kingdomes savors of sincerity, Popish fals­hood in all their waye in particu­lars. from the crowne of the Miter to the foote? Nay, what was not first groun­ded in counterfeit humility to catch silly soules, and to strip them both of their bodily welfare and salvation? Even as the Ivy creeps out of the earth upon the silly stocke of the tree, but never lins till it have o­vertopped it, and suckt out the sap and so destroied it: Sure if onely sin­cerity plead for audience, then may all good Christians say of them, their doctrine, their lives, their miracles, traditions, ceremonies, sacra­ments, Priests, preachings, prayers: Gen. 49.6. Into their counsell let not my soule come! Their scopes are carnall to set up their owne pompe, ease, belly­cheere, [Page 416] to destroy the doctrine of faith, true selfe-deniall and mortifi­cation. Under the pretext of chastity, of poverty, of fasting, pennance, confession, sacraments, what have they done, but lived in odious un­cleannesse, raked the treasures of whole Kingdomes into their Cells, devoured whole houses of their votaries, puft up themselves in the opi­nion of more righteousnesse then the Law exacts, dived into the secrets of Princes, hidden most cruell murthers of lawfull Kings, and enhansed themselves to such a pompe & state, as made the whole Christian world groane under their tyranny: Is it like that such should ever bring home soules to God, whose onely study is to bring sacks to their Popes mill. As he once said of the Turkes horse, that where he came no more grasse grew: So I may say of them, so farre are they from sincerity in seeking mens salvation and Gods glory, that they waste and blast all and every branch and blossome that tends that way. Nay their most seeming ho­ly devotions, what serve they for but to fulfill the flesh, to puffe up the heart with a conceit of her owne goodnesse? Their counsells of per­fection, what tend they unto but to pride them in a thought of greater righteousnesse then God commands? Their excommunications and censures, to what end doe they aime, save to live upon the sinnes of the people, to picke their purses, and spoile their soules? Who ever by a­ny of their counsells grew more chaste, devoute or temperate, and not rather desperate, as knowing that money will answer all? And when they write books, what intend they, but to flatter their Idoll the Pope, and tell him, although he draw milions of souls to hell, yet may no man aske him, what dost thou? The travells of those Jesuits attending the Spanish armies into the East-Indies, what scope had they? Surely in shew for enlarging the religion of the Pope, but in effect the murthering of infinite thousands savages, and that contrary to oaths & vows, that so they might fill their purses with their treasures and hoards of gold, till they made all Religion stinke in the nostrills of such as they preten­ded to convert. Luther after all his experience of their Religion, pro­fessed it to be the cutthroate of the soule, and the leaver thereof, at the brinke of despaire. Doe not their attires, fares, attendance, Temples, exceed all the wealth of Princes, their treasures are outward bravery? Are such like to save souls? Those Monks which were sent for to wait upon Austin (the Apostle as they stile him of England) found him mounted upon a throne, and thence dictating his new lawes and devi­ces, and therefore abhorred his counsell: Even so let us doe, and let all their nation, head and taile, branch and rush, bee abhorred by us to the pit of hell; for those who give not lawes, counsell and rules, out of sincerity, but for the setting up of the flesh, and destroying the King­dome of Christ, deserve no allowance, neither they, nor such as tread in their steps. So much for this Use.

Vse 3 Thirdly, let this point afford Admonition to all such as are in the place of Counsellors, Admonition. Magistrates, Ministers, all Superiours, be sincere in their censures. Admonishers, Censurers and Governours of o­thers, whether Magistrates or Ministers, or Officers of Courts, or o­thers in authority. Is it so? Can onely such counsell and instruction, claime regard and obedience, as comes from simplicity and deniall of our owne ends? Is all other counsell unsavory, unpowerfull and ridi­culous? [Page 417] In the feare of God, then consider your places, remember that the eyes of men are upon you, they looke for uprightnesse and consci­ence in you; Amos 5.7. & 6.12. if they finde judgement and equity turned into the worm­wood and gall of your owne respects, they will scorne their counsells and warning, your selves have lost your honour, and your counsell is as salt which hath lost her savor. Ye Magistrates first, remember that you execute not onely the judgements of the King but of God, 2 Chron. 19.6. to him you are to give account; abhorre covetousnesse, bribes, gifts, bee not perverted hereby: Let righteousnesse blinde your eye from all flat­tery, feare and falshood: Let not these blinde the eye of justice and counsell. Favour not the wicked, pinch not the innocent, Prov. 17.23. turne the edge of your sword against the vile, and the backe of it to the welde­serving, doe not beare it in vaine, as undoubtedly you shall, Rom. 13.4. if once yee be found unfaithfull in your places: Doe not for base respects beare downe a good cause, nor speake not booty for a bad: If inferior offi­cers complaine and crave counsell and assistance against drunkards, Sab­bath breakers and disordered ones, swearers, lewd companions; be­ware lest a false heart, savouring sinne and distasting goodnesse, cause ye to shuffle and conceale your owne power and authority in beating down sin, be impartiall: Say not falsely you want law, & you should do more then you can answer, and you must have good cards to shew, this argues insincerity: Doe not call the delinquents and talke a few cold words of reproofe to them, when both they and you know they deserve greater censure, such counsell will never prevaile, it stinkes, it hath a dead flye of falshood in it. Will your admonitions prevaile when they bewray such basenesse? No, no: ye strengthen the hands of sinners, Eccles. 10.1. flesh them against good officers, dismay the good, and bolster sinne; for why, what doe men say of you? Tush as for such Justices, they main­taine Alehouses and disorder in their owne servants and Tenants, and for a base bribe, will advance those sins which they sit in place to put downe: What are you then but painted walls under which a world of rottennesse lurkes? Act. 23.3. Ecclesiasticall Officers.

So also you Officers (for I see this day some of all sorts to heare me) who sit in Ecclesiasticall seats, and professe to aime at Evangelicall cor­rection and censure, looke to your selves; make not a mart of the un­cleannesse and disorderly courses of men, let it not appeare that a little money can blunt the edge of excommunication, or admonition, let not men finde you out to be takers of gifts to pervert the way of Gods cen­sures, doe not openly raile against sinne, but after (for an underhand bribe) discharge an adulterer or other sinner; this doth but cast oile in the flame, encrease sinne, enrage the offender; for why, he thinkes of it according to the easie price he payes, and what will not a man give to buy off shame and punishment? No, no, if you will prevaile, maintaine the authority of Officers, if ye be from God, be for him, and let since­rity arme your censures and counsells, Act. 5.7.8. so that men may tremble and feare that great thunderbolt, and sinne no more: else they will esteeme you and your counsell no more then men will doe a cracke of thunder, which when its past is forgotten, and they will goe to their trade more fresh then ever. So you the sacred Ministers of God, Ministers. in whom above [Page 418] all the wisdome and counsell of God should dwell: who should be as Iob describes himselfe, honourable and reverend, terrible as banners; such as both young and old should rise up unto, Job 29.22. hide themselves, and lay their hands to their mouth: Bee you exhorted to sincerity if you would preserve the honour of your persons, places and labours, and not be made as unsavoury salt, trodden under feet of men. Above all, the Di­vell labours to make your counsells unprofitable, because thereby hee brings mens soules to perdition. If your carriage be seasoned with gra­vity, purenesse, selfe-denial, men will honour you, and your counsells shall beare sway where no power of man can reach, even in the consci­ences of men: But if once they have the measure of your foote, that any base lust defile your spirits, it will presently make all that comes from you vile and contemptible: Oh brethren, consider many things will pollute us! One thing onely can make us and our counsells savoury, and that is selfe-deniall and sincerity. If men perceive us to be leavened with the vice of sensuality, gaming, pleasures, company, Alehouse and boone companionship, and yet perhaps on the Lords day lay load upon other sinners: what will they doe but laugh in their sleeves, and say, Physitian heale thy selfe, Luke 5. and then I will take thy physicke.

