favour honor riches or any other thing naughtily it will prove but a trouble 1. From the curse of God although the thing in it selfe be good yet God ever mixeth some evill with it which maketh it bitter Stollen bread is sweet but God filleth the mouth with gravell All misery with Gods favour is most sweet as Pauls imprisonments and whippings and Iosephs but on the contrary side all pleasure with Gods displeasure is bitter 2. Because sinne makes the soule sicke and then it 's never well untill it casts up and thus Iudas the thirty peeces burdening his soule must cast them up Many goe on in sinne and are never troubled As in our bodies though there be ill humours yet they make not a man sicke untill they be stirred so doth not sinne untill God stirres it as here hee did in Iudas and then it makes us sicke This should therefore move men to take heed how they turne saile for their owne advantage Suppose by going from God thou gettest what thou wouldest yet God can make that comfort to prove but a burthen unto thee as hee did Iudas his thirty silver peeces Be therefore content to lose all before thou lose God Now followes the event of all Hee went and hanged himselfe Whence learne That Gods wrath and sinne are exceeding terrible and unsupportable when they are once charged on the conscience This made Iudas to hang himselfe Doe but a little consider mans nature how loth to destroy himselfe how afraid to be killed and you shall find it to bee some great matter that must cause him to make an end of himselfe and to cast himselfe into that which he feared namely hell thus heavy is sinne when God once chargeth it on the conscience that it maketh a man doe all this Indeed sinne was as heavy before but then it lay at our foot and we felt it not but when God layes it once on our shoulders and on our Consciences then shall wee feele the burthen thereof to be farre beyond all torments that can be imagined See this in Christ when God did but charge our sinnes on him how intollerable werethey Now for your better understanding of this point I will first shew you what this horror of conscience is which I will doe by explaining these five questions following By what meanes is this horror of conscience wrought Two wayes sometimes by Gods owne Spirit sometimes by Satan First it 's done by Gods owne Spirit when by it the mind is enlightned to see that he is in bondage by reason of sinne Hence it is that it is called the Spirit of bondage Rom. 8. Secondly and more frequently by Satan when hee by Gods permission doth vexe and terrifie the soules of men and drive them to despaire and this is called horror and the vexing of the soule Now whether this horror of conscience bee wrought by Gods owne Spirit or by Satan we may know by these foure differences 1. If wee find any falshood mingled with this trouble of conscience then it comes from the Divell for the holy Ghost mingles no falshood but onely enlightens and shewes the truth light makes a thing seeme as it is 2. You may discerne of it by the affection it striketh in us for that that the Devill causeth in us striketh a hatred of God but that that Gods Spirit worketh in us causeth a servile feare 3. You may know it by the extremity of anguish it causeth Gods Spirit worketh by meekenesse and consolation but the Divell worketh by extremity of terror and feare 4. You may know it by the manner of doing for the Divell doth it disorderly suddenly and violently without any equality but the Spirit proceedeth orderly first it enlightneth the mind and then it raiseth objections and so goeth on by a little and a little but the Devill worketh violently Hence is that that Satan is said to buffet Paul for all buffeting betokeneth violence Indeed sometime the Spirit doth unequally but yet there is a great difference betweene Satans working and his What is to bee thought of such a condition I answer That such a condition being simply in it selfe considered is very miserable because it estrangeth and draweth the heart away from God yea and from Christ who is the end of Gods works and so therefore must needs be a most haynous sin but yet as God useth it it is a signe or one of the first steps to faith and a good meanes to subdue and weaken the stubbornnesse of our hearts Quest. How may wee know whether God intends this for a punishment or for a preparation of grace Answ. You may know it by the event for when God doth it for the salvation of the creature then after it there followes grace but if it brings not grace after it if there be onely a plowing and no harvest the pricking with a Needle and no thred then it 's a sparke of hell fire and the very praludium of hell What shall wee then thinke of those that never had this horror and trouble of conscience Their estate for all that may be very good for this vexation is not absolutely needfull although humiliation is wherefore if thou hast it not seeke not after it for God useth many meanes yet thou mayest take hence occasion the more to try thine estate Whether comes this horror from mellancholly or how shall wee disceme it from mellancholly If thou apprehend sinne and the wrath of God then it is horror of conscience for when the faculty is pinched upon the right object to wit sinne then it 's no melancholly but in horror the conscience is pitched upon the right obeject viz. sinne for that is the proper object of the conscience As for melancholly that is not griefe but extendeth griefe as varnish is not colour but doth extend the colour Indeed melancholly may bee joyned with it and draw it forth but it comes not wholly from that but from some other inward principle As the fatnesse of the soyle may bring forth the corne the sooner but yet that is not the cause thereof but the root that it hath Againe I answer that all diseases are healed by their contraries If that this were melancholly then might it be healed by merry company which is the contrary unto it but if it bee the horror of conscience then must it onely be healed by the apprehension of Gods love in Jesus Christ. Whether may it befall the childe of God to be in this case after he is in the estate of grace or not I answer That this extremity of horror which Iudas here tasted of never befals the childe God after he is in the estate of grace and my reason is this Because that as perfect love casteth out all feare so where there is some love left there is no perfect feare Indeed Gods children are never wholly without feare Rom. 8. yet in their greatest
