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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	apostle_n	dead_a	sin_n	5,037	5	5.1237	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A85208	The sacrifice of the faithfull. Or, A treatise shevving the nature, property, and efficacy of zealous prayer; together with some motives to prayer, and helps against discouragements in prayer. To which is added seven profitable sermons. 1. The misery of the Creature by the sinne of man, on Rom. 8. 22. 2. The Christians imitation of Christ, on Ioh. 2. 6. 3. The enmity of the wicked to the light of the Gospel, on John 3. 20. 4. Gods impartiality, on Esay 42. 24. 5. The great dignity of the saints, on Heb. 11. 28. 6. The time of Gods grace is limited, on Gen. 6. 3. 7. A sermon for spirituall mortification, on Col. 3. 5. / By William Fenner, minister of the Gospel Fellow of Pembrok Hall in Cambridge, and lecturer of Rochford in Essex.	Fenner, William, 1600-1640.; Stafford, John, fl. 1658, engraver.	1649 (1649)	Wing F699; Thomason E1241_1; ESTC R210449	136,683	333

your houses are left unto you desolate Matth. 23. 38. All the creatures are up in armes against us the stiles we goe over look up to Heaven and say Master shall we breake his neck the Horse we ride on says Master shall I throw him downe to destruction thou knowest that he hates thee and thine So the ayre we breath in and all Creatures are readie when the Lord gives the watchword to lay us in the goale Conscience will witnesse against us then fight Dogg fight Beare as we use to say oh what will become of such men I will tell you either the world heales them up or else some carnall companion saith you have been a good neighbour you have kept a good house amongst us c. tush tush man it may prove a lye for all this I but the Minister tells me so pish pish as if all were true the Minister speakes I but the Scripture sayes it Is all true that is in the Scripture the Lord have mercy upon us and thus like fooles they build with untempered morter Ergo I exhort all such as are yet in the gall of bitternesse to listen to what I say Redeeme the time yeild to the motions of The Authors Exhortation Gods Spirit and blesse God for Mercy offered unto you in the meanes and if any affliction be laide on you intreat the Lord that he will doe you good by it If thy Conscience speak or the Spirit worke doe as Joseph did who got him into a corner and there wept his belly full so intreat the Lord that he will breake the Heavens and come downe on thee to thy comfort put not off till thou art old A gentleman will not alwayes waite at the gate neither say thou as Felix to Paul I will send for thee at another time but say with Samuel speake Lord for thy servant heareth Meanes Meanes First consider the fearfull condition of such as are given over Suppose one should come from Hell with the fire about his eares you would aske what is the newes the cry is my time my time Oh my people sayes the Minister Oh my Minister saies the People The young man cries oh my time Doe not make a tush at this lest thou say the word was preached but I scorned it the Spirit said this is the way walke in it the meanes of grace was sent unto me but I refused Mercie and now for ever I am in Hell to be tormented Secondly consider the great danger of putting off If thy will be stubborne to day it will be worse to morrow Thirdly consider the time 1. Pet. 4. 3. It is enough for the time of our life we have lived that we have wrought the workes of the Gentiles let us live no longer in sinne it is too much that you have resisted the Gospell so much say then oh that the Lord would break this heart of mine Fourthly and lastly though God should be calling and egging you all the day long yet your lives are but short and Ergo crie out with David teach me o Lord to numbet my dayes that I may apply my heart unto wisedome doe not say it is too late as one did once say of Prayer doe you thinke that I can pray now which never prayed in all my life I am sure it will be too late when God comes to Judgement for then the Devill will stand on tip toe and say what dost thou now thinke to goe to Heaven the Lord did waite on thee untill he was weary but here is a company of Drunkards I did but hold up my finger and they presently followed me Heaven came downe to them but they would none of it they could not heare of that eare and would you now goe to Heaven Ergo goe for now the Lord Jesus Christs sake and when Mercie is offered refuse it not but blesse God for it A SERMON FOR Spirituall Mortification COLLOSS 3. 5. Mortifie therefore your Members which are upon the earth Fornication uncleannesse inordinate affection evill concupiscence and Covetousnesse which is Idolatry THE Apostle having in the Chapter foregoing shewed that the Colossians were buried together with Christ in his death and that they were also risen with him maketh two speciall uses thereof First in regard of the resurrection if then yee be risen with Christ seek those things that are above The second is in regard of their buriall with Christ in these words Mortifie therefore your members c. There be many men that looke for participation in Christ yet notwithstanding wortifie not themselves they would faine live with Christ yet are loth to dye to sinne but we may say to these men as Paul to the Atheist thou foole that which thou sowest is not quickned unlesse it first die so unlesse the seed of the word be sowen upon thy heart thou canst not be quickned unlesse thou first die The things to be mortified are described two manner of waies either in generall the members or else in particular Fornication uncleannesse evill affections c. or as in the tenth verse all the fruites of the old man The words containe in them these three Parts parts or truths First He that ever meanes to have Christ must have him with a therefore As if he should say if you looke to have benefit by the death of Christ looke to have a therefore with it for no man can have Christ without a Condition Secondly this condition consists in mortification we must mortifie our earthly members this is the qualification of all those that partake of the death of Christ even mortification Thirdly those that are made partakers of the death of Christ are enabled thereto so as the Apostle may well put this exhortation unto them mortifie therefore your members c. He doth not say civilize your members many there be that civilize their earthlie members as from mortifying to purifying of them they come out of prophanenesse and enter into Civility and a formall kind of profession but the Apostle saith mortifie and not civilize your members doe not pare the nailes of your corruptions but cut them quite off and give them their deaths wound that so your sinnes may breath out their last breath in you Sin may be civilized five waies First when it is laide asleepe Pharaohs sinnes were asleepe but not dead Many mens sinnes are asleepe in them though they seeme to be dead in them for a time A man while he is asleep is like a dead man yet he is alive yea and his sinnes are alive in him also but when temptation comes to awaken him out of his sleepe though before he seemed to be patient and meeke and hardly to be provoked yet let a temptation come and rouze him then he will finde his old wrath anger and impatiencie So likewise for a covetous man though he seeme to mortifie that sinne yet it is but asleepe in him for let a temptation come and he will quickely finde out his