If they see us set another way to domineer over them as the best men of the Parish, to maintaine a great stomacke and bring them under our girdles, to stoope to us and know who we are; they will but scorne us, and tell us Christ and his Apostles were humble and meeke, and sought to be great in the conscience, not lord it over mens persons: If they shall spy in us a jollity and pride of life in our fare, apparell or course, that all is little enough to maintaine our selves, and our wives and children in the fashions of the world, at the highest pitch, though we borrow, runne into debt, and beg: Alas! what will they doe? They will slight all our words, Judg. 9. disdaine our counsells, and say, these men have forsaken their fatnesse and sweetnesse, by which they cheerd the heart of God and man, and all to exalt themselves above the trees like brambles: If they perceive all our bent and streame to runne after honours, dignities, benefices or preferments, in the meane while, suffering the people to runne riot, and to goe to havocke, leaving them to hirelings and Idolls at our pleasure: If they see that we are all for gold and gaine, little ca­ring for a flocke, save for the fleece, raking all from them to fill our pur­ses and coffers, and letting their soules goe to hell: I pray tell me▪ will they care for our preachings or counsells? If wee shall now and then come in with a quaint Sermon or two, and speake like Angels, shall our counsell prevaile? When they see our lives, will they heare our words? Shall not some poore simple Preacher, far inferiour to us in learning or parts, sway more with the conscience, then a thousand such as we? Cease therefore our owne base ends, doe not fret against them who are above us in honesty, but equall them in sincerity, and then wee, our gifts and counsells, shall beginne to perswade, and as a needle, draw the thred of conviction after them. Feed we the flocke of Christ not of constraint, for base lucre, or our owne ends, but of a ready minde, and then the worke will succeed and prosper. 1 Pet. 5.4. Parliament men [...] Pa­triots. The like I may say to such as (when occasion serves) are employed in weighty matters of Church & [Page 419] Common-wealth: I am perswaded there be many good Patriots in this Land who wish well to the publicke good; but what is that which hath hitherto hindred? Simil. They say there is a fish (called therefore Eche­neis) which will take hold of a ship and stop the passage of it: And there is a weed (whins I thinke) which will cause the plow (which rends up most weeds) to stand still: and I thinke no lesse but that this selfe-love is the fish and weed which hath thus long in secret prejudiced the effect of our Parliaments, where Sages sit to consult, but they have not cast out this Davus (as I may call it) which disturbs all: such and such abuses I could reforme (thinkes one) and seeke to reduce improptiations to the right of the Church, but then I must restore many my self, and that will pinch: Such Lawes I could wish, but then perhaps I should be the first that should suffer: If such a Minister were in my Parish as made consci­ence, he would spy out my base wayes, and reprove them, and then I should be noted, and so it were better to live under a worse, that I may still sleepe in a whole skin: The truth is, this selfe-love is the canker which ruines States and Common-wealths; whiles each man lookes at the consequence of good Lawes, not at their goodnesse; what hurt will redound to my name and state, not what good may accrew to the publicke.

And hence it is, that although for their owne liberties, and the out­ward welfare of the subject, each one is ready to strike in, yet for those things which concerne the honour of God, the welfare of his Gospell, and purging out abuses, they are fearefull to medle: Oh, they feare they shall hereby bring their names in question, and thus private ends crosse the publicke! Oh, if men in authority had sincerity sutable, the North winde doth not so drive away raine, as they might suppresse sin! And when inferiours perceive the honest bent of governours to make and execute Lawes, neither turning to the right hand nor the left, neither looking at flattery, feare or foolish pitty! Oh how would they quaile and tremble! If in our Townes and families it were thus, that Headborrowes would consult and governe according to this rule, not looking at their owne ends a squint, but with a single eye, what might not be done? Whereas the most like well a good order, and punishing of the unruly in generall, till it come to my sonne, daughter, servant, tenant or kinsman, and then they have the disease in the nose, called touch me not, then their wine is water, and their silver tin, and their zeale turnes to ashes. Others love and like order, but they will not stir themselves, they love to spare their travell, their purses, or the note of others; they love ease, and thereby sinne goes unpunished, or foolish pitty marres the City, and sinne growes so rife by custome, that its past remedy.

To conclude, if husbands would sincerely counsell their wives, Husbands and Parents. with­out selfe respects, and parents their children, and Masters their servants; what housholds should we have? But when husbands are affraid to distaste their wives and chuse rather to endure ill fashions, the losse of the worship of God in family, then displeasure of their wives; parents chuse rather to lay the bridle on their childrens neckes, then to crosse them, (seeking their owne ease with their ruine, as Ely and David did) [Page 420] and Masters care not how servants spend the Sabbath or carry them­selves, so their worke goe forward: how should it be chosen, but God and Religion must be cast out of the family? So much shall serve for Admonition.

Vse 4 Next whereto, as I conceive, Exhortation may be added: That as I have warn'd them against base respects, Exhortation to sincerity in Counsell. so I might perswade all sorts (and especially such as whose counsell amounts to the greatest good, or deepest evill) to sincerity and faithfulnesse. And once againe (my bre­thren Ministers) consider, you shall never be able to convince by the sincerity of truth and the word, till you adde sincerity of conscience and intention of the peoples good. Evidence of truth from God, and evi­dence of sincerity for God, must (as Aaron and Hur) alway prop up your Ministery on both sides, (as Moses arme) from flagging. Ministers doe not alway prevaile when they doe thus, but never when they doe otherwise. Act. 26.27. Excellent was that speech of Paul to Agrippa, Oh I desire that thou wert not almost, but altogether as I am, excepting my bands. He wishes him well with integrity of love: So thou were a through Christian, let the chaine rest upon me, I seek thy soul, no ease to my self. I know there be many of us who have shot those gulfes which I spake of in the Use before: And I know that we would (many of us) abhor to crooke the rule of Truth, to flatter others in their lewdnesse and sinne for our owne bellies, hopes, or purposes; and to hold correspondence with our betters by corrupt consciences. I know we dare not (to curry favour, and shunne the opinion of singularity) sow pillowes under mens elbows, & cry peace, peace in their ears against the word, which were to put out theirs and their owne eyes both, Matth. 23. [...] Jam. ult. that both leader and led might fall into the pit. But yet there is even in us another dreg of Selfe to bee purged out. We are men of passion (as Elia was) and when the Divell sees that we will close with our calling & be painfull, or that we will not easily be seduced to open ambition, epicurisme, company, pleasures and covetousnesse, (all which nourish false ends) then he hath another bait for us: That we may couch Selfe under our best reproofes, and some­time pitch upon them with uncharitable affections, revenge of such as we distaste, too good conceit of such as we affect, or adde some bitter gourd or other of our owne to mar the pottage. Numb. 20.11. Thus did Moses being willed to speake to the rocke, he would adde of his owne, and smote it, that the people might see their sinne, but it cost him deare, and did no good: So hard a taske it is for flesh to trade in Gods m [...]tters with Gods minde, entirely and sincerely; if the meekest man was so, what are we prone unto? And yet how may this dreg of ours hurt the receit, even as if we made no conscience at all? Brethren every mans temptations lye within his owne element. Perhaps we are faithfull and diligent preachers, but our livings are not to our mindes, we thinke our selves not regarded to our deserts, here steps in our owne spirit and mixes it selfe unlawfully with a thing lawfull: Its meet we were well requited: But say we come short (we are never knowne while we be tryed) where then is our sincerity in doing our worke, for the workes sake, and trusting our Master for wages who hath set us on worke? How doe mutterings and murmurings break in upon us, with complaints, discon­tents [Page 421] and unwillingnesse to proceed? How doth the unthankfulnesse of people encroach upon our spirits to breed distrust and impatience, which rather should excite and improve our faith to the uttermost? And this is so farre from healing our sore, that it rather incenses it more, and weakens both the opinion of our labours, and the supply of our wants in the mindes and practices of our hearers, who thinke thus of us to be (not as we are, but as we should be) men void of self-love, and full of sincerity for the true ends of God and their soules. Now (brethren) what peace can we have within, while we are carnall in ministring of the spirituall things of God, or vend his wares upon our owne stall, fleecing the Lord of his dearest jewell, his glory, and making him a stalking horse for our owne game? The base ends of other professions, as Physitians, Lawyers, Tradesmen, is not of so deep a dye as ours, be­cause the ground we stand on, and the Trade we drive is holy and di­vine, theirs only civill and worldly. But how (will some say) may this Quest. grace be gotten? I will give two or three Answ. directions, and two or three motives, and finish the Use.