REMAINES OF THAT REVEREND AND LEARNED DIVINE JOHN PRESTON D. in Divinity Chaplaine in Ordinary to his Majesty Master of Emanuel Colledge in Cambridge and sometimes Preacher of Lincolnes-Inne â—â—ntaining three excellent Treatises Namely IVDAS'S Repentance The Saints Spirituall Strength PAVLS Conversion HEBR. 11. Being dead hee yet speaketh LONDON Printed for Andrew Crooke 1634. IVDAS HIS Repentance OR THE LAMENTABLE EFFECTS OF A STARTLED CONSCIENCE Delivered in eight severall Doctrines raised from the third fourth and fifth Verses of the 27. Chapter of the Gospell by St. MATTHEVV All the usefull and profitable Observations of that late Reverend Divine IOHN PRESTON Dr. in Divinity Chaplaine in Ordinary to his Majestie Master of Emanuell Colledge in Cambridge and sometimes Preacher of Lincolnes-Inne Printed at London for Andrew Crooke 1634. The Contents of JVDAS Repentance DOCTRINE I. SVch as a Mans life is such is his Name after death page 3 REASON I. God blessethor curseth man according to his workes p. 4 1 In regard of his Truth ibid. 2 In regard of his Glory ibid. REAS. II. Manappeareth like himselfe p. 4 REAS. III. Other men in the end speake truth without enuie or feare p. 5 USE I. Not to be secretly wicked for God is a publike rewarder of all ibid. USE II. To cleansethe heart from sinne by daily repentance left sin should rot the name p. 6 USE III. To encourage good men their ill reports shall soone vanish p. 7 To discourage wicked men their good reports shall not long last p. 7 DOCT. II. Sinne seemes small before it be committed after most vile and hainous p. 8 REAS. I. Lust blindes the eyes of our understanding p. 9 REAS. II. The Divell lessens the sinne before committed aggravates it afterward ibid. REAS. III. God leaves a man to himselfe ibid. Good men for sinne sometimes of God left to themselvs 1 For increase of Gods glory p. 10 2 For awakening their consciences ibid. The reason of insensiblenesse in grose sinnes p. 11 USE To beware of the Divels subtile temptations ibid. Satans deceits to draw man into sinne are 1 Promise of pleasure profit c. p. 13 2 Hope of escape and going to heaven p. 14 3 Hope of leaving it when we will p. 15 4 Neerenesse to vertue p. 16 5 Pronenesse of Nature ibid. 6 Turning away the thoughts to something else p. 17 7 Beginning by degrees ibid. DOCT. III. Tishard to discerne false Repentance Confession and Restitution from true False Repentance goes very farre both in respect of the Reasons drawne from the Grounds and Concomitants p. 19 I. The Grounds of false Repentance 1. Selfe-love p. 20 2 Common gifts of the holy Ghost to disapprove the foulenesse of Sinne. p. 21  Hate the uglinesse  3 Aiarnall apprehension of beautie sweetnesse and excellencie in Gods wayes ibid. 4 Good Education ibid. II. False Grounds of Confession 1 Passion p. 22 2 Evident discovery of sinne  3 Torture of conscience  III. False ground of Restitution is the burthensomenesse of sinne ibid. USE I. To shew the vanitie of Popish Doctrine ibid. USE II. To exhort men to try whether their owne Repentance be true or false p. 23 Two things hinder this judging of a mans selfe I. Vnwillingnesse to search the causes whereof are 1 Along perswasion of ones good estate 2. A desire to taine some delightfull sinne II. Inability to judge Helpes to judge whether ones Repentance be true or false are by I. Inward Differences five 1 An inward inclination to holy Duties p. 24 2 An abilitie to performe good purposes p. 25 3 A particular apprebation of holmesse p. 26 4 A detestation of all sinne ibid. 5 A love to God in his Attributes ibid. II. Outward Effects 1 Constancie p. 27 2 An uniformitie in life p. 28 3 Generalitie of obedience ibid. The godly man differs from the wicked in his Relapse 1 In using all meanes against his sinne and shunning all occasions p. 29 2 In not allowing himselfe in it ibid. 3 In labouring to overcome it ibid. 4 In increasing more and more in grace ibid. Differences betweene true and false confession are 1 Confession of the least and secretest sinnes p. 30 2 Constancie ibid. 3 A good ground namely Humiliation ibid. Differences betweene true and false Restitution is a cheerefull not unwilling restoring the things we love and delight in ibid. VSE III. To teach men what to judge of others Repentance p. 31 USE IV. To shew the wofull case of such as have not gone so farre in Repentance as Iudas did ibid. DOCT. IV. Good things are approved in wicked mens consciences whether they will or no. p. 31 REAS. I. Because it is not in mans owne power to iudge as he list but from the light of conscience p. 32 REAS. II. Because Godwill have glory from all his creatures p. 33 USE I. To teach us to thinke well of the waies of God ibid. USE II. Not to be discouraged with any opposition ibid. DOCT. V. Mans nature apt to excuse sinne after t is committed p. 34 REAS. I. Actuall sinneleaves darknesse in the minde ibid. REAS. II. It begets passion that corrupts the judgement p. 35 REAS. III. It weakens the faculties of the soule ibid. REAS. IV. It drives away Gods Spirit from us ibid. USE To flye sinne that blindes our eyes and binders our receverie ibid. USE II. Being falne to remember how apt we are to excuse sinne p. 36 DOCTR VI. Companions in evill least comfortable in times of extremitie p. 36 REAS. I. Gods justice who sets them one against another that joyne against him p. 37 REAS. II. Mans nature apt to love treason hate the traytor ibid. REAS. III. Their owne love being gaine or somebase end ibid. VSE I. To make us beware how we joyne with wicked men ibid. DOCTR VII The greatest comfort in sinne proves commonly the avost discomfortable p. 38 REAS. I. The Curse of God ibid. REAS. II. Sinne makes the soule sicke ibid. VSE I. To make men take beed how they turne from God to sinne p. 39 DOCT. VIII Gods wrath and sinne charged on the conscience are exceeding terrible and insupportable p. 39 What horror of conscience is shewed in six Questions QVEST. I. How horror of conscience wrought 1 By Gods Spirit p. 40 2 By the Divell ibid. Notes to discerne by which of these t is wrought are 1 By the falsehood mingled with the trouble of conscience 2 By the Affection it striketh in us 3 By the extremitie of anguish it causeth 4 By the manner of doing it p. 41 QVEST. II. What a condition such are in ibid. QVEST. III. Whether God sends it for a punishment or preparation of Grace ibid. QVEST. IV. What is to be thought of those that are in such trouble of Conscience p. 42 QVEST. V. How to be discerned from melancholly ibid. QVEST. VI. Whether it may befall the childe of God in the estate of Grace p. 43 As in joy A good thing  The conjunction of that to
is a great difference between the hypocrite and the godly man for an hypocrite purposely keepeth some roome for his sin but the godly man desires to be reproved will willingly suffer admonition and desires no exempt place for his decrest sins but would thorowly be tried But you will further object that godly men both have and doe often relapse I answer he differs much from the wicked for 1. The godly man strives against that sinne most to which he is most inclined by using all meanes against it and shunning all the occasions thereof which the wicked man doth not 2. Although the godly man relapse yet he never comes to allow himselfe in that sin the wicked finding sin pleasing sits downe and followes it as Saul who purposed not to persecute David but finding it pleasing to his lust continued therein Pharaoh for a time would let the people of Israel goe but afterward for his pleasure stayed them 3. They differ in the issue the godly man gets the victory over his sin but sin gets the victory over the wicked man 4. Hypocriticall repentance is violent and earnest at the first slack afterwards but true grace grows more and more false is like a land-flood great on a sudden but quickly dried up again but in true grace it 's as in a naturall birth the begining is small but it growes stronger and stronger hypocrites are hot at the first but quickly grown coole I deny not but that a godly man may abate of his strength of grace as a childe may fall sicke and abate of his strength and beauty but it 's but a sicknesse and commonly after it they shoot up the more so the godly though for a while they may be sicke yet afterward they grow in grace the more for that sicknesse The motion of the wicked is violent swiftest at the first but slacke afterward but the motion of the godly is naturall slowest at the first but after it 's swifter and swifter 2. Having already shewne the difference betweene true and false repentance I will now shew the difference betweene true and false confession True Confession is an infallible signe of grace many thinke it an easie matter but to confesse aright is a very hard thing Many confesse for some by-ends or some extorting cause but true Confession hath these three properties First it 's particular it confesseth the least and secretest corruption in the heart and not onely grosse sinnes But the hypocrite although he may confesse some grosse sinnes yet never comes to full particular Confession Secondly true Confession is constant but false is onely in some good mood or in some affliction as sicknesse c. Thirdly true Confession ariseth from a good ground namely a base conceit of our selves a true shame and an earnest desire onely to glorifie God with a full purpose wholly to debase themselves and a perfect resolvtion to forsake the sinne hee confesseth which the wicked never doe 3. Restitution that is true and right differs from false Because hypocriticall restitution is in necessitie when hee cannot helpe it but it 's a burden to him then hee casts it away as a dogge doth his vomit when he is sicke by it thus Iudas restored but when we care for it and it 's pleasing to us then to restore it is a signe of grace thus did Zacheus chearefully when hee might have kept it The hypocrite restores as the Merchant that casteth his goods into the Sea unwillingly yet will rather lose them then his life Thus have we seene that there is a false repentance confession and restitution much like to the true and how they differ Then seeing there is such similitude betweene false repentance and true this should teach us what to judge of such mens repentance which is onely in the time of sicknesse it 's greatly to bee feared that it 's even such as Iudas his was false and hypocriticall onely in some mood Lastly if this Repentance of Iudas was not true what shall wee thinke of them that have not gone so farre as Iudas did to repent confesse and restore surely this is the case of many now adayes All these things that were in the repentance of Iudas are good and commendable in true repentance but we must exceed it before wee can come at heaven and therefore if they that doe not exceed it shall never come there what shall become of those that come farre short of it Next marke the name Iudas now gives Christ he calls him Innocent I have sinned in betraying of Innocent blood Whence learne That those things which are good are approved to mens consciences whether they will or no. Iudas confesseth Christ innocent now this put not a new conceit of Christ into his conscience but made him confesse what before he thought in his conscience to be so But some may say that many men that are worthy Instruments of Gods glory find envie and hatred here amongst men Indeed it 's true but it will bee but for a short time before the mist will be expelled from before their consciences and afterward although their consciences for a while may be tongue-tyed yet they will openly approve them to be good men as Iudas here did Christ. First because it 's not in the power of men to judge as they will but they must judge according to the light of conscience that is in them they cannot but see what 's presented unto them by conscience as the eye being open cannot but see what is shewed to it and it 's so naturall to the conscience to see truth for light is put into the conscience even of the wicked by God himselfe Hence is that that the Evangelist Saint Iohn sayes Ioh. 1. The light shined in darkenesse Where by light is meant the naturall light of conscience which although it maketh not men obedient to the truth yet it maketh them to acknowledge the truth Therefore Conscience by the Schoolemen is called a Virgin because it is not defiled by untruths but ever murmurs against evill and assents to truth and good it may be opprest somewhat but ever keepes it selfe streight in judgement therefore the false judgement of the wicked comes not from conscience but from lusts which when they are gone as in death or often before then they speake the truth Secondly because God will have glory from all the creatures that hee hath made and they cannot but acknowledge it to be right therfore they which sinne against the holy Ghost though they hate goodnesse because they count it not good to them yet in it selfe they thinke it to be good therefore the Devils beleeving and trembling comes from their conscience This should teach us to thinke well of the waies of God although others speake against them for it is for some secret cause and inwardly they doe approve of them in their consciences while they live and oft witnesse the same at
feare there is in them the root of comfort remaining There are many examples that may bee brought to prove the same but I know none like that of our Saviour Christ who although he was in such unspeakeable horror of conscience that it made him cry out My God my God why hast thou for saken mee yet this horror was mingled with faith comfort and the assurance of Gods favour So Gods Children may have such sorrow and be so drunken with wormewood that it may make them not to know what to doe yet in all this griefe the fire of Gods love is not quite extinguished but there are some sparkes thereof remaining under these ashes Here is a Caveat to be given of two things First Let those that are in this disposition of minde take heed of that that Satan in this condition may labour to bring us unto for then they are in a disease and those that are in a disease incline unto some thing Take heed then of polluting the Sabbath and other sinnes that hee may intice thee to for Sanus and AEger differ the one desires one thing the other another Secondly Something must bee done positively for the healing of our griefe when that we are in sorrow wee must pitch it upon the proper object to wit sinne and put away all worldly sorrow for that bringeth death but sorrow for sinne that bringeth life All these things thus being expounded the point is manifest That sinne and Gods wrath being charged on the conscience are exceeding terrible Indeed when the burthen lyes on the ground we feele it not but when it lyes on our shoulders So before this horror is charged on the conscience wee feele it not but then is it exceeding terrible It is with griefe as it is with joy There are three things in all joy 1. There is a good thing 2. There is the conjunction of that good thing to us 3. A reflect knowledge thereof So also in griefe there are threethings 1. There is a bad thing 2. The conjunction of that to us 3. The reflecting of the understanding whereby we know the hurt that comes to us thereby When a man feeles and sees and knowes his sinne then is it unsupportable and the reason thereof is because that then a mans spirit is wounded and cannot beare it selfe The Reasons of this point are these three First because that sinne and Gods wrath are in themselves the greatest evill as righteousnesse and Gods favour are the greatest good Men may thinke that punishment were the greatest evill but it is not for that is but the effect of sinne sinne is the cause thereof now we know that the cause is alwayes greater than the effect Now when God shall open our eyes to see this sinne and Gods wrath then it will be an insupportable burthen This is the reason that at the day of Judgement the wicked shall cry Hils and Mountaines fall upon us to hide us from the presence of the Judge because that then God shall open their eyes to see their sinnes which if hee should doe now while they are here on earth would make them cry out as much As it is with comfort so it is with griefe If we know not of it it affects us not As the Army that was about Gebezai it comforted not him because hee saw it not So for griefe although hell and damnation be about us yet if we see it not wee doe not regard it The second Reason is taken from Gods manner of working on the spirit of the creature hee then leaveth it now wee are to know That the greatest comfort the Creature hath is the fruition of Gods presence the greatest griefe is his absence if we want that wee are deprived of all comfort as if the Sunne be absent wee are deprived of all light If there were but a little comfort remaining that would serve to hold the head above the water but if all comfort bee gone it then presently sinketh The proper object of feare and griefe is the absence of good and prelence of evill and both them come by the privation of Gods presence The third Reason is taken from the nature of conscience it selfe when it is awakened because that then it is sensible of the least sinne for every faculty as it is larger so it is more capable of joy and griefe therefore men are said to be more capable of joy and griefe than the bruit beasts and in man the soule is more capable than the body and in the soule conscience of all other parts most capable and as the conscience is capable of the greatest griefe so also of the greatest comfort it is capable of the peace of God which passeth all understanding And surely this horror of conscience is nothing else but a sparke of hell fire which the Heathen had some inkling of when they sayd they were exagitated with the furies Seeing then that the wrath of God is thus insuppartable this should teach us in all things especially to labour to keepe a good conscience and to labour to be free from the guilt of sinne if the wrath of God be the greatest evill then should the whole streame of our endevours be to take heed thereof by labouring for to keepe a pure conscience Proportion your care herein to the good that will come thereby it will bring the unspeakeable comfort without this labour to keepe a good conscience thou wilt neuer have thy heart perfect therefore labour for it consider the good it bringeth Men busie their heads here to the utmost for other things as for Learning Credit Riches Honour and all because they thinke that they are worthy their labour Let us then but consider the fruit that this peace of conscience will bring let us but gather up our thoughts that are busied so much about other things and but consider this a little which if men would but doe they would spend more time about it then they d ee for now these things are done but by the bye and have not that tithe of the time spent about them that should be which we spend about other things But let such know that it is but a folly to goe about that worke with a finger which requires the strength of the whole body When this worke of the building of grace doth require the whole strength of a man and we put not our whole strength thereto it is no marvell if we doe not prosper therein Let us therefore seriously consider our wayes let us consider with what tentations the Devill daily assayeth us Consider that it were as good get ground of the raging Sea as of raging lusts Consider these things with thy selfe I am verily perswaded that the chiefest cause why there is so much deadnesse in those that belong unto Christ is because they consider not their wayes Take time therefore to consider thy wayes It is no wonder to see men complaining of their weaknesse when
as they will not labour to keepe a good conscience it is all one as if a sluggard should complaine of his poverty or an idle scholler should complaine of his ignorance Be exhorted therefore to prize the peace of conscience spend the chiefest of your cares for it what if you loose some few other things so you get that they are all nothing in comparison to that but the common fashion now is to spend but a little time in such things as these are and so thinke that enough too This sheweth us the miserable condition of those that still lye in their sinnes it may be they thinke the burthen thereof to be light and account it not but when the burthen of their sinnes shall be layed upon them they will finde to be intollerable now while the burden lyes not on their shoulders they feele it not but when God shall once say Let him beare the burden of his sinnes we shall finde them to be unsupportable even able to presse us downe to hell as here they did Iudas The common fashion of men is not to regard what sinne they runne into for the escaping of some outward crosse thinking that to be the greater but they shall one day to their cost finde the contrary that these outward punishments and losses are nothing in comparison to the inward that as outward cold and heat is nothing to the inward the heat in summer is nothing to the heat of the feaver so that these outward crosses are but as the heat in summer inward like the heate of the feavor But it s a wonderfull thing to see how men like little children rejoyce and tremble at appearances Children cry not at things to be feared but at things not to be feared as Hobgoblins and the like they cry so doe men most commonly feare those things that are but umbrae doloris for outward evils are like the scabbard without the sword which cannotcut they are only inward evils which are like a deepe pit out of which we cannot be recovered Set your hearts therefore in a right disposition of judging of sinne that you may judge aright thereof as it is in it selfe labour to apprehend Gods wrath for sinne and beat downe those lusts that like mists hinder us from the sight thereof Judge of sinne as the Scripture judgeth of it for that is the true glasse judge of these outward things as they are see how you should judge of them in the day of death and so judge of them now and by this meanes you shall foresee the plague and prevent it Seeing then that sinne is so unsupportable when once it is charged upon the conscience this should teach us earnestly to sue for pardon for it above all other things if we meane to have it It is now become the fashion of the world to pray for the pardon of their sinne in a superficiall manner but such shall never obtaine it but only those that are fervent in prayer for it for God will be glorified of every man both of the unjust and just 2. For the wicked he will be glorified of them at the day of Judgement in their destruction This is the meaning of that place Rev. 1. 7. Behold he commeth with Clouds and every eye shall see him and they also which pierced him and all kindreds of the earth shall wayle because of him But for his owne servants those that he calleth he first woundeth he causeth them for to see their sinnes and the pittifull case they are in by reason of them and then he causeth them to see him in his Attributes of Love Mercy and Judgement and maketh them to sue unto him for pardon as a man condemned and ready to be executed and thus he is also glorified by them Seeke therefore for the pardon of your sinnes if you did but feele the burthen thereof a while as Iudas did you would if you cannot see your sinnes labour to see them Some may here say How shall wee doe to get pardon we desire it with all our hearts Use a right method 1. Labour to be humbled by the Law 2. Labor to be comforted againe by the Gospel 1. For the Law that must humble us 1. By the declaration of the fault 2. By the commination of punishment Which thou must apply unto thy selfe 1. Thou must apply unto thy selfe the corruption of thy nature by reason of thy sinnes 2. Thou must consider what thou hast deserved for this thy sinne Thefirst being as the Jury that tels a man hee is guilty the second being as the Judge that pronounceth the sentence of death This is the way to be humbled and so to come to sound repentance Thus did Paul with Foelix Act. 24 25. He reasoned of temperance righteousnesse and judgement to come 1. He reasoned of Righteousnesse and Temperance that is he told him what righteousnesse and temperance was required of them that should be saved 2. He added judgement to come that is he threatned the terrors of the Law and so made himto tremble So likewise let us doe first consider what righteousnesse temperance purity and holinesse is required of them that would be saved then in the second place considerthe judgement that is threatned if we doe not performe these things Now that we may the better see the fault 1. Fasten thine eyes upon some particular grosse sin as suppose it be of drunkennesse uncleannesse lying against the conscience see if thou art guilty of such sins first as the woman of Samaria did by her adultery Ioh. 4. So David when he had committed adultery first he saw that and the seeing that hee came to see the corruption of his owne nature for it is a loud sound that must first awaken a man then being once awakened he will heare lesser sounds 2. After thou hast thus done then consider the corruption of thy nature looke on all the faculties of the soule see how they are out of square the understanding is dulled the conscience when it should cry then it s still and when it should be still then it cryes the memory ready to forget good things but prone to retaine privy grudges towards our neighbors the will wil do a thing when as the understanding tels it that it is contrary to Gods will therefore should not be done and so likewise for the other affections all which when we have done let us looke on the streightnesse of the law the crookednes of our lives how short we come of doing that we should and then see what we have deserved for it 2. This being done let us comfort our selves with the Promises of the Gospell for grace can never truly be wrought untill by the Gospell we beleeve humiliation cannot do it we must therfore know that God is exceeding merciful more thē we canimagin and lay hold upon his love in Christ by a true faith Every man knowes that God is mercifull but we are not fit for to
ever was bought even Christ and grace and salvation which if you will but lay out your stocke of grace to buy him you shall have him that is if you have but a desire to receive Christ and lay him up in your hearts I tell you it will yeeld you a hundred for one Nay Christ the commoditie himselfe saith in Marke 10. He that for saketh father and mother and wife and children and life for my sake shall receive a thousand-fold in the life to come but men will not beleeve it but a time will come when you shall see it to bee true and befoole your selves that you lost so precious a bargaine as Christ and salvation is for the disbursing of a little profit and pleasure but as I said before the difference lyes here men want faith and hence it is that they neglect the strengthning of the inward man and are so over-burthened with losses and crosses because they want faith And so much for the third difference The fourth difference is this the naturall strength leades a man but unto a forme of godlinesse but the spirituall strength leads a man unto the power of godlinesse I call that the forme of godlinesse when a man doth performe or doe any thing with carnall affections not to a right end and this is knowne by this when they fall away from that stedfastnesse or forme and show of holinesse that they seemed to have this forme of godlinesse is the same with that in Heb. 6. A tasting of the Word of life and yet notwithstanding fall away they seemed to have tasted of saving grace and to have the power with the forme but it was not so because they continued not they lost that forme which made them seeme to bee that which now it appeares they were not Againe I call that the power of godlinesse which is performed by the divine power force and efficacy of the Spirit Rom. 2. 14. it is said that the Gentiles that were not under the law did by nature the things contained in the law that is they did it by the efficacy and power of nature Semblable unto this is that of the same Apostle 2 Tim. 2. 3. in the latter time men shall come in a forme of godlinesse that is with a forme in show without substance or power of the Spirit but the inward strength which is the inward man doth not onely teach you to doe but also it teacheth you how to doe them but men that have but a common strength have some bubles to good and they seeme to have this strength because they have the law of nature written in their hearts and they may promise much and yet he is not spiritually strong because he cannot doe spirituall actions in a spirituall manner for hee goes about that with a naturall strength which should be performed with a spirituall strength 1 Pet. 1. 5. Who are kept by the power of God through faith unto salvation when a man is truely regenerated when he hath not power of his owne to doe the Will of God then hee hath the spirit to helpe him that is they are not onely kept by the power from evill but also they are inabled to doe good by it The fifth difference betwixt the naturall and spirituall strength is this that which proceeds from the spirit is alwayes ioyned with reluctancy of the will but in the naturall strength there as no reluctancy because there is no contraries but in the spirituall man there is two contraries the flesh and the spirit and you know these can never agree but they are still opposing one another as for example a man that is going up a hill he is in labour and paine but a man that is going downe a hill goes with much ease so there is much labour and paine which a spirituall man takes to subdue the flesh but the naturall man hath no reluctancy at all he hath no fighting and strugling with corruption but he goes without paine because hee is but one and one man cannot be divided against it selfe but in every spirituall man there are two men the old man and the new man the flesh and the spirit and hence growes that spirituall combate Gal. 5. 17. The flesh lusteth against the spirit and the spirit against the flesh that they cannot doe the things that they would these two men in a regenerate man strive for masteries and so hinder one the other Yet know also that in the naturall man there may be reluctancy in the will against some particular sinne as covetousnesse may strive against pride and pride against nigardnesse yet not fight against it as it is a sinne but as it crosseth and thwarteth his pride Againe know that a naturall man may have reluctancy in some part of the soule as in the conscience which is sensible of sinne and hence it may convince the man and the rest of the faculties notwithstanding they are at peace but where this spirituall strength is it is in all parts not one faculty against another but all are fighting against sinne in the whole man now the reason that there is not this reluctancy against sinne in every faculty in the naturall man is because hee wants saving grace grace is not in the faculty opposite unto the corruption that is in it but in the holy man there is and therefore he is like Rebecka they have two in them Iacob and Esau the flesh and the spirit and Paul complaines of so much Rom. 7. I finde another law in my members rebelling against the law of my minde that is I finde something in me that is contrary unto me In my members that is in my body and soule notwithstanding first I hate the evill of sinne as being most contrary unto grace but yet I cannot avoyde it I cannot doe the things that I would but the naturall man doth not hate the evill of sinne otherwayes then as it brings punishment Secondly I delight in the Law of God in the inward man that is howsoever I am violently carried unto the committing of sinne yet it is against the desire of his soule he hath no pleasure he can take no delight in it for his delight is in the inward man but the naturall man takes Gods Lawes as burthens and therefore he will not submit himselfe unto them because he is not strong in the inward man hee promiseth but he performes not hee yeilds and yeilds not he yeilds to something but not to every thing And thus much for this last difference betwixt the naturall strength and the spirituall strength Is it so that the strength of the inward man is to be desired above all things then as it was in the first place for reproofe so in the second place it may serve for exhortation to all men that they would labour to grow strong in the inward man and that they would now at last gather the fragments of their thoughts and
the Apostle rejoyces in the Thessalonians 2. Thessalonians 2. vers 18. that they received the Word of God from him not as the word of man but as it was indeed the Word of God and therefore it was that it wrought those gracious effects in them as it did so that no Church was so commended of Paul no Church so eminent in grace as this Church of the Thessalonians was And so Adam in the garden when hee heard the voyce of God then he feared because when the Word comes as from God then it comes with a force upon the conscience then it humbles and casts downe a sinner in Micha 5. vers 4. the Spirit saith And hee shall stand and feed in the strength of the Lord and in the Majestie of the name of God that is hee shall speake so as if God spake himselfe and with such a Majestie that hee shall convince the conscience this was spoken of Christ and Christ did fulfill the prophecie and therefore the Iewes confesse that no man spake as this man spake and in another place it is said that Hee spake as one having Authoritie Matthew 7. vers 28. 29. Now no man speakes with authoritie whether hee bee an Embassadour or Constable or any other officer but onely when hee speakes in the name of the King and uses his name then hee comes with authoritie his words take effect so doth the Word when it comes and is received by us as from God then it workes upon us Let us now examine our selves how wee have received the Word whether it hath come unto us with authoritie or no if it hath then wee shall bee humbled by it but if otherwayes it will not humble us Thirdly if you would have the Word effectuall to humble you you must apply it bring it home unto the conscience otherwise it will not humble you as the preciousest medecine will not heale till it bee applyed unto the sore so the Word will not heale the brachs and bruises of the soule till it be applyed unto the conscience for howsoever wee account of it or though it bee in its owne nature a two edged sword yet except you strike it will not hurt except you apply it it will not heale the soule by cutting of sinne and corruption from the heart therefore this is your worke to apply it when wee haue done our parts in preaching the Word if you will receiue benefit by the Word in making it your owne so as it may bee vnto you the power of God vnto your saluation then apply it and so doing it will make you humble and receiue Christ now that you may attaine unto this and that the Word by application may be effectuall to humble you obserue thesethree Rules which I will lay downe for your helpe herein The first Rule is this As you must get knowledge before you will bee humble so now in the first place you must not deferre or put it off when God doth giue you a sight of sinne it will be your wisedome to apply the medicine presently whilest the wound is greene the Word will have a greater power of working then then it will have afterwards if it in this case be deferred it will gather corruption it will put you to more paine and charge it is good therefore not to deferre humiliation or put off the working of the Spirit in this case but if the Spirit giue thee a sight of sinne presently apply it vnto the Soule and that so much the rather because the labour will bee lesse the paine lesse and the danger lesse When a bone is out of ioynt it is good setting it whilest it is hot no man will deferre it in such a case the defering of it will be with much more griefe so when the heart is put out of loue with sinne if you then presently apply the Word unto it it will humble and change you but if you defer it will be a hard and difficult thing to bring the heart unto repentance to bring it unto a good frame and soft disposition Againe therefore consider this and make good use of the opportunity the Apostle gives the reason why it is so hard to bring the heart unto a fit temper againe Heb. 3. 13. Take heed saith he that you be not hardned through the deceitfulnes of sinne there is a deceit in every sinne which if you looke not unto it will beguile you if you doe not put out the sparke it will be a harder thing for you to put out the flame to stoppe the passage of sinne but you will be like unto those Rom. 2. 5. that have hearts that cannot repent hearts past grace therefore take heed of quenching the spirit and this we doe when wee put off repentance and humiliation when we are by the spirit brought unto a sight of our sinnes The second rule is this as in the first place we must not put off the worke of the spirit so in the second place we must not make too much haste out of it you must not thinke that a little humiliation will serve the turne a little sorrow a few teares or a few sighes but you must continue in it and it must remaine in you the contrary unto this is that sorrow which the Lord reproves in the people of Israel Isaiah 8. 6. Is this the fast that I have chosen that men should hang downe their heads like a bulrush for a day they were affected with sinne and it wrought some effect in them but it did not continue it was but a for a time it lasted not and therefore it was that the Lord hated it you must let sorrow breed in our hearts you must let it stil continue with you or else it will not humble you the nature of the bulrush is for a time to hang downe the head when it is over-prest with water but when it is dry then it lifts up it selfe againe so there are many that for a time will hang downe their heads and seeme to have this true sorrow but it is but when some judgement is upon them then they can humble themselves and cry and weepe but when it is removed that is when they are freed from the judgement they are lifted up their humiliation is gone now that you may have this humiliation to continue with you you must doe as the Apostle exhorts you Iames 4. 8. you must purge your hearts that is you must purge hypocrisie away that deceives you in the matter of humiliation and if you aske how you shall keepe your hearts humble hee tels you how Let saith he your joy be turned into mourning that is keepe a taste of sinne and the displeasure of God in your hearts and this will humble you therefore you must continue in sorrow this was that which was commanded the people of Israel Levit. 16. 29. You shall humble your selves and doe no worke at all they must separate
another place What if God will suffer with great patience the vessels of wrath fitted for destruction that is what if God will beare with some a great while and punish some presently What doth it advantage them have they cause to boast themselves or rather were it not farre better for them to bee cut off presently then to bee spared a while and then to have the judgement the greater therefore when God will make his power knowne to men hee will suffer them with great patience that hee may give the greater stroke it is true men cannot conceive how God can beare and be so patient towards wicked men but you must know that He is full of patience it is his nature he is patience it selfe though patience be a quality in us yet it is not so in God it is his essence The second reason is this hee beares long with wicked men for the propagation and increase of mankind for if hee should punish men as fast as they offend and deserve death how should the Church increase how should the Church stand this were to overthrow and weaken his owne power but God is wise and knowes better how to turne the evill intentions and deeds of men for the good of his Church as for example if a Captaine upon some generall fault committed by his souldiers if hee should execute all offenders this were the way to destroy his Army and so expose himselfe unto the hands of his enemies therefore he takes but a few here one and there one to make the rest to take heed they fall not againe thus doth God hee doth not inflict punishment that is present death upon all sinners but takes here and there one to make them palpable examples unto the rest as wee see daily how the Lord meets with the sins of men then when they least thinke of sinne or God The third reason why God doth patiently beare with offenders is this He doth it for the good of some that are yet to be called and therfore you know what the Lord said unto the husbandman in the Gospell when he would have pluckt up the tares let them alone saith hee untill the harvest yet howsoever this comparison doth not alwayes hold true for he did not forbeare the plucking of them up expecting any change but only least in plucking up them hee should hurt the good seed for tares will never be wheate so they that are reprobated will never convert yet it holds good in this hee lets tares grow that is he beares patiently with wicked men even with those that as yet seeme to be so because as yet they have not exprest the fruits of their conversion and therefore for this reason doth God forbeare long to punish the wicked lest hee should destroy the seed of the righteous The fourth Reason Why God suffereth long is this that he may try the heart how it will carry it selfe towards him not that hee knowes not the heart before but that the heart may now know that the Lord is patient when hee shall consider how patiently God hath dealt with him and how long he hath borne with him for this makes men more inexcusable before God and more ashamed of themselves when they shall call to minde what time what opportunitie what occasion they have had to good how they might have stored themselves with grace and made their peace with him and then how many sinnes they have committed time after time and then what checks of conscience after to reclaime them I say if men did but consider this they could not but say that God is patient The fift Reason is this although they be not afflicted as other men are yet it is not because they are therefore not afflicted at all for indeed they are afflicted with the greatest afflictions that can be other mens afflictions may seeme to bee greater but yet not so but are lesser whatsoever they may seeme to bee and that in these respects 1. Respect Because wicked men they loose the spirit God denies them grace and that is the greatest affliction that God can lay upon any sinner namely to deny grace this was the affliction that God laid upon Saul it had beene better for Saul that a thousand judgements had befalne him then to have lost the spirit the favour of God Now wicked men they loose the favour of God they loose the obtaining of saving grace therefore whatsoever they seeme to be yet the truth is they are more afflicted then other men 2. Respect The prosperitie of wicked men is a punishment for that which slayes men is a punishment but this the prosperity of wicked men doth fit them for destruction and therefore the Wise man saith Proverb 1. 32. that prosperitie and ease slaies the wicked that is the more they prosper and thrive and rejoyce in their lusts the greater stabb doth sinne give them at the heart and the more irrecoverably are they smitten therefore they have no cause to brag of their prosperitie 3. Respect Is this because they may wither and die in their sinnes and that is a great punishment for because they are not afflicted as other men are therefore it is that their superfluous branches of lust and covetousnesse and pride are not lopt off for afflictions lop these off which hinder the growth of saving grace as you know the superfluous branches of any tree hinder the growth of the other branches if they be not cut off they will make them to wither and die thus it is with wicked men because they are not afflicted they begin to wither and grow cold unto good The body doth not so much wither with age as the inward man doth by these lusts theybreed a consumption in the soule that will not be recovered 4. Respect Againe though we see them not afflicted yet they have many afflictions which wee know not even as the godly have many inward joyes and comforts in their hearts which wicked men never felt so wicked men have many strong feares in their hearts and many sudden flashes of the fire of hell in their soules much hollownesse in their hearts much sorrow mingled with their carnall joyes and often affrighted with the jawes of death and arrested with horrors of conscience though outwardly they seeme to the world to be the joyfullest and happiest men in the world yet the truth is they are the most miserable and sorrowfull men in the world for as the inward joy is farre greater then the outward joy so the inward sorrow is farre greater then the outward sorrow alone thus you see the point prooved The use of this should teach us not to delude our selves in the matter of afflictions in afflictions we are ready to conclude because our afflictions are greater then others that therefore we are greater sinners but here you see the contrary the greatest sinners are not alwayes outwardly the greatest afflicted for God