but I will let them alone till they die of themselves sure I am that they will one day die no no the Prophet gives other counsell plough up saith he the fallow grounds and sow not among thornes if thou dost not they will grow up to that height and ranknesse that they will spoile the whole harvest Even so if thou kill not thy sinnes but suffer them to die of themselves they will spoile all thy spirituall harvest and quite banish thee out of Heaven for evermore The third use may manifest unto us that Vse 3 the worke of our Redemption is no easie worke as many men in the world thinke it to be The Apostle saith mortifie your members now can a man stab his owne arme through with ease can he cut off his Legg or any other member without feeling any great paine no more can a man kill his sinnes and mortifie his lusts with ease it is called mortification to shew that there is a great deale of miserie and paine in it The Apostle saith that those that are Christians have crucified the flesh c. Gal. 5. 24. and therefore Repentance is set out unto us by crucifying which is the hardest of all kinds of mortifying Can a man set his flesh upon the Tenter peirce his hands and feet with nailes laying his whole weight upon the Tenter and yet feele no paine Cicero a wise Heathen saith that crucifying was a torment that cruelty it selfe had invented to put a man to death it being the soarest kind of death that could be devised And the Apostle to set forth Repentance what it is shews it by crucifying It is an easie matter to cut off the outward act of sinne as of swearing or drunkennesse c. this is an easie matter but to crucifie a mans lusts and to mortifie daily the body of death which he be●reth about him this is a hard thing indeed A Father saith it is the hardest Text in all the Bible and the hardest dutie in all Christianitie that we can goe about they that doe it● an doe all things and therefore let a man resolve with himselfe that unlesse he attaine unto this there is no Christ for him How shall we saith the Apostle that are dead to sinne live any longer therein Rom. 6. 2. The Apostle makes it a Paradox and wonders that men should be so unreasonable as to thinke that they are crucified with Christ and yet live in their sinnes Is it possible that you can be dead with Christ and yet live in your sinnes no no it cannot be But some may object and say what Object doth the Apostle meane to exhort the Colossians unto Mortification were they not alreadie mortified did he not say a little before that they were crucified and buried together with Christ Yes it is true but they that have mortified Sol. their earthly members must goe on and persevere in this mortification and that for three Reasons First because the very same sinne that hath been killed will live againe unlesse it be continually mortified for sinne is strong-hearted it is not every blow that will kill sinne stone-dead no no we may say of sinne as some say of Catts they have nine lives kill sinne once and it will revive againe kill it the second time and it will yet live kill it the third time it will yet have life unlesse it be continually mortified it will never be starke dead and therefore the work● must be continued as Christ said of his Disciples if you continue in my word then are you my Disciples indeed So if we goe on in mortification then verily are we Christs Disciples Secondly suppose the sinne mortified doe not rise againe yet if we goe not on in the way of mortification there will arise another sinne in the roome of it Sinne is like the Monster Hydra cut off one head and many will rise up in its roome Even so it is in the bodie of sinne therefore thou must dayly mortifie it or else it will grow again There is a History that speaks of a Fig-tree that grew in a stone wall and all meanes was used to kill it they cut off the branches and it grew againe they cut downe the bodie and it grew againe they cut it up by the root and still it lived and grew untill they pulled downe the stone wall Even so it is with sinne lopp off the branches it lives cut downe the body it will not die digg up the rootes and it will still revive and will never leave growing untill God pull downe the stone wall of this our earthly Tabernacle and lay it in the dust and therefore we must still be mortifying of it Thirdly because as we mortifie so we mortifie but in part as saith the Apostle in another case we know but in part c. so may we say of this dutie we mortifie but in part as we say of a man breathing out his last breath he is adying but not quite dead so we may say of sinne though it lie sprawling upon the ground yet it is not dead the last gaspe is not past Nay it may be sinne is more striving in the heart of a child of God converted then it was before conversion As an Oxe or an Asse when they have their deaths blow will lash and struggle more then then they did in all their life time before but this is nothing but the panges of death being giving up their last breath Hence it is that the Apostle saith that the flesh lusteth against the Spirit and the Spirit against the flesh Gal. 5. So that they could not doe what they would verse 17. as if he should say sinne is so mortified that it hath his deaths wound in thee else thou canst not be the child of God yea such a deaths wound as it cannot possible recover againe If a man that hath received his de●ths wound should send for all the Phisitians in the world and take all the Physick he could and use all the meanes under Heaven yet they can never recover him So when a man is converted unto God as soone as ever the worke is wrought in him sinne hath his deaths blow and although the Devill come as Physitian with all the Cordialls Julips and Balmes under Heaven and use all the shifts and devises in the world yet he shall never be able to recover it againe all will not doe why because it hath received its deaths blow it may be with his industrie and cost he may make the face of sinne looke fresh and faire for a time but it hath it deaths wound and it will downe at the last Now that we may know whether we Marks have mortified our sinnes or no let us observe these markes following First they that have mortifyed their sinnes live in the contrary graces Hence it is that the Psalmist saith that they worke no iniquitie but walke in thy pathes Psal 119. 3. First they crucifie all their sinnes they doe

Hosea 12. 3. Thou canst never prevaile with God by thy prayers unlesse thou puttest forth all thy strength in praier If Jacob had reasoned I am but dust and ashes how can I strive with God I am sinfull and evill how can I contend with my Maker and so have beene discouraged in his wrastling he could not have used all his strength with God and so had never prevailed with God No Jacob he gathers all the arguments that he could make he gathers together all the promises he could finde in Gods Book or that he could heare off he displaies all the wants that he could shew he petitions all the graces that he could name he used all his strength and by his strength he had power with God If thy confession of thy sins be strengthlesse if thy petitions and thankesgiving for grace be strengthlesse if thou use not all thy strength in prayer thou canst never prevaile nor have any power with God For how can that man prevaile and have power with God that hath no power with himselfe Thirdly thou canst never pray and have a fearefull apprehension of evill in prayer thou canst not It is good to have a deepe apprehension of thy sinnes apprehend them to be as many hells as thou canst thou canst never apprehend them deeply enough but if thou hast a fearefull apprehension of them thou canst never pray When the Apostle would exhort the Philipians to continue in one Spirit and in one minde fighting together through the faith of the Gospell he exhorts them that in nothing they feare Phil. 1. 27 28. For if a man be terrified with his adversary with the power of his adversary and feares he shall never be able to withstand him but must fall before him through his subtilty that he can never be wary enough for him Alas he can never strive with hope and courage against him So beloved if we have a fearefull and discouraged kinde of apprehension of evill we can never pray so as to prevaile Apprehend thy sinnes to be as hellish and as damnable as thou canst Feele even the fire of hell in every one of them but take heed of a fearefull apprehension of them so to apprehend the evill of them as to thinke with thy selfe that because thou art guilty of these and these sinnes that thou shalt never get in with God again God will never be reconciled to thee these will eate out thine heart in prayer Fourthly we can never pray if we have any secret dispaire that there is any difficulty too hard for us to grapple withall or to get through in our prayers Howsoever a man prayes yet if he have any spice of these feares in him to thinke now I have taken a great deale of paines but am never the better I have prayed and prayed but have got no good I may goe on and doe thus and thus but shall never prevaile or speed all my labours all my prayers and indeavours will be lost this takes away the very spirit and life of a mans prayers Judas after he had betrayed the Lord Jesus he was discouraged from ever praying for mercy Why because he thought it was impossible for him to get it I have betrayed innocent blood saith he Matth. 27. as if he should say I shall never out-wrastle this sinne this sinne is my death I have brought the blood of the Sonne of God on me I shall never claw off this sinne now Judas thus despayring we never read one letter of any prayer that he made to God to get out of it no he thought it too hard for him to get mercy Despaire drives a man from that he did hope for because now he thinkes there is an impossibility in getting of it Beloved mistake me not there is a double desperation First there is a desperation of infidelity and that deads and drawes the soule from God Secondly there is a desperation of extremity And if ever you meane to come to God and to get any grace from God you must come with desperation of extremity desperation puts life into a mans prayers and indeavours As a Souldier when he seeth nothing but to kill or be killed that he sees his state desperate why this will compell a very coward to fight this will make a coward fight as if he would kill the Devill saith the Proverb it will make him fight like a spirit he will be afraid of nothing Take a Souldier that fights desperately for his life with a kill or be killed he feares nothing neither Pike nor Sword nor Gun why he fights for his life Therefore one notes that sometimes it is the nearest way to victory to be desperate in attempts and in fight Therefore when William the Conquerour came first into England at Hasting he sent back his Ships againe that so the Souldiers might have no hope of saving themselves by flying back And so at Battle at one encounter a little Army of the English slew a great Army of the French Why they grew desperate So could men pray desperately could they pray with a pray or be damned beg with a begge or be damned seeke to God for grace that you want with a speed or be damned then would their prayers be more earnest and powerfull to get grace O did men pray thus they would pray otherwise then they doe Men pray but they pray deadly coldly and lazily as if they had no need of prayer or as if they had no need of the grace they pray for they pray for grace but get it not they pray for zeale but have it not for repentance and holinesse but obtaine it not Beloved either get zeale and holinesse or else there is no mercy either get grace and repentance or else there is no mercy for thee Pray then when thou prayest for grace with a speede or be damned say unto thy soule either we must speede and get grace Soule or else we must goe to hell If men would pray thus with a speede or be damned we should never see nor God should never heare so many cold and dead praiers as now we pray Despaire makes a man a Munke saith the Papist but this despayre makes a man a good Christian I say never doth a man pray indeede till he feels himselfe in extremity hopeles and desperate in regard of himselfe so that he seeth no remedie at all but get Christ get grace or be damned for ever Get power and strength over these corruptions otherwise they will destroy and damne thee this would make a man pray for life Men pray coldly and faintly why because though they see they have no grace no zeale no holines no repentance no evidence of Christ yet they hope to be saved notwithstanding O beloved the divell hath blinded these men to the intent they may be damned But if men would pray desperate praiers with a pray or be damned seeke with a finde or be damned men would then pray other praiers then they doe Such

teares for your sinnes if you can but sorrow not with nothing but sorrow be not discouraged suppose that thou hast a dead heart that thou art an hypocrite that thou hast a rotten heart it is a heavie thing and a fearefull case indeed for which thou hast great cause of humiliation and sorrow but yet sorrow not desperately as men without hope be not wholly discouraged but as you sorrow for your sins so also labour with incouragement to get out and be rid of your sins Fifthly discouragements breed and procure a totall perplexity They leave the soule in a maze that it knowes not whether to turne it selfe When men come to be discouraged Oh what shall I doe saith one I am utterly undone saith another I know not what will become of me saith a third Oh I am utterly lost I shall perish one day one day God will discover me and be avenged on me for this and that sin I were as good go to hell at the first as at the last for that will be the end of me I have gon to Prayer but that doth not helpe me I have gone to Sacraments but I finde no helpe still my soule lies under the power of sinne still my sinnes are as strong in me as ever Thus the soule is discouraged and cryes out Oh what shall I doe I know not what to doe What shall I doe sayest thou Alas thou hast things enough to doe if thou wert not discouraged Utterly undone ● No man thou mightest see that thou art not utterly undone but that thou art discouraged Dost thou not know what will become of th●e yea poore soule there is mercy grace and peace for thee if thou wilt not be discouraged Sixthly discouragements whisper within a man a sentence of death and an impossibility of escaping As far as the discouragement of life goeth so farre goeth the sentence of death We despaired of life and had the sentence of death in our selves saith the Apostle 2 Cor. 1. 8. 9. he despaired of life in himself and therefore had the sentence of death in himselfe this was good but he did not despaire of life in God for then he should have had likewise the sentence of death from God in his conscience If you despaire in the Lord you have the sentence of death and damnation from God in your conscience take heed of this my beloved be not discouraged in God do not despaire in the Lord that will worke a miserable effect in your soules it will secretly whisper a sentence of damnation in your soules It is strange to consider how many poore soules rub on with these whispering sentences in their bosomes suffering their consciences day by day to tell them that they are rotten to tell them that they were never yet converted to tell them that they are yet in the state of damnation and yet they will not root out these discouragements O goe to the Throne of grace beg for grace and for mercy and for power against sinne and be not discouraged What wilt thou carry thy owne sentence of death in thy brest if thou wilt not rouze up thy soule and pray with more affection and confidence and shake off discouragements take heed lest thou carry the sentence of thy own death and damnation in thy bowels O therefore once more let me beseech you to take heed of these discouragements and now hearken to the voice of God which calleth upon you feare not Thou drewest nigh in the day that I called upon thee thou saidst feare not FINIS THE MISERY OF THE Creatures by the sinne of Man ROMAN 8. VER 22. For we know that every creature groaneth with us also and travelleth in paine together unto this present THe Heavens and the Earth and every creature in both have a threefold goodnesse created in them by God First they have a goodnesse of end God made every creature for his owne glory for the setting forth of his owne praise the Lord hath made all things for himselfe Prov. 16. 4. that is that himselfe might be honoured and glorified by all Secondly a goodnesse of nature as God made all things to a good end ●o he made them of a good nature fit to attaine to that end for which h● made it God saw every thing that he made and behold it was very good Gen. 1. 31. very good for that end and fit for that purpose for which he made it Thirdly a goodnesse of use as God created every creature for a good end and made every creature fit for that end so he hath given every creature to men to use them to that end to have dominion over them Gen. 1. 38. that is take them for thy use and imployment and according as I have made them to set forth my glory and made them set forth that end So see thou use them to that end God hath appointed man that he should be the creatures mouth and their heart and their reason to praise and magnifie the Lord in them and by them and with them and for them that man being set in a course to serve God should have the use of all the creatures as under-helps unto him as the Sunne to shine on him the aire to breath in the 〈◊〉 to refresh him the earth to beare him the trees to feed him the whole world for to be Gods Looking-glasse for him wherein he might see the in●●sible things of God But behold man rebels against God his Maker and brings a curse upon himselfe Gen. 3. 19. and upon all his posterity ver 16. and upon all the creatures vers 17. and this curse lieth so heavily upon them that they all groane unto this day under the burthen namely because man hath violently wrested them from the goodnesse of their end and villanously poysoned the goodnesse of their nature and basely perverted the use of their service as Jerome said concerning Arrianisme the whole world groaneth under it Yea saith S. Paul it travels in paine till it be delivered for so the word signifieth as much as a distressed woman in travell It is a figure which we call Prosopopeia whereby a Person is feigned to the creature as though it had will desire sorrow groaning It is a Metaphoricall speech for we know that the whole creation groaneth with us and travelleth in paine unto this present The words now read containe in them these foure particulars First the agony of the creature under the slavery of sinne the whole creation groaneth Secondly here is the agony of the Saints it groaneth with us we groane together with it and it with us Thirdly here is the continuance of both till now Fourthly here is the certainty of the thing we know it to be so ● we know that the whole creation groaneth and travelleth in paine together with us till now There be foure severall evills saith Peter Martyr under which every creature groaneth under the hand of man First the continuall labour the creature is put too

things to them but the Ministers of God are bound to preach so as they may discover mens particular sinnes not so as people may point one at another but so as every conscience may feele its owne sinnes Thirdly particulars are most sensible If the Minister preach home in particular there is not a false heart then in the congregation but he will finde it out if he preach in particular he will discover every mans corruption ●ling wilde-fire in every wicked mans face and throw balme of comfort into every godly troubled spirit As King James saide well of a reverend Prelate of this Land Me thinkes this man preacheth of death as if● death were at my backe so should Ministers preach as if Heaven were at mens backes or as if hell were at mens backes When he preacheth of mens sinnes and corruptions he must preach so that their consciences may see that the word of God lookes into the very thoughts and hearts when he preacheth of the wrath of God and of condemnation c. he must preach so that the conscience may feele even the fire of hell flaming in it this is the way to teach the people the good knowledge of the Lord as it is called 2 Chron. 30. 22. every Minister may teach the knowledge of the Lord but not the good knowledge of the Lord. There is great difference betweene teaching of the knowledge and of the good knowledge of the Lord. Men may know God and his word and their sinnes but if they goe on in their sins it is not good knowledge then indeede a Minister teacheth good knowledge when he makes his people so to know sinne as to loath it and to come out of it so to know repentance as to repent indeed Secondly Discrimination As if he should say there are some that are in him and some that are not in him if any man say he abideth in him he ought himselfe to walk even as he walked so that here the Apostle would put a difference betweene the sound and the rotten-hearted in his congregation Hence observe this point That every Doct. 2 Minister is bound to preach so as to make a difference betweene the precious and the vile Saint John preached so as that his hearers might say the Spirit of Christ is in me or the Spirit of Christ is not in me that themselves might know whether indeede they were true members of Christ or but hypocrites This is the duty of Ministers Ezek. 44. 23. They shall teach my people the difference betweene the holy and prophane and cause men to discerne betweene the cleane and uncleane Here is two things First they shall teach them the difference betweene the holy and prophane Secondly they shall not onely shew it before them but if they will not see it they shall cause them to see it that is they must beate it into them and rubbe it into their consciences it may be when men may see they will not then he must make them to see If there be any prophane person any lukewarme or dead-hearted professor or close hypocrite in the congregation the Minister must make him see his prophanesse his deadnes and hypocrisie in Gods worshippe or if there be any godly soule or broken heart the Minister must make them to see that they have a broken heart First reason because else a man defiles the Reas 1 pulpit and prophanes the holy things of God Ezech. 22. 26. Her Preists have violated my law and prophaned my holy things they have put no difference betweene the holy and prophane neither have they shewed difference betweene the cleane and uncleane Those Ministers prophane the holy place of God when they make not mens consciences know which is holy and prophane when prophane persons may come and goe from Church and have not their prophanesse discovered to them a drunkard a swearer c and hath not his sinnes laide open to him Is there any prophane person here that hath not an arrow shot into his heart but he can goe away and not take any comfort from the Sermon these men prophane the holy things of God When God gave Benhadad into the hands of Ahab and Ahab spared him and let him goe 1 King 20. the Prophet tells Ahab ver 42 Thus sayth the Lord because thou hast let goe a man whom I appointed to utter destruction therefore thy life shall goe for his life c so if there be any Minister over any congregation in which there is any drunkard any swearer or whoremaster or worldling or lukewarmeling or any other that lives in such sinnes which God hath appointed and decreed to eternall destruction in hell if we tell them not their sins and make their consciences feele them then our life shall goe for their life our soule for their soule for we might have given them such a wound as might have beene a meanes to have cured their soule Secondly We are not the Ministers of Reas 2 Christ if we preach not so as that men may know that they are not converted if they are not c. God sayth to the Prophet Jeremiah if thou take forth the precious from the vile thou shalt be as my mouth Jer. 15. 19. Jeremiah could not be Gods mouth to the people unlesse he would divide betweene the precious and the vile Vnlesse Ministers preach so as to make the consciences of their hearers feele in what state they live in they may be Ministers of Sathan Idoll shepheards but they are not the Ministers of Christ Thirdly because otherwise they can doe Reas 3 no good Ezek. 34. 17. and as for you O my flocke thus sayth the Lord God behold I will judge betweene cattell and cattell c. as if he should say woe unto the shepheards will they not preach so as to make a difference betweene cattell and cattell woe unto the Preists will they not preach so as to feede my flocke I will require my flocke at their hands and now sayth God will not the shepheards of my people doe it I will now doe it my selfe I will convert those that are to be converted c. I will feede and provide for my flocke my selfe Austin notes that after that Peter had smote off Malchus his eare Peter came to be a shepheard and an Apostle of Christ after Paul had persecuted the Church he came to be a Preacher and an Apostle of Christ so after Moses had killed the Egyptian God made him the Captaine and Deliverer of his people Austin observes from this that God appoints none for his Ministers but Smiters such as be men of blows men that will smite men home to the heart men that will wound the consciences of their hearers This I speake that you may not be offended at the Ministers of Christ when they apply the word of God to your severall consciences and whensoever you have the truth of Christ preached to your soules let your hearts make use of it for if thou apply not

he given his bloud for thee that thou shouldest part with thy sinnes with thy drunkennesse with thy oathes thy pride security luke warmenesse earthlinesse prophanesse from thy vaine thoughts thy vaine words and thy vaine lusts and wilt thou not if God had redeemed us with silver and gold that were but drosse no he hath redeemed us with the bloud of his Sonn if now thou wilt part with the bloud of Christ rather then with thy sinnes that the word of God commands thee to part with how great is thy hatred of the word Bloud it is necessary to the life of every living creature I am sure the Bloud of Christ is necessary to the life of a Christian without it a man can never be washed nor never be sanctifyed nor made acceptable to God That man that will rather part with his bloud rather then lay downe his hatred of such a one whom he hates he hates him for ever he hates him to the death Thou that rather then thou wilt part with thy evill courses from those sinnes that Gods word would have thee to give over and forsake wilt part with the bloud of Christ I say thou hatest the word and thou hatest a reformation of thy wayes for ever with an everlasting and damnable hatred That man that had rather be damned then leave his sinnes that had rather goe to hell then be a new creature he hates the parting with his sinnes he hates to be a new creature It is truth man is a reasonable creature and therefore cannot reason so in expresse words as to say I had rather be damned then to give over my drunkennesse my lying my swearing my lust I had rather goe to hell then be so pure and so holy c. But every wicked man is so unreasonable in very deed for the word of God tells that wicked men that live and dye in such sinnes and such sinnes shall be damned yet they will not give over their sinnes Doth not your owne conscience tell you that as long as you pray no better as long as you walke no better in your profession God abhors you and all that you doe and will damne you doth not thy conscience tell thee that yet thou hast no assurance of salvation that as yet Jesus Christ was never given to thee that as yet you never had the Spirit of Christ to kill sinne in you if that thou wilt goe on in thy sinnes and not get Christ and his Spirit into thy heart as the word of God commandeth thee and thy owne conscience perswadeth thee I say if yet thou wilt goe on in thy sinnes then thou choosest to be damned rather then to part with sinne Doe we not say such a rogue will be hanged that such a hasty furious man will undoe himselfe doe we not say of a rebellious child that he will be disinherited not that any man reasons so in words I will doe thus and thus and undoe my selfe I will steale and be hanged I will be a rebellious childe and be disinherited I will goe on in my sinnes let the world say what it will and be damned But when a man knowes that the wages of sinne is death that the end of drunkennesse of swearing of lying of pride security hypocrisie formality in religion c. is death When a man knowes that the end of that sinne which he lives in is damnation and yet will goe on in those sinnes he wills to be damned Ezek. 18. 31. Turne you turne you why will you dye O ye house of Israel why were any so madde as to be willing to dye to perish for ever yet sayth the Prophet why will you dye as if he should say why will you sinne that man that wills to sin he wills to be damned that man that will be damned rather then part with his sinne that man loves sinne for ever and so hates the light Beloved be ashamed to carry so many plague tokens upon your hearts so many sinnes in your soules so many oppositions and rebellions against the word That man that hates and rebells against the word can never be saved by the word You that have had the preaching of the word looke that you give way to it take heed that you withstand not the breath of it I could tell you one thing and I pray God to send it home to your hearts commonly when God sends his word to a people those that are wrought upon for the most part are wrought upon at the beginning generally it is so I will give you a convincing place for it Acts. 13. 48. And when the Gentiles heard this they glorified the word of the Lord and as many as were ordained to eternall life beleeved Paul and Barnabas were come to Antioch and had preached one Sabboth day and now had preached another The Gentiles glorified the word of the Lord and as many as were ordained to eternall life beleeved as if he had said all that were ordained to eternall life beleeved at those Sermons as if he should say againe all that beleeved not at these two Sermons were reprobates Those that did belong to God they did beleeve and hearkened to the preaching of the word to them on those two Sabboths All that were ordained to life they beleeved at these two Sermons the rest that beleeved not are branded and marked out for despisers and wonderers Heare O despisers and wonder and perish c. Agree with thine Adversary whilest thou art in the way Math. 5. Beloved you are now in the way of salvation your Adversary is the Lord himselfe till he be reconciled unto you you are in the way while you are under the preaching of the word you know not how soone God may take you out of the way you know not how soone God may take his word away or if that continue yet he may withdraw his Spirit and then if God once take away his Spirit then you may seeke to be converted but shall never finde it you may seeke for grace but shall never get it you may seeke for Christ but never obtaine him if men stand out against the Word and Spirit of Christ while it is beating upon their hearts and offering them grace then Christ will be a swift witnesse against them Malach. 3. 5. Doth Christ come to thee now obey now beleeve now give over thy sinnes Doth he bid thee now repent c. O give way to the Words of Christ give way to the Spirit of Christ otherwise Christ will come swiftly I will be a swift witnesse I tell you the Covenant of grace will not stay long God is about to put up his wares When no Customers come the Merchant puts up his wares so God will even close up all his graces then Preachers may preach but none shall be converted People may heare but none shall be converted People may heare but never be turned which the Lord deny from ever being amongst us therefore while it is called to

set them on worke so though sinne be in you still yet let it be like a dead corpse wanting life like a dead Tyrant that can no longer rage and hence it is that the Apostle saith Let not sinne reigne in your mortall bodies he doth not say let it not be but let it not reigne Sinne when it is mortified is like a dead King that can call no more Parliaments but a man may doe for him what he listeth because his strength lieth in the dust If Christ be in you saith the Apostle the bodie is dead because of sinne but the spirit is life for righteousnesse sake Rom. 8. 9 10. Againe if a man have not the Spirit of Christ he is none of Christs now if Christ be in you the bodie is dead if you consider the bodie as it hath relation unto sinne Againe if you live after the flesh you shall die verse 13. as if he should have saide if your flesh be alive in you if your pride live in you and if your infidelity live in you if your hardnesse of heart live in you if your wrath c. live in you and if you walke after these you shall surely die he meaneth not a temporall death for so they must doe howsoever they live but his meaning is they shall die eternally but if you mortifie the deedes of the body by the spirit you shall live so then it is plaine there is no life of Christ to be had so long as you retaine your sinnes and therefore sinne must be mortified First because Christ is a Saviour and Reason 1 hence he is called Jesus Math. 1. 21. for he shall save his people from their sinnes if therefore Christ doe not save thee from thy sinnes and if by the power of Christ thou mortifie not thy sinnes and give them a deadly blow assure thy selfe he will never be a Jesus unto thee It is true indeede Christ dyed for sinners but it was not to let them goe on in sinne and therefore if thou goe on in sinne it is for thy damnation and not for thy salvation for he will first save thee from thy sinnes or else he will never save thee from hell so then consider if thy sinnes beare sway in thee if they doe then know thou art delivered up unto the power of thy sinnes and to everlasting darkenesse For Christ is the true Physitian of the soule and you know that a Physician doth not bring a potion to put it unto deaths mouth to kill death and so to save the sicke person alive no but he putteth it into the sicke mans mouth to kill the ill humours that are in his bodie that so he might not fall into the hands of death so Christ came not to quench the flames of hell by his spirituall Physicke but to let his Physicke fall upon the heart and soule of man to save him from hell Therefore unlesse the bloud of Christ doe mortifie thy sinnes and crucifie thy lusts there is no hope ever to get Christ to save thee from hell and everlasting damnation This is a true saying saith the Apostle and worthy to be received that Jesus Christ came into the world to save sinners 1 Tim. 1. 15. This is a faithfull saying and wicked men like it well indeede For saith the drunkard I am a wicked man yet Christ came to save me The whoremonger saith I am an uncleane person yet Christ came to save me The swearer will say Christ came to save sinners and therefore I hope he will save me to No no Christ came to save sinners that is such as were sinners but now are none they have and doe repent Jesus Christ came to save sinners saith the Apostle whereof I am cheife I was a blasphemer a persecuter but now I am not Hence then is the faithfull saying Christ came to save sinners not still sinning No before Paul was injurious a persecuter and lived in ignorance and unbeleife but now the grace of our Lord Jesus Christ was wonderfully abundant through faith and love towards him so that the grace of God hath appeared to draw men out of blindnesse and ignorance therefore to say that Christ came to save such as live in their sinnes of drunkennesse prophanesse or uncleanesse is a rotten saying and this onely is the faithfull saying that Christ came into the world to save sinners in whom the power of sinne is broken therefore if ever welooke to have benefitte or interest by Christ we must mortifie our earthly members Secondly because it is impossible for 2. Reason sinne and grace to live and subsist in one subject it is impossible that they should ever stand together and be in a man at one and the same time it cannot be that one and the same creature can have the life of a swine and the life of a man for if he have the soule of a swine he cannot have the soule of a man for they are two contrary distinct lives and where the one is the other cannot be It is like hot water and cold if it be cold it cannot be hot if it be hot it cannot be cold Even so the life of sinne and the life of grace are two contraries and therefore they that walke in their sinnes walke contrary to God Now the Lord saith if you walke contrary to me I will walke contrary unto you Levit. 26. and two contraries we know cannot goe together He that walks in sinne walks contrary unto God but he that goes on in the waies of grace he walks towards God Now it is impossible to walke towards Dover and towards London at one and the same time for every steppe he goeth forward to the one it carries him backward from the other so then if ever we will have the life of grace we must forsake our sinnes as it was with the house of Saul and David Sauls house grew weaker and Davids stronger so must it be with sinne and grace as grace growes stronger so sinne must grow weaker as grace goes up so sinne must goe downe And as Saul told David he would not give him Michal his daughter to wife unlesse he brought unto him an hundred fore skinnes of the Philistins Even so the Lord saith that he will not marry the Lord Jesus Christ unto any soule unlesse he bring the fore-skinne of every lust he must circumcise the fore-skinne of his pride of his covetousnesse of his prophanesse this must be the offering and condition of marriage unto Christ even the circumcision of the heart and the mortification of all the corruptions Thirdly because else it is impossible to Reason 3 enter into heaven if we mortifie not our sinnes a man can never be capable of glory hereafter that doth not mortifie his sinnes here in this life Suppose a wicked man should enter into heaven it is impossible that he should delight in heaven if he were there You will thinke this a strange point but give me leave to explaine

it a little I say that a wicked man if he were in heaven he could finde no delight there As for example take a beast for so is every man by his owne knowledge in regard of the life of grace as saith the Prophet Jeremy though a man take an Oxe or an Asse and bring him unto the Kings table and set before him all the delicates which appertaine unto Kings let him have a dinner before him that cost an hundred pounds yet he had rather be in the fields among his fellowes eating grasse or set a Crowne of gold upon a beasts head he will not regard it but cast it off into the mire for so long as the beast is not transformed and made capable of the honour that is in a man he cannot conceive of the pleasures and delights that doe belong unto man Even so let a wicked man enjoy all the glory of heaven and what will he say We ●ay perceive a little by bringing him to the Word and Ordinances of God tie him to the constant use of them to meditate on heaven and to walke circumspectly and precisely in his whole course of life and he will say this is more then needes this he thinkes is too precise too austere a life for him he cannot away with such purity and strictnesse but if he thinke this so strange which is nothing in comparison and is but a shadow or poore resemblance of the holinesse and purity that shall be what thinke you would he doe if he were in heaven where there is nothing but continuall praysing and glorifying of God for evermore where there shall not be so much as one earthly thought or word pertaining to the world or the affaires of this life but a continuall sounding forth of the prayses of God there is nothing but grace and speaking of heaven all their words are heavenly their joyes are heavenly and their whole delight is nothing but sounding forth uncessant Halleluiahs unto God for evermore Now if a wicked man were there what would he say surely he would say they are all Puritans and would never endure it Alas in this life there is but a little praying a little grace a little holinesse in comparison of that which shall be Here we doe but as it were peepe into heaven now then if this be so tedious that wicked men cannot endure it how will they like to be in a place where there is perfection of all graces where there shall be nothing but praysing God for ever and ever Sure as I am the devill was once in heaven and he cast himselfe out from thence God did not though he did deserve it and God would have done it had he not beene gone as saith the Apostle Jude verse 6. They left their first habitation the originall saith they flung it from them that is as soone as they had sinned against God and changed their natures away they went heaven was no place for them they thrust themselves out and could not endure to stay there any longer for having changed their natures they changed their delights and therefore to prayse and yeeld glory unto God was death unto them they being now corrupted through sinne and of an impure nature heaven became a hell unto them Is any man weary of grace and holinesse wearie of well doing wearie of praying and of hearing the word preached Is any man wearie of good duties of the worshippe and service of God Let him know then that he can never endure the Kingdome of Heaven for if he be weary of a little what will he doe when he shall come into a place where there shall be nothing but continuall praysing of God Is it so that sinne must be mortified if ever Vse 1 we meane to partake of Christ then this condemnes all those that goe on in their old courses in deadnesse and in security in ignorance c. taking hand over head vaine hopes for true feeding themselves with perswasions of salvation But the Apostle tells us that the foundation of God standeth sure The Lord knoweth who are his and let every one that nameth the name of Christ depart from iniquity A wicked man cannot name the name of Christ till he depart from iniquity much lesse can he looke for salvation because he cannot be saved without Christ nay he cannot be saved by Christ unlesse he depart from iniquity You say you hope to be saved it is well but God knoweth who are his God goeth by his owne rule the foundation of God standeth sure But who then are his onely those that name the name of Christ and depart from iniquitie those onely will he save and none other he will be no baud to thy sinnes or lusts and wicked courses for saith the Apostle If any man be in Christ let him be a new creature as if the Apostle in more words had said If any man hope he is a Chri●●●an let him see that he is a new creature for there is no expectation of being in Christ unlesse he be a new creature All old things are passed away and behold all things are become new if thou be in Christ all thy old praying is gone all thy old hearing is gone all thy old receiving of the Sacrament is passed away and all things are become new with thee thou must heare a new pray a new receive a new beleeve a new thou must live after a new sort for all old things are passed away Instruction to teach us that it is not enough Vse 2 for us to let our sinnes dye in us but we must kill them the Apostle doth not say let your earthly members die of themselves but mortifie them many there be that let their sinnes die in them as for example when one is an infant the sinnes of his Infancie naturally fall from him when he is a child of more capacity and when he is a youth the sinnes of his childhood naturally drop away from him so when he is a man his youthfull sinnes fall from him and when he is old and dieth all his sinnes naturally drop from him But he must not let sinne die in him but he must kill it Austin saith if thou kill not sinne till it dyeth of it selfe sinne hath killed thee and not thou thy sinne It is with sinne as with a beast if an Oxe fall into a pit and die of it selfe it is good for nothing the hide onely excepted but if it be killed it is good meate and becommeth profitable unto the owner even so if sinne die of its owne accord it will doe thee no good it is worth nothing it may lessen thy condemnation somewhat but if thou kill it then it will be profitable unto thee In the fourth Chapter of Jeremy we have a similitude taken from an Husbandman where the Lord saith plough up the fallow ground of your hearts and sow not among thornes Now will a Husbandman say there are abundance of thornes and bushes in my ground