First, addict we our selves with delight, to attend upon reading, 1. Rules for sincerity in Ministery and Counsell. stu­dy, converse with one another, imparting our needs and aides in the ordinances each to other, as immediately serving to breed and feed this grace and to weane us from the contrary; refusing not onely the usuall pleasures, profits and vanities of the world, (except meet and private recreations) but even denying our owne curiosity, in studies and abuse of gifts to ostentation, or to vent our owne way of quotations and con­ceits: Doe not shew your tooles, but your workemanship, and that you are workemen that need not be ashamed, dividing the word a­right, not seeking your selves but the end of your labours, men thinke if they have once got them a name, they are made for ever. But let us 2 not looke at the carnall custome of the times, but at that which may breed sincerity in us. God may be served with the best of our gifts, so that we first resigne up our selves and them to him, & so take them back againe refined and purged, washed and pared and shaven for his owne service. When God hath stampt them with his owne Image and Spi­rit, 3 there is use of them all. If ordinary meanes will not serve, let extra­ordinary be used: observe what speciall tang of selfe-love doth most assault us, every man is not alike tempted; some itch after one impure end, some another, sloth and ease, bearing sway, pride of life, gaine, 4 pleasures, or as the humour lyes. Doe but consider what excellent lights have waxen dimme, yea gone out as a snuffe by one of these, De­mas, Diotrephes, Alexander, many in our owne experience. If there be not sincerity in our preaching-scope, it is a shrewd presumption, there is but little in any respect, and then what may not befall us? I have no­ted some in this kinde, who by degrees have wanzed and betraied them­selves to be but unfaithfull in the maine, and for their ends have forsa­ken the cause of Christ altogether.

Consider how little good is done at the best, 1. Some mo­tives to since­rity in Coun­sell. when we are most sin­cere: But as for the other, how little or no good appeares to be done in the places where they reside. Who knowes (in such a world as this, so full of timeservers, so full of temptations, baites, feares) how great need 2 [Page 422] we have of prayer, of armour and watching, lest he that thinks he stands, yet fall before he be aware? How many are our snares on every side, either by the flattery of such as applaud us, or the unthankefulnesse of such as forsake us, or the ignorance of such as will not acknowledge us, or the wrongs of such as provoke us, the unprofitablenesse of our hea­rers, the cousenage of Satan, or the falshood of our owne hearts? How 3 many in discontent have turned Papists, Pelagians, Anabaptists, Soci­nians, and never come to a pitch till death have ended their ambitious dayes? How will hard times, the multitude of expences, the example of others our inferiours, exceeding us in preferments, tickle us to for­sake sincerity, exept God have put a sweetnesse into us of working for himselfe and conscience, and trusting him for successe? It must be our whole worke even to locke our selves, wives and posterity into the arke of providence, and the promise of alsufficiency; knowing that (except we be such as can swallow any gobbets) we shall not by all our carking, adde one cubit, or make one haire white or blacke: one promise belee­ved will prove a surer stocke then all our selfe-love and selfe-seeking 4 will profit us, not to speake of an ill conscience besides. Let us beare this minde, that whatsoever our meanes be for our labours, yet rather then we would not honour God in them if we might, and the case so re­quired, we would trust him for support and supply.

To conclude, oft muse of the price of soules. It is Peters argument, when he urges Ministers to preach of a ready minde, not for gaine, be­cause the flocke of Christ is bought with his bloud. And to conclude with that which he there addeth, That hundred fold which wee shall reap for all our losses in and for the cause of God and sincerity will ful­ly requite us; if here we lose our skinne and fleece by wolves and dogs, which pursue and teare us: the great Shepheard of the flocke our Lord Jesus shall come, we shall have a Crowne of glory that fades not, better then all that we can expect, or men can gratifie us with. Thus much also for Exhortation may serve the turne.

Vse 5 Nextly, here is Terror and Reproofe for all that live under convin­cing, Terror to all proud despi­sers of sincere Counsell. sincere and faithfull counsell, yea such as they cannot except a­gainst, to proceed from unfaigned desire of their salvation, conversion and repentance, and yet still live in a stout and wilfull obstinacy and re­solution, to abide in their lusts and liberties without controll. This is sure, while men can pretend any sinister end in the Minister, they thinke themselves to have buckler enough to beare off all blowes. But even to you, this I say, that it shall not serve your turne to cast this blame up­on your Minister; for the power of the word ought more to convince you, and scare you from your base courses, then the Ministers insinceri­ty to excuse you. But when all this your plea is gone and cut off, and you cannot deny, but the evidence of the word goeth with the evi­dence of sincerity, and you cannot for your eares deny but that your soules and selves have beene sought with the denying of our owne health, gaine, nay, that you have had some Ministers who have robb'd themselves to teach you, denyed many succours for your sake, and been at their owne cost to study and preach unto you, and yet the day is to come, that one of many of you are wonne from your blindenesse, A­theisme, [Page 423] infidelity, hollownesse, pride, worldlinesse, or the like: Oh what answer shall you make to the Lord when hee shall load you with this accusation! Saul himselfe in a pang, relented at Davids simplicity of heart in cutting off the lap, when he might have cut his throat: 1 Sam. 24.4. but such confession was yet never extorted from some of you; I will not make all alike in this kinde, God forbid: But I wish all to looke about them. Some are so cursed as those hearers of Christ, who when he by the finger of God cast out Divells, Matth. 12.31.32. yet enraged their hearts even against the very Spirit it selfe, by which he wrought and preacht in an high degree, whom he pronounced unpardonable: It were enough to sin a­gainst any one doctrine, promise or threat, or command of the Spirit, as thousands doe daily, and many of you before me have done. Speak before the Lord and answer for your selves, what one sound reproofe, what truth of Gods Spirit, either of Law or Gospel hath pierced many here for their dead hearing, tyring out the hearts of Gods Ministers, for their drunkennesse, uncleannesse, base tongues, lying, and the like? But some there are, who have set themselves against the Spirit it selfe of truth and sincerity in the Preacher: Witnesse this, That the more faith­full he is, the more they have raged against him and rebelled; nay some have studied how to make the sincerity of the Preacher his snare, entrapping him in those speeches wherein (perhaps not with so much caution, yet with as great sincerity as is possible for sinfull flesh) he hath expressed himselfe for their good: And if not so, yet they wilfully have slept and lived in security under it: As Nicodemus told Christ, Joh. 3.2. that the Pharisees (his fellowes) knew him to be from God in their conscience, but yet smothered their light.

Oh fearfull sinne! How dare any of you provoke the wrath of God thus to smoke against you? I remember that example of them who came to Christ and practised this treachery: Matth. 16.22. Mark. 11.31. Master (say they) we know thee to be from God, and teachest the word sincerely, not caring for the person of any: Tell us then, Is it lawfull to give tribute to Cesar or no? As if they should say, Thou preachest sincerely, therefore wee come to cut thy throat with thine owne words. Worse then Herod in this kinde, who murthered Iohn halfe against his will, Matth. 14.2. and afterward feared that he was risen, and could have no peace, because he had slaine so sincere a witnesse of God; but these would shed the bloud of such, and no whit blanke, but thinke they doe God good service. But say that all are not so vile, Joh. 16.2. yet how many of us are there who being guilty in our owne conscience of our sinnes, and of the sincerity of the repro­ver, yet hold their owne and will not come in, will not discerne a gift of God above any thing which man can reach unto, but resist it. Partly by their slightnesse, partly that they are so full of their owne matters, contentions with others, covetous courses, politicke principles and self-delusions, with pride of heart, stoutnesse and disdaine, techinesse, and reliques of some old bitter roote which is bred in the bone, or such like evills, and the love of them; will not be drawne by any sincerity of the Minister to forsake these wayes which long custome hath hard­ned them in; but rather become more pathed in their sinnes by much be [...]ting upon: To whom I say, will you never bethinke you? Will it [Page 424] not be bitternesse in the end? What will you deferre all till death? And then (as others have done) cry out for the Minister, and empty out your whole heart, The misery of contemners. and say, Oh Sir, I knew of a long time that you spoke unto me from God, but, what for one cause and what for another, I contemned the love and compassion wherewith you spake, dallyed with God, and sinned against my owne soule, and that tender honesty of your reproofes and admonitions; Oh you have been patient long and borne with my frowardnesse! Prov. 1.26. But now if I live, I hope I shal see your affection, honour your Ministery, humble my selfe under your terrors, beleeve the promises, reforme my wayes! Oh doe you delay till now! But who can tell whether God will not leave you at such a time to the former hardnesse of your heart? Or if not, yet whether your humili­ation will prove sincere or false, as being on the racke? Whether God will take you away in your dallyings or no, ere that day? It is not safe venturing: But most wise and safe to yeeld to the sincerity of good counsell while it is given ere it be too late. This know, that whereso­ever God hath a sincere Minister, he shall never goe without honour, al­though it be in the destruction and finall conviction of the gainsayers. Take heed you be none of them whom this guilt ceazes upon.

Vse 6 Sixtly, this is Instruction, and that in two kindes: The former this, To judge by this rule, 1. Br [...]nch. Inst [...]uction. Gods coun­sells are most sincere. Rom. 15.3. Rom. 5.7. what great reason God hath to presse us to obey all his offers, counsels, exhortations, promises. To be sure (although we should say all men are lyars, and seeke themselves) yet the Lord is sincere, faithfull, he cannot seeke his owne ends to our hurt. Hee cannot bee benefited by us: his are the sheep upon a thousand moun­taines, Psal. 50.10. he needs not our wealth, but goodnesse reaches not to him Psal. 16.2. Who hath given to him first, and it shall not be re­stored? Nay the Lord Jesus our great Prophet, hath even stript and emptied himself of all his excellency and glory to make us rich and glo­rious, Philip. 2.5. He craves nothing of us in all his counsells and dis­pensations, but to beleeve and be saved, he sought not to please him­selfe, but us, even to be murthered for enemies, if we obey him, to be sure he hath deserved it: doubtlesse for the base and ungodly, none would dye: But when we could not profit him, but were traitors, hee shed his bloud for us! all to breake our hearts: Give him but faith and obedience, and take the fat of Rams to thy selfe; he taskes thee not to the cost of Jewish worship, or Popish wast: Doe but maintaine his Mi­nisters, and poore Saints, and there is all he tyes thee too: Oh then! if thou heare not the voice of this Prophet, so faithfull in all his house, who seeks thine ends in his owne, how shalt thou be able to stand be­fore him? Oh! thou shouldest stoope and say, Lord thine honour and ends, shall be dearer to me then mine owne salvation: And thy Mini­sters shall prevaile the rather for thy sake, for they urge us to be recon­ciled in thy Name.

Vse 6 To draw therefore to an end, let this be Instruction to all that enjoy the mercy of a sincere Minister and Counsellor: 2. Branch. Thinke not that God doth enjoine him to be faithfull, and leave you to your liberty, to bee hollow, to looke between the fingers, and to escape in a mist: except you get an heart of candor and simplicity, it will little boot him to teare [Page 425] his tongue to the stumps, and kill his spirits in plaine reproofe and coun­sell. No, as I told you in the former Doctrine, so now shortly I touch upon it, and hasten to an end: Doe as those Dutch did to their new ele­cted Prince of Orange, present a sincere Minister with a sincere heart; better then that golden open heart which there I spake of, as rich as it was: A man may be faithfull, and yet mistaken by unfaithfull hearers: Therefore let people also be meet and apt tinder to take this sparkle, People must be sincere and open to re­ceive counsell. 1 Pet. 2.1. and kindle by it: let them bring all ingenuity and humblenesse of heart to embrace it, that so it may be well bestowed; else he doth well, but thou shalt pay for it. To this end, take Saint Peters counsell, Casting away all superfluity of maliciousnesse, prejudice, distemper and envy: As new borne babes covet the sincere milke of the word, that you may grow thereby. Receive it as it is, it is sincere, and take it sincerely. His similitude is very pithy: Simil. A new borne babe looks simply and only at the milke that it may be nourished and grow: Though it bee the child of a Prince and sucke the brest of a meane nurse, yet it turnes not away in disdaine, but takes the brest without any more adoe. So I say to you, Take heed of curiosity, conceits, partiality, fulsomenesse, if the milke and nurse be both cleer and sincere, descant not, but like a babe covet and embrace it, to thrive and grow by it. Alas! what should it boot thee to conceit that the Minister means thee worse then he speaks? Or what should it boot him to doe so? If his words may beare a good as well as a bad construction, why shouldest thou fasten a bad? Is it not an heathenish sinne, Rom. 1. to construe all in the worst part? Ezek. 18. If he do ill and I take it well, my bloud not be shed; but if his counsells be sin­cere and I perverse, my soule shall pay for it. Rather thinke, although he should not be sincere, yet the reproofe is just, rather then cavill a­gainst him being upright; however if thou be sincere to thy head, it shall be as balme; for to snort in thy sinne were deadly. Psal. 141.5. And say that a Minister should erre, on which side were it better for thee to erre, whether in smiting thy impostume or smoothing thee?

Once an enemy wounded the side of another that fought with him, and let out a sore which neither love nor money could doe: Put case thou wert under the Ministery of a dawber and flatterer, Poore peopl [...] have a pr [...]vi­ledge above the rich in this, that they be reproved. were it not a plague? It is not the priviledge that meane persons have above the noble, the great and mighty, that the former may have sincere counsell when the other cannot come by it? It is not their commodity, but thine, (though it were to be wisht to be theirs most of all) but alas it is denied them! They cannot say as forelorne Nero did, have I neither foe nor friend to stab me? For they have enemies to kill them by flat­tery, but few friends to wound them in love. As of late it appeared in a great man (being in discontent) who visited a Minister and desired counsell from him: The Minister dealing very roundly and home with him, the Gentleman wondred, professing that no friend in the world had ever said so much to him, and thanked him for it. This argues that great ones meet with little plaine dealing. If it be then the priviledge of the meaner sort to be sincerely counselled, who should bee such a foole as to forfeit it by his frowardnesse? Put case that sincerity see cause to deale more roughly and sharply with us then we expected, and [Page] put some vinegar into our sores; yet we know that milke sodden well [...]ough it run over) is better then raw; so it is better to be told of our [...] too much, then murthered with flattery; say we therefore to a sincere Minister, loving friend, here is my heart hand and all; I am as thou art, and my horses as thine, mine heart is as open to reproof and counsell, as thine is to give it. I dare not nourish a lowring heart against thee.

Lastly, this affords Consolation to all sincere Counsellors. For why? Vse 7 Their counsell is not frothy and light in the ballance, but weighty, deser­ving audience. [...] to [...] Coun­ [...] [...]b. Let them therefore count it their requitall to themselves in that their vertue is in it self contentfull. For why? A faithfull coun­sellor shall be honoured at last more then a flatterer, whose words goe downe into the bowells to rot them, when as the other heale the in­ward parts. What although sincerity is justled to the walls, hated, pur­sued to the death? As Iohns plainnesse by Herod, Micaja's by Ahab? I doubt not but when the arrowes stucke in Ahabs sides Micaja was ho­noured, first or last it will be so: There is none so desperate, but at a time they adore sincerity, and call it a jewell. Even our very enemies being Judges our faithfulnesse is honourable. Let us therefore hold on our practice, and not be discouraged: Had these servants (thinke we) any cause to repent them of their counsell when they saw him cured? No, they would not for a world have concealed it; but now they were glad that they gave not place to their Masters madnesse, or their own feare of his ill will; and that by this craft of theirs (even of sincerity) they had conquered him: Oh how many temptations we have within and without to lay downe our counsells and give all over, thinking wee shall tire our selves and prevaile little, purchase ill will for our love, and hatred for our sincerity, and that would grieve us? Grive us: nay it would have grieved us if we had beene hollow; but there is no cause of griefe now, whether our counsell take or not, our labour is with God. Sonne of man, saith God to Ezek. 18. If thou seest the plague comming, and shalt plainly tell them of it, thou hast saved thine owne soule, their bloud shall be upon their owne head if they beleeve not. Here is the season of upbraiding by base Rebels for our plaine dealing. But bee of good cheere, hereafter will be the day in which wee shall be admired: when the Lord shall arraigne all Sycophants for their flattery, and spil­ling the bloud of soules and the bloud of Christ the price thereof; then conscience shall rend them in peeces, then all their owne ends of gaine or ambition shall vanish, and then they will cry out, Oh that we had beene faithfull! Then shalt thou be comforted, and they tormented: yea let all such as have received good counsell rejoice and bee thanke­full. David having heard Abigails plaine counsell was rapt into praise unto God: 1 Sam. 25. Oh (saith she) my Lord it will not grieve thee when thou shalt sit upon the throne that thou hast obeyed thine handmaid, and not shed innocent bloud! Grieve thee: nay wonderfully glad thee that thou scapedst such a disaster. Oh (saith he) blessed be the Lord, and blessed be thy counsell which hath turned off my sword from this fact, which else I had committed! so shalt thou blesse God for a counsellor, and for mercy to perswade thee by it, and say, it was ten to one that I tooke it; I had as many temptations to reject it as Naaman had here, which [Page 427] if I had, I had gone on in my unbeleefe and pride to hell, which gulfe I have now shot. We need not aske whether Naaman comforted him­selfe in following the advice of his Servants. Concerning which, the verses following entreat. Thus much for this third argument of the Servants, viz. the sincerity of Elisha his counsell. There is yet one more which now I come to, and so finish the whole Verse.

And that is in the last words [How much more when he saith unto thee, wash and be cleane?] It is taken from a comparison of unequalls: Their fourth and last a [...]gu­ment from comparison. Thus, thou pretendest great respect to the Prophet in greater things, this is but a small one; if thou meane as thou makest shew, thou must needs obey in the lesser, if thou meantst it in the greater, else thou shouldest be but hollow and not to be trusted.

The point is, He that is honest and upright, Doctrine. The faithfull in greater things, will much more be so in smal­ler. if he be faithfull in greater things, will much more be so in smaller. This point attends the former very fitly: That called upon us for the brestplate of righteousnesse: This puts upon us the belt or girdle of Truth: Both are peeces of the Christian armor, Ephes. 6. and the summe of it is, That where truth is, there is proportion and equalnesse: A man may know where to have an honest man, if he shew forwardnesse in great things, by good reason, a man may expect readines to do smaller matters. He is but a meer boaster and hypocrite, who makes great shewes of doing this or that, but being pu [...] to the triall, shrinkes his neck out of the collar, even in trifles; no man judges such a one to be any better then a gull. But to speak a word or two in the Proofe, and so breefly come to the Use. Luke 16.11. The ground of it may be fetcht from that speech of our Saviour, If you be unfaithfull in the lesser things, (the Mammon of this world) who will trust you in the greater Treasure? That is, if you may not be trusted in the disbursing of a little pelfe and trash that perisheth, for the good of the body, and releefe of the poore, who will trust you in the dispensing of heavenly treasure to the comfort of the soules of such as need it? As if he had said, The Law of equity supposes that if you were faithfull in a greater, you might be well trusted with the lesser; but if the lesser bewray you to be unfaithfull, doubtlesse much more would you be so in the grea­ter: If I should betrust a man with twenty shillings to distribute it a­mong poor folke, & the party should deceive me and rob the poor of it, I durst hardly trust him to be my Executor to disburse a great summe to their use. The reason is good and holds strong, that basenesse of heart which hinders him from the lesse by reason of a trifle, would assuredly much more withdraw him by a greater booty, and try his falshood. And so by contraries. But I will adde a Reason or two.

First, Religion agrees well with naturall principles, and admits those consequences which reason allowes. Now there is nothing more com­mon Reason. 1 in nature and reason then this, That every whole must needs con­taine his parts, and every general his particulars: for why? its greater, and therefore includes his lesser. Againe, we have a rule issuing from hence, That which availes in the greater, much more availes in the lesser. Whether greater in quantity the greater circle includes the lesse, the perfectest figure as a circle, comprehends a lesse perfect, as a cube; or in quality, as a greater heat containes a lesser, a greater light (as the [Page 428] Sun) containes the lesser, as the Moone: So in other degrees, greater strength containes a lesse; in numbers, hundred comprehends scores; oftnesse comprehends seldomenesse; in notions, the more unlikely comprehends the lesse; the more difficult, the more easie; and argu­ments may easily be drawne from the one to the other to convince any that is guided by sound reason. Therefore it must hold in Religion also.

Reason. 2 Secondly, God is the God of order, and his off-spring is like him; Religion is an orderly thing, no confusion. But if men might goe to worke as they list, and goe out and in, be off and on, in greater matters conscionable, in lesser carelesse, bound to no rule, where should wee have or finde men? Religion being the seed of God, acts and workes the heart to grace or duty by an infallible principle; so that who so makes conscience of great things, doth it upon a command of God, and not only for observation sake or base respects: Now he who is guided by a command, considers it according to the extent of it, and if he bee willing in cases of difficulty to obey, he is much more ready to obey in easier and lesser, because else he should justly question his sincerity in the greater. The same generall tye lying upon the soule in both great and small, the soule dares not offend in the small, lest it should seeme to obey the greater for some ends of it owne to avoid the shame which the neglect of the greater might rather cause, then the violation of the smaller.

Reason. 3 Thirdly, faithfulnesse in the greater takes away that barre of falshood which might hinder the performance of the smaller: Perhaps a false heart might possibly buckle to a greater worke of Piety or Charity, then to a smaller, because it sees more carnall content accruing to it selfe by the greater then by the smaller. But a sincere heart that abhorres fals­hood, is carried by another instinct, and cares not so much what men thinke, as what God thinkes, remembring that speech, Not he who men praiseth is a true Jew or Christian, but whom God praiseth. The argument in sundry respects prevailes with a Christian from the lesser to the greater, Rom. 2. ult. as well from the greater to the lesser: When great duties lye upon him to be done, he argues thus, Shall I make conscience of smaller, secreter offences, and shall I not much more abhor the grosser? Doe I provide for my owne peace in the smaller, so that the least gnat makes me straine, and doe I not make much more conscience of grea­ter, which would more waste and weaken my peace? So in good things: Doe I make conscience of smaller duties, as to give an almes, to rule my tongue, or a passion wherein God is lesser honoured; and doe I not much more regard the maine duties of faith, and the pur­ging of my heart and inner man from hypocrisie, in which I should ho­nour him much more? Again, when the question is of lesser sinnes avoi­ding, or duties doing, then it disputes another way: Have I found the yoke of God light unto me in those things which I feared my base heart would never be drawne too, because of their difficulty and danger, and shall I draw backe in smaller wherein no such hurt or hardnesse is to be feared? Surely this were to requite God evill for good, and to be­wray my lewdnesse, that I seeke starting holes and excuses to shake off the yoke when I see the least crevis of liberty to the flesh afforded; so [Page 429] that I will serve God no more then needs must, and would shift my hands of the greatest much more, if the necessity thereof, and the expe­ctation of others did not compell me.

So then the point is cleer: He that is faithfull in a greater, will be so much more in the lesser. Howbeit the point must be understood aright, Explanation of the point. and according to the naturall meaning and intent of it; we must there­fore qualifie (Greatnesse) and (Smalnesse) in their due measure, or else the point will not hold.

First, we must qualifie men aright in their opinion, for to some men 1 that may seem greatest, which to another is smallest, and another may judge that least, which another thinks greatest: When that young man came to our Saviour and told him, He had kept all the Commands from his youth, our Saviour answered him, Goe sell all. The scope of Christ was to confute his presumption, in keeping all by laying open his inabi­lity to keepe one, and that lesser then any of the morall ones. For to o­bey one command in the manner and due measure thereof, is that which never yet flesh could do: But to sell all hath beene done by many, who never obeyed one command of the morall Law in his extent and ful­nesse. Now yet marke, this young man tooke it otherwise, for hee thought to sell all to be harder then all the other, in which respect our Saviour searcht him to the quicke, but in the thing it selfe it was not so.

Againe, in this case circumstances prove essentialls sometimes, as of 2 time, for at some time a man may be fit for a greater, who at another is not fit for a smaller: As to give ten pound at his death for religious uses, who perhaps while hee lived could not so well spare tenne shillings.

Also the preparation of the heart must be considered: In the generall, David may be thought to be readier to pardon Mephibosheth then She­mei, 3 the one failing by error, the other substantially; but he was ar­med in the case of the one, but naked in the other. Besides he beheld Shemei under a true colour, as set on by God to try him; but the other in a false, as suspecting that a favorite should be treacherous which was nothing so.

So a generall custome of corrupt nature may fasten greater degree upon a lesser thing, and a lesser upon a greater. Act. 14. Those people 4 of Lycaonia might have thought it a greater humility for men to abase themselves to men, then to God: But Idolatry and corrupt custome caused even their proud hearts to proffer worship to Paul and Barnabas, (as agreeing with a fleshly heart) rather then God himself, whom when they were urged to worship, they tooke up stones to kill the Apostles. And endlesse it were to shew the variety of respects wherein this rule may faile: But this I say, if the true natures of things and the judge­ments of men about them, be reconciled, taking things in their due ex­tent without error, then the point alway holds true, He that is faithfull in the greater, is so much more in the smaller. For why? A Christian is acted by such a spirit as teaches him to doe all things with sincerity, equality and proportion, both great and small, one and another, lest if any flaw appeare, it should breed a disproportion in the eye of God, or of man, and cause an ey-sore to both: As when wee see a comely face [Page 430] joyned to a crooked body, or a deformed and crooked back and shoul­ders to a good countenance, presently there appeares an indignation in us at the eye-sore.

Vse 1 The first Use is for Instruction. It informes us of the reason why many men who seem forward in some greater acts of religion (especial­ly for the bulke thereof) yet faile most grossely in the smaller. I [...]struction. Its a shrewd marke of un­fai [...]hfulnesse to be forward in great duties, and backward in small. Surely it is an argument of great unfaithfulnesse and impurity of spirit. For if there were soundnesse, there would bee much more forwardnesse in lesser then in greater, as being joyned with lesse damage and difficulty. But when the heart is impure, there is no sure rule in a man to keep him in; he may bee franke in greater acts, and very defective in smaller. What was the cause that moved our Saviour to magnifie the woman that cast in two farthings into the treasury above them that cast in hand­fulls of silver? Mark. 12.43. Not for the summe, but the different spirit of both: She cast in out of devotion, and would have cast in more if she had had it: But the other cast in out of ostentation, because they were seen of men, and cast in of their superfluity and jollity of spirit; who (perhaps) if they had been moved in secret to give here or there a shilling, where their gift should have beene buried, would have shrunke in their heads. Whence is it (thinke we) that many jolly fellowes are very forward to give scores of hundreds of pounds to Schools, Hospitalls, or in a publick sort, who if they see private reasons of contribution to many a decayed Christian, or Minister, are hardly drawne to it? Oh! because not the naked simplicity of the thing as to God, but the observation, publicke­nesse, memoriall and name of the one, better agrees with their phari­saicall spirit then the other: whereas if the true end were, reliefe of the distressed, Eccles. 11.1. they would as well cast their bread upon the waters, as into an open stocke. I discourage none, nor censure any particular persons for their almes, these are no dayes for it, I rather would speake two words to further, then one to hinder; yet we know such a disease there is, Eccles. 10.1. and who would spoile a whole box of ointment for one dead fly; doe both, scatter in private some handfulls, as well as powre out whole bushells, and then the suspition is taken away. Once I remember a man who long profferd his kindenesse to a Colledge, but still left his gift sealed up till death, then he would give all, but before nothing: Why? Alas! after death there is no pleasure, which before there is, and men are willing to part with their wealth, when pleasure in it, and power of it are gone. I tax none who give after death, but desire to rectifie them; (for ability permitting) who should not rather chuse (in part at least) to be his owne executor then to leave it to strangers, not knowing what it may come to.

Take an instance out of the six later commands, whereof every for­mer exceeds his later. But why (I demand) doe many men seem to o­bey in the maine command which provides for the life it selfe of man, when as the lesser which concerne his chastity, his wealth, his name, are slighted? He that does no murther, dares defile his neighbours wife, steale his goods or traduce his name? Doth not this practice directly crosse my doctrine? Yes, but then you must marke, here is no hone­sty, no faithfulnesse in such a person. Where that failes, there be ma­ny [Page 431] causes why the greater may tye them, who in the smaller will bee loose.

First, because a lesser vice may be more naturall to the constitution of the body then the greater: All vices cannot roote alike in the soile of a bad heart, (at least providence barres and bounds our corrupt nature that it be not endlesse) all vices cannot be nourished, corruption hath a streame, if it should scatter it selfe, one sinne and lust might crosse ano­ther. Thou maiest regard the life of a poore man, although thou be an uncle [...]ne beast, because that sinne is thy beloved and predominant sin, and so matters the rest.

Secondly, this disorder may arise from terror and feare of horrible impieties, horror of the penalty, unnaturalnesse of the fact, and such like bits and bridles which God puts into the mouthes of men, which if they were absent, the rule would soone prove true; the committer of the greater, would make no bones of the smaller. Eye for eye, tooth fortooth, skin for skin, and all that he hath, will a man give for his life: but smaller things are not so perilous.

Thirdly, this may issue from vain-glory, when a man thinks he shall have a deeper esteeme among men for some greater worke which in a lesser would vanish, of which before: Or pride, when a base heart thinks smaller duties to be under him, and not equall to his great stomacke to undertake; though perhaps some great ones he will stoope unto, as more suting to his greatnesse. We have a Proverb, Eagles catch no flies. So the spirits of great ones thinke that small matters are a disho­nour to them, they will not foule their fingers with them. So much for this.

This serves againe for confutation of Popery. They would beare us Vse 2 downe and make themselves above us in the point of mortification (and God helpe, Confutation of Popery. the best of us come short of it in these daies of sensuality and fleshly liberty.) But to goe to our Doctrine. They tell us that the perfection of self-deniall stands in outward workes, of Penance and Sa­tisfaction, in scourgings, in fastings, in abstinence from marriage, in course apparell, in standing up to the midle in cold water in the winter time in pilgrimages and such like; of which the Apostle saith, Col. 3. ult. They have a shew of wisdome in will-worship, humility, and neglect of the body, denying honour to the satisfying of the flesh: Popish morti­fications dis­covered to be false. But nothing to the true mortifying of the spirit, the frame of that still conti­nues the same; proud, conceited, and imputing these to merit as if they engaged God to themselves by them. But as for our mortification, which they say is secret, and stands in the mortifying of our wills and concupiscence, lusts and affections, the fruit of faith, purging the con­science, Oh this is but a pretence of hypocrites, who come farre short of their fruits in this case. And to confesse the truth, it were to be de­sired, that we Protestants discovered our mortification in greater and more outward selfe-deniall then we doe: But as for them, this I say, if they excell us so much in the greater, how comes it to passe that they faile so much in th [...]t they count the smaller, I meane inward humility, denying of their owne affections? Is it not tenne times harder to get that grace of faith and change of heart into us, which should make us [Page 432] abhor our selves in all our performances, then to tame the flesh for a while, that so the spirit may gaine thereby a deeper opinion of merit, and giving full satisfaction to God for sin? Did not those thus in Mica 6. offer to God whole flocks, and droves, and rivers of oile and wine, and their first borne? Did not they esteem these great matters? But what saith the Lord unto them? Doth he not convince them of their hypo­crisie and tell them, That the things which he calls for are within? Out­ward things he cares not for, but to walke humbly with him, and to do justly, and shew mercy: Therefore it is evident, they & these fail in their account, and set a greater marke upon their devotion then God doth, and therefore are lyars: If those things which they alledge were grea­test, surely they who are so forward in them would not be behinde hand in such as they account the smaller. Esay 66.2: They would say of themselves when all is done, our righteousnesse is as a menstrous clout, and count themselves (for ought is in them to merit) as Publicans and vilest ones, unprofitable servants, whereas their building within rises up to a grea­ter height of self-confidence by their outward castings downe; for they thinke that not onely they may merit for themselves, but for o­thers, and more then fulfill the Law, and so by equalling themselves to Christ, they overthrow the sole soveraignty of his satisfaction and me­rit. But O ye [...]opish mortifiers of the flesh, adde one thing more, get the power of the word into you to divide betweene the bones and the marrow, Heb. 4.12. to goe betweene your hearts and your corruption, and to cast downe those high things of yours, those imaginations which set up themselves against the simplicity of Christ, and then so farre as the word warrants us, wee will joyne with you in outward fruits; wherein, though many of us faile more then you, yet this makes your Doctrine never the sounder, nor justifies your defect in the great matter of Since­rity and Faithfulnesse. Wofull hypocrites! who straine out a gnat, but swallow a Camel, dare not eat an egge in Lent, but dare kill your Prince. And although wee will not wholly condemne all those pat­ternes of humility, whom you boast of, (for certainly many of your first Monks and Votaries were honester then your selves) yet we know that their devotion had much wil-worship in it, which cannot warrant yours, much lesse can yours stand, which hath neither honesty within, nor warrant of the word without to maintaine it. So much for this also.

Vse 3 Thirdly, this serves to instruct us how to esteem of Gods administrati­ons and dealings, and how to dispute with our own soules in the case of our distrust and infidelity. I remember the argument by which Elisha perswades that Iehoram and his company, 2 King. 3. to beleeve that God will give them water in that perill of drought: This is a small thing (saith he) for the Lord to doe for you: For why? He will also deliver the Moabites into your hands, a farre greater thing. Sutable to which was that which the Lord would convince Ahaz of by Isaiah, Esay 7. viz. the victory he should have of the Aramites: Is it a small thing (saith he) for you to weary the Lord, and to distrust his power? Behold a Virgin shall conceive and bring forth a son, and shall call his name Emanuel, which is a greater thing then to give you victory.

To apply this: Let us learne hence to summe up the mercies of God vouchsafed us already, and let us weigh them in due ballance: If wee have seene him feed seven thousand with a few loaves, Gods faith­fulnesse to us in the maine, must make us trust him in the smaller things. doe we distrust him to feed twelve Disciples? Do we finde that he hath bestowed upon us the maine, let us beware of distrusting him in the lesser? For he holds this rule much more surely then we: We will trust a friend that hath lent us an hundred pound, for the lending us twenty shillings, and shall we distrust God? He that hath made our bodies and breathed in our soules, will he deny us food and raiment? Is not the belly better then meat, and the body then cloathing? Whence is then this our distrust? If he hath given us his Sonne, Matth. 6.25. will he not with him much more give us other things? lesser matters? If he have made us a feast in the mountaines, will he not much more give us ordinary food in the valleyes? Had it not beene a base distrust in them that came into Canaan, to thinke that God might suffer them to starve in the midst of a land flowing with milke and hony, having before by a miracle nourished them with man­na, quales, and the following rocke of water, in the desert? Doth the Lord urge us sinfull wretches by a Law, which himselfe will not ob­serve? If we be faithfull in the greater treasure, will he trust us in the lesser, and will not we trust him? Let us boldly urge the argument up­on him by faith, and we shall prevaile, Rom. 8.32. he himselfe hath put it into our mouth: If it become weake, Read a speci­all place in Math. 16.8.9. its because we have made it so by our un­beleefe, and let it fall to the earth. We deceive our selves in the funda­mentall promise, and then accuse him that he keeps not touch with us in the lesser: But if we would deale substantially in matters of weight, we should finde that other lesser things would follow our hand with ease▪ and the great ship of the main promise would carry all our smaller vessells of our secondary supplies after it without our rowing or strife. But oh how basely doe we deale herein with God and our selves? We dare beleeve that God will save our soules, but whether he will keep us from poverty or no, or bring us out of debt, or enable us to maintaine our charge we cannot tell, we have not so cleer a word for that (we say) as for the other. Nay, rather we yeeld more to sense and carnall rea­son in this, then in the other; or else make our selves thinke we be­leeve the former better then indeed we doe. Alas! if the greatest were beleeved, it were easie to cast anchor upon the other: If the mountaine be given us, shall a molehill be denied us? No, but we are pinched more with unbeleefe in the lesser, then the greater; if we had the like pinch of heart about the chiefe point of favour and pardon, would it not (thinke we) dash the other, and make it nothing? Save my soule Lord, and for my body doe thou as thou wilt, for thou canst not doe a­misse, thou art tyed by thy promise to the lesser.

How comes it to passe then, that those who have tasted how sweet the Lord hath beene in easing us of a burthen which wee never lookt to be rid of, that we distrust him for faith in petty cases? As for the ea­sing us of such a strait, aiding us in such a crosse of bad wife, subtill e­nemy, helping us in the losse of a good Ministery or in the encumbrance of a bad, unprofitable people, or ill and unsavoury Minister, or strength­ning us against such a lust, or enlarging in us such a grace, or granting us [Page 434] such friends in our distresse of body, or blessing in our trade, or training up of children, or saving us and them from the customes of this present evill world, or giving us our daily bread: Oh thou of little faith! what wilt thou be heathenish? Shall the Lord cloath the grasse and deck the lillies, which labour not, nor spinne, and shall he leave thee naked? Not if thou labour and spinne out the promise in speciall. Other of Gods people have done so: Habac. 3. 1 Sam. 17. Habacuc would not distrust God though no bul­locke were in the stall, no calfe or sheep in the fold: David will not distrust God touching the Philistin, having killed both Lion and Beare; and concludes, 1 Chron. 16. that God will not forsake himselfe because he made a promise to his posterity. So let us doe. But if we want any gift, as of memory, prayer, asking questions, conference, we distrust God, al­though we have received greater gifts of the Spirit, which are onely pe­culiar to sanctification. We love Christ, say some, and his members without dissimulation, Esay 26. and our desires are to his name; but we have no gift in private prayer, fasting or uttering of our mindes, and wants: what then, doth not the greater circle include the lesse? If it bee meet for you, he that gave you the cheefe, can give you the smaller; if hee doe not, you shall not need them: If you have got those that concerne the Kingdome and righteousnesse of God, Matth. 6.32. the other shall be cast in. Only I adde, seeke God in the smaller, as well as in the cheefe, and beleeve the particular as well as the generall; else although you have scaped a gulfe, yet a shallow may endanger you. Iona was abased in the whales belly, yet impatient for the losse of a gourd: Jona Cap. 3. and 4. Our fooles bable is more to us then a Kings Crowne. If our bafe heart be set upon a trifle, its with us as a penny cuttle, or a fine feather is with an Indian, more pretious then much gold: If God have kept thee in thy midle age, he can keep thee in thine old age: If in thy long sea-voyag [...], he can keepe thee from shipwracke in the haven, much more provided, that thou doe not enter­taine any base lust which should eclipse thy former honour. As Heze­chia dyed with his blurre through loosenesse. Phil. 3: But if thou wilt looke still forward to the price of the high call of God, and not backward with pride for that which is past, not be high minded but feare: God will not deceive thee; having escaped a Lion, a Beare shall not de­voure thee.

Vse 4 Fourthly, let us be exhorted to that which is the scope of the Do­ctrine, Admonition and Exhortation. even Faithfulnesse and Sincerity, for that will preserve in us that boldnesse and confidence whereby we shall beleeve that he who hath made us faithfull in the greater things, will not leave us in the smaller: otherwise nothing is more easie for us to fall into then this. He whose head gazes up to the clouds, soonest falls into the ditch; but hee who walkes with his eye upon his way circumspectly and narrowly shall not need to feare it. Ephes. 5.16. The truth is, our cursed spirit is so beset with cor­ruption of all sorts, that no law, no rule of proportion can levell and make our lives equall and sutable. We thinke that because we have wonne the spurres in one great battell, therefore no lesser enemy dare looke us in the face: But let not any that puts on his harneis, boast as he that puts them off: When the house is swept and garnisht, then comes in the uncleane spirit and marres all our logicke and confidence, 1 King. 20.11. and [Page 435] makes many who beganne in the spirit, to end in the flesh. Behold and observe the course of such men as want the bridle of God to curbe them, there is no certainty where to finde them; Matth. 12. Inconstancy in mens affe­ctions and disproportion, argues fas­hood. though at a time you may perceive them above the clouds in their zeale, often hearing, vows of great reformation, yet you shall marke them in a short time quite o­ther persons: for why? Not a principle of grace acts them (for then you should see a proportion in them) but a pang, an humour, soone up, soone downe. Some time in the clouds, in admiring such a Preacher, or Christian, none are like them; by and by, (as the ship in the sea tos­sed from the tops of hils to the lowest depth) none are so bad or meane as they, they thrust them downe to the lowest pit. Who abhors not so base and inconstant a course? Their proud, prodigall, vainglorious, foolish, selfe-loving heart puffes them sometimes to very deepe prote­stations and purposes what they will doe; but not wisely weighing with themselves that they want stocke to hold out, they who at some­time will buy a good Minister into the Parish with great cost, at another time will runne and ride to hunt him out as fast; on their supposed death bed they bequeath great things to the poore, but being recovered they doe nothing (nay perhaps grinde their faces.) As those Barbarians, Acts ult. now made Paul a God, but presently a murtherer. Oh (saith one) I love thee from my heart, I would ride an hundred mile to doe thee a good turne, an hundred pounds should not part thee and me! who would not beleeve him? But there is no soundnesse within, for at another time, he will deny you his horse to ride five mile, or to lend you five pound if you should goe to prison for want of it: what Chri­stian that feares God, would not looke close to himselfe, when he sees the world so mad and so unsettled through a false heart? When a ten­der body goes abroad into the aire, or foule weather, he puts on his cap and hood close about his eares, and girds up his loines close, lest any the least dint or impression of weather should annoy him. So will a tender conscience feele the smallest distemper, and take heed of the least occasions of evill; whereas a base heart is for all weathers, com­panies, occasions. Let us then seeke to get into us a principle of con­stancy which may undertake for us, else an inconstant man is as a wave of the sea, and is unlike himselfe in all his wayes: Jam. 1.4. Beware lest by this malady men cast our Religion in our teeth.

What is so common as this: We have a good Churchman as any in the Country, if he were as good out of the Pulpit as in it, and could play at small game as well as at great in his worldly businesse, family government, liberties, company, studies, or the like, as in his preaching, none were better: where he does well (as he spake of Origen) none does better, but where ill, none worser. What a sad reproach is that to his stedfastnesse? So for Professors: Oh (saith one) for his Sab­baths zeale to God and piety, few may compare with such an one: But come to the second Table to the duties of righteousnesse, mercy, keeping promises, ruling his children, scarce one civill man in the Town, but is more reasonable, compassionate, and keeps his day better. What, faithfull in the cheefe treasure, and yet untrusty in the smaller? What principle doth this come from? Who dare dispute for the cre­dit [Page 436] of such a man as confutes all arguments by his unfaithfulnesse? Iob hath a pretty allusion in one place, and bids us try the Unicorne whether he will be bound to our yoke, Job 39.9. or draw our cart or plough; meaning that his wildnesse will not frame to it. Surely a man might as soone doe that or tye the wilde Asse to our Crib, as binde an unstedfast man to one settled course in Religion or duties: Alas! he is a man at his owne hand, an outlaw, masterlesse, not redeemed with a price from the service of himselfe and his vagrant humours, to serve God.

Conclusion of the Use.To conclude, labour for truth as a girdle to compasse thy soule, and that will set this argument on foote for thee, and keepe in thy sides as a corner stone doth the walles from flying out: this will set thy course streight: If thou hast beene zealous in Gods matters, this will awe thee to a zealous care of a sutable walking in the second Table: If thou hast obeyed the Lord in doing his will, it will urge thee to bee as conscio­nable in suffering also for God; if thou hast denyed thy selfe in the pro­mise of salvation, it will compell thee also to renounce thy selfe, liberty and life for God in the matter of persecution & the crosse for his names sake. It will alway be reading that maxime to thee, whatsoever is done according to God, is done equally. Disproportion in Religion, argues great unsoundnesse: And as it will argue from the, greater to the smal­ler for an holy sutablenesse, so it will doe also from the smaller to the greater for the procuring of the greater glory to God: For alas! what is our greatest and best, but silly? Except he accepted us who hath said, Thou good and faithfull servant, thou hast been faithfull in a little, be ruler over much; Marth. 25. enter into thy Masters joy.

Vse 5 To finish all, this should bee comfort to all faithfull ones, because God will trust them, Disconsolati­on to the un­equall and un­sound. and men wil honour them; and dismayment to all sly and subtill ones who cannot bee trusted. Let men plead for themselves as they will, and insinuate themselves into the mindes of some Christians as they can, thinking to encredit and ingratiate them­selves into their affections by their shew of zeale at some running pulls, or in their good moodes; yet God and such as are wise to observe their inconstancy, will be so bold as to doubt of them by their leaves. Its to be noted, that although Barnabas (for kindred sake) favoured Iohn, Marke, Act. 15.38. to associate him to the worke which himselfe and Paul went a­bout, yet Paul and the Church who had noted his staggering before in the same worke, durst not trust him then, and it was a just blur un­to him. The Lord warrants us to suspect the inconstant, and hee will have constancy and sincerity to be honoured. Read the Scripture, and you shall observe a brand of infamy set upon them who have with­drawne themselves from the yoke of God. Those spyes how are they blurred? Numb. 14. Caleb and Ioshua how honoured? Phinees in the case of Zim­ri and Cozbi, those Levites in the common defection of the Tribes to Idolatry, Exod. 32. how are they graced? That curse of Iaacob was by this meane turned to a blessing, as appeares by the reason which Moses gives thereof, Deut. 33.7. If we have observed a man not to be trusty in great matters of executorships, or other trust reposed upon him though he be never so neer thee, honour him not with such a trust, for he hath disabled himself. It is no uncharitablenesse at all, but wis­dome [Page 437] and caution. He that in a smaller office of the Towne hath been slacke and backed the bad, trust him in no greater; let him have the re­pulse with shame. The like I might say in other cases. He that in mar­riage hath lived badly with one wife, let him not have thy voice for a­nother till thou see a change: Put not thy child to be a servant to him or her, who by their ill government of former servants is disabled in in their credit. Hee that cannot rule his owne children well, commit not the education of thine to him, either living or dying, for feare of unfaithfulnesse. And so much for this Verse, this Doctrine, and Lecture.