is fallen into sinne continues in it the guilt and power of it remaines upon his soule and he excuses himselfe with the smalnesse of it This is a common fault and therefore I will presse it the more Consider that which Christ saith Heaven and earth shall passe but the least jot of this Law shall not passe What is the meaning of that It is as if he had said somethings in the Law of God you may thinke small which are but ïotas though other things be greater but take you heed that you keepe every particular for there is not a jot of it but the Lord will have all his servants regard it exactly they shall have respect to every Commandement and to every part of that Commandement the least particular in his Law shall not passe away For consider if it were not so it would bee a prejudice to the Lords wisdome for there would bee something that hee commands which wee might slight But the Lord that hath commanded all both great and small knowes that it is best that all shall bee kept and therefore though heaven and earth shall passe yet the least jot of that Law shall not passe that this is the meaning of the place you may see by Christs exposition of the Law The Pharisies said Adultery must not be committed but I say saith CHRIST He that lusts hath committed adultery in his heart They said You must not sweare by the Temple but I say Sweare â—ot at all they said An eye for an eye and a tooth for a tooth but I say You must forgive your brethren Thus we must labour to resist sin in every even the least particular and reforme our selves in the omission of the least particle of the Law And so much likewise for the second point Thirdly we come now to consider what it is that turnes away his wrath and that is Zeale Phineas hath turned away my wrath while hee was zealous for my sake so that Zeale turnes away the Lords wrath You shall see it exemplefied in Elijah's answer to the Lords demand 1 Kings 19.4 What dost thou here Elijah As if he had said what hast thou done abroad in the world Sayes hee I have beene zealous for the Lord of Hosts because the children of Israel have broke thy covenants throwne downe thine Altars and killed thy Prophets and I onely am escaped As if he had said I have done the most I could for the safety of the Church I have beene zealous for the Lord and therefore hee prevailed with God for his owne deliverance You may see it likewise in Iehu who being zealous not in word onely but in deed also turned away the wrath of the Lord. And you may know it by the contrary that it is zeale that turnes away the Lords wrath because it is coldnesse and luke-warmenesse that brings on his wrath Rev. 3.16 consider there what is the reason why the Lord will spue out the Church of Laodicea and cast it away Because it was luke-warme and therefore the meanes to continue or procure his favour is it not heate and zeale Againe Rev. 2.4 The Church of Ephesus fell from her first love what then Therefore I will come against thee shortly and remove thy Candlestick Then to abound in love so that our workes may be more at last than at first to bee zealous for the LORD is the way to stay the Lord among us and to continue his Gospell of peace Therefore by the way it is not only the great sinnes of the Land that are causes of Gods wrath but the coldnesse of them that are otherwise good that causeth the Lord to remove the Candlesticke The very coldnesse of the Church of Ephesus in falling from her first love the luke-warmenesse of the Laodiceans the LORD would not endure in them Let every man consider this is his zeale now as much as it hath beene if not let us know that it is reckoned coldnesse and luke-warmenesse the falling from our first love is the cause of bringing Gods judgements on a Nation But what is this zeale Zeale is nothing else but the intention of all holy affections and actions I will goe no further than this Text to shew the nature of it Phineas was zealous that is he not onely did the thing but his heart burned within him with zeale for GOD. So as First there must be a stirring up of affection Secondly it must be holy it must bee for the Lord and this is it that discovers true zeale to looke onely to the Lord to have no by-respects as there may be zeale that makes a great deale of heaâ—e and yet it comes from the earth although it makes as great a show as the best Againe there must bee intention not only of affections but also of action Therefore it is said while hee was zealous for my sake among them as if he had said this zeale of Phineas was not kept smothered in his owne brest but it brakâ— forth into action hee did something for the Lord. And indeed it is action that glorifies GOD and that benefits men onely actions stand on our reckoning for you know God judgeth every man according to his workes It is action that doth our selves good that makes us usefull and serviceable to men and the Church that makes us instruments of Gods glory Therefore adde action to affection and know that zeale stands in both for it is the intention of holy actions and affections I will adde no more in the explication but will briefly apply it And first if it bee zeale that turnes away the Lords wrath then why should wee discourage zeale by it I dare bee bold to say the Citie stands Why doe wicked men cry downe all religion and zeale under the name of precisenesse and overmuch strictnesse of life walking bouldly in the streets and reckoning it their glory to wound God through the sides of men So that they make those that beare the name of Christ ready to reckon that their shame which is their glory to hang downe the wing and to seeke corners to hide their heads in whence it is that the servants of Christ follow their Master a far off as if they were halfe ashamed of his service when as they should weare his Livery in open view as accounting that their greatest honour It were well if some meanes were used to prevent this If it be zeale that turnes away the wrath of God wee should doe well then to nourish and cherish them that are zealous Are not religion and zeale the two which hold all up Are they not the pillars that beare up the Church and Common-wealth Are not they the rescues that deliver the Citie Yet doe not wicked men with them as those that to lop the Tree are still hacking at the boughes But the Lord still holds them up and the world for their sakes For why is this heape
of chaffe preserv'd from burning Is it not because there is some Corne some Wheate mixed therewith If the Corne be once out will not the Lord as men use to doe after winnowing set the chaffe on fire As women with childe are grieved to be delivered so the Lord stayes till the world be delivered as it were of all his Elect ones of all the Saints of all his holy and zealous ones and then shall be brought forth the Iudgement of the great day The World may cast out these men as the Sea doth Pearles among mire and dirt but they are Pearles notwithstanding God knowes them to be so and wise-men know them to be so yea Pearles excelling other men as much as Iewels doe common stones as much as Lilies and Roses doe Thornes and Bryers among which they grow What 's the reason that Elijah is called the Chariot of Israel and the Horsemen thereof but because hee was an holy man that did much for Gods glory that did more advantage the State at home and did more prevaile abroad than all the Chariots and Horsemen And may not we apply this to the zealous among us Therefore when we injury any of them doe not wee cut off the haire from Sampsons head wherein the strength of every Countrey and Nation and every Citie and Towne consists Yea the cutting off of them is like the cutting off of his lockes which the more the grow the more strength a Kingdome hath I say no more but commend it to every man in his place wishing that you would let it be your generall care to encourage true Religion and Zeale the omitting whereof I am perswaded is one of those things which causeth the Lords hand to be stretched forth against us Secondly if it be Zeale that turnes away the LORDS wrath then where is the Zeale that should be among us Are wee not rather fallen into those later times the Apostle speakes of which should have a forme of Religion without the Zeale and Power and Life of it And if Zeale turnes away Gods wrath certainly then this formalitie this overlinesse of Religion this coldnesse without Zeale and Power is it that brings on his wrath It is true and we cannot deny but knowledge abounds amongst us as the waters in the Sea But where is the Salt That is where is that Zeale and holinesse that should season all our knowledge Where is the Fire that should adde practice to our knowledge and make it an acceptable sacrifice to GOD Wee have the light of former Times but not their heat As he complaines Ignis qui in Parentibus fuit calidus in nobis lucidus The Fire which in ancient Times was hot is now onely light We thinke it enough to goe to Church to receive the Sacrament and so to keepe a round as it were to doe as most doe being carried about with the generall course of the World as the Planets are with the rest of the Spheres contrary to that which should bee their proper motion But I beseech you consider it Is this Religion Is this the Power of Godlinesse is this to be Baptized with the Holy Ghost which is as Fire Surely Religion stands not in these outward formalities but in changing the heart in making us New Creatures in mortifying our Lusts and thorowly purging out the love of every corruption Therefore if you will turne away Gods wrath turne your formality into Zeale that is content not your selves with the performance of the duties of Religion externally but get that wherein the power of godlinesse consists else the outside of Duties will not divert Wrath. Againe did Zeale turne away the wrath of the Lord then where are our zealous affections Why are we not zealous for the Lord and zealous against sinne You know Christ died for this end that hee might purifie unto himselfe a peculiar people zealous of good workes Titus 2.14 Men doe good actions as a Taske they are glad when they be over but doe you them with much intention much fâ—rvencie much desire be you a people zealous of good workes Therefore in Rom. 12.11 They are put together be fervent in spirit and serving the Lord implying that the Lord respects no service but as it is joyned with fervencie Therefore know that it is not enough to serve the Lord in an ordinary Tract you must mend your pace to heaven it is not enough to goe but you must runne the way of Gods Commandements And as you must be zealous for him so you must be zealous against evill For you must know this and marke it well it is not enough to abstaine from sinne it is not that alone that God will accept but he lookes that you should hate sinne As it is said of Lot his righteous soule was vexed with the uncleane conversation of the Sodomites that is his heart rose against them there was an inward distaste against them the like you shall see in David and Moses You will say I hope I detest sinne and am angry with it It may be so perhaps you are angry with sinne but Zeale you know is an intention of the affection of hatred and it is required that you hate sinne Revel 2.6 This thou hast that thou hatest the worke of the Nicolaitans which I also hate You will say How doe they differ You shall know hatred by this First it is a constant affection it abides with us Anger goes away as all passions doe it is but for a fit for a flash on some occasion Againe hatred is alwayes of generals the sheepe hates all Wolves we hate all Toads all Serpents I say wheresoever there is hatred it turnes to the whole Species Now doe you hate all sinne all kindes of sinne one as well as another Doe you not only abstaine from them but also hate them of what sort soever they bee Lastly Hatred seekes the utter destruction of the thing hated Anger would have but a proportion of Iustice as Aristotle sayes Now is it so with you Doe you seeke the utter destruction of sinne abstaining not onely from grosse sinnes but from all dalliances from the least touch of sinne cleansing your selves from all pollusions of the flesh and spirit If you will be zealous for the Lord then know that this is required that you not onely doe things but that you doe them zealously that you not onely abstaine from sinne but that you hate it Againe if it be Zeale that turnes away the wrath of the Lord then where is our boldnesse our courage our forwardnesse for the Truth Why are we so fearefull and shie of doing the thing that otherwise we thinke meet to bee done For Zeale hath that prâ—pertie among the rest it makes men bold the Zeale of the Apostles was knowne by their boldnesse But you will say A man may be too bold It is very true when the horse runnes up and downe and is at libertie
the Plague By the late faithfull and worthy Minister of IESUS CHRIST IOHN PRESTON D. in Divinity Chaplaine in ordinary to his Majestie Master of Emmanuel Colledge in Cambridge and sometimes Preacher of Lincolns INNE LONDON Printed by R. B. for NICHOLAS BOURNE and are to be sold at his shop at the Royall Exchange 1633. A SERMON PREACHED AT A Generall Fast before the Commmons-house of Parliament Iuly 2. 1625. NUMBERS 25.10 11. And the Lord spake unto Moses saying Phinehas the sonne of Eleazar the son of Aaron the Priest hath turned my wrath away from the children of Israel while he was zealous for my sake among them that I consumed not the children of Israel in my jealousie WE are met together you know to sanctifie a Fast to the Lord. I will therefore speake a word or two of that Dutie before I come to the Text which I have read to you But I will doe it briefly the Common place thereof being too large a subject at this time to enter into And first wee will say thus much to you That this duty is a necessary not an arbitrary thing which wee may doe or leave undone at our pleasures You know there be many examples of it many commands for it in Scripture but of them wee will onely repeate two The first is that in Ioel 2.15 a place you wel know Sanctifie to me a Fast call a solemne Assembly When the Lord began to send Iudgement on the Land he straitly enjoyned the performance of this dutie which showes that it may not be left undone at pleasure To which I will adde that in Esay 22.12 13 14. The Lord called in that day to weeping and mourning but because at that time they fell to rejoycing It was revealed by the Lord of hoasts that that sinne should not be purged away till their death When there is a time for Fasting and when there are Iust occasions for mourning and humiliation the Lord doth then so require it that if you doe it not but will doe the contrary the Lord will never forgive it it is a sinne that shall not be purged away till you die You will say then What is a Fast In a word a Fast is nothing else but the sanctifying or setting apart of a day for humiliation reconciliation and reformation I say it is to sanctifie a Day because the day of a Fast must be equall to the Sabbath the very word used in that place of Ioel Sanctifie to me a Fast shewes as much In that day you may doe no servile worke but must keepe it holy to the Lord. That you have to doe in that day is first to humble your selves as in that place of Ioel Turne to me with fasting mourning and weeping Secondly it is for Reconciliation Lev. 23.27 it is called a day of Atonement Lastly it is for Reformation and therefore in the day of fasting the whole people entred into covenant with God as in Nehem the ninth chapter and the beginning of the tenth verse you shall see the Princes and people came altogether and seale a Covenant to the Lord to reforme their sinne of taking strange wives and entered into a curse and an oath to walke in Gods law I will say no more of that but will onely tell you what are the failings which we are most subject to in this businesse for wee may know the disease by the medicine if God takes great care to prevent our falling into a sinne it argues that we are apt to fall into it And first we are very ready to rest in the worke done in opere operato to thinke that the very action will please GOD. Therefore it is carefully added in Ioel 2. Rend not your clothes but your hearts that is when you come to sanctifie a Fast doe not thinke that the very outward performance of the duty moves mee It is the heart that I looke to therefore you must take care that at this time your greatest businesse be with your hearts Lev. 23.29 He who in that day meaning the day of the annuall Fast which was then instituted doth not afflict his soule for so the word is to be translated shall be cut off from his people The outward performance is not the thing that God respects or accepts he doth not regard that for hee is a Spirit and beholds the behaviour of the spirit he considers how we are affected in secret before him A second thing werein we are apt to faile is to thinke that One day is enough and when that is done there is an end of the businesse but it is not so that is but the beginning of it Esay 58.5 Is this a Fast to hang downe your head for a day Is it to bow it downe as a Bulrush Bulrushes you know in a storme hang downe their heads but when faire weather comes they lift them up againe So when affliction is upon us we are apt to humble our soules for a time for a fit but when a little peace or prosperity comes we forget to be longer humbled whereas the end of a Fast is so to begin the worke of Humiliation that we may the better continue it afterwards A third defect is this we are perhaps content to doe the duty and with some affection too but there followes no reformation of life Therefore in the same Chapter see how carefully that is put in Is this an acceptable day to the Lord Will I accept such a Fast as this When you finde pleasure and continue in strife and debate That is the Lord regards not the bare performance of the duty unlesse the end of it be attaynd now the end of it is nothing else but that every man in particular reforme the evils he is subject to yea his particular weaknesses and personall infirmities the mending of which is carefully to bee endeavoured when we sanctifie a Fast to the Lord else we assemble together for Wine and for Oile Hos. 7.14 As if hee should say you have not sought Mee when you howled upon your beds but your Wine and your Oile That is men are affected with the Iudgements of the Lord they desire to have them removed they wish for ease and prosperity and for that they assemble themselves but to Me saith he ye returne not A beast will doe as much when it feeles any evill oppressing it and therefore God cals it howling on their beds an action proper to beasts but the Lord lookes that you seeke him in sincerity and that you labour to make your hearts perfect in him In a word to conclude this remember That there is a double performance of every holy duty one is when we doe the worke as a taske and are glad when it is over when we doe it as servants that doe eye-service to their masters another is when not onely the thing is done but your hearts also are wrought upon for that is the end of the outward performance and
the more mettle the worse but under the bridle and in the way there cannot be too much keepe the streame within the bankes and let it runne in a right Channell and then the stronger the better It is good therefore in this case to come to a disjunction which is the thing that Elijah advised If Baal be God follow him but if God be God follow him and follow him to purpose And as Luther wrote to Melancthon when he began to faint Why Melancthon if this be the Cause of God why should we be discouraged why should we goe coldly about it If it be not the Cause of God why doe not wee desist altogether This Disjunction put life into him I but discretion and moderation must bee used It is true but doth this crosse your zeale Doth one Grace crosse another Prudence doth not abate diligence but guides it in its worke It teaches not to do lesse but to doe better Therefore as for Moderation you must know it stands in avoiding the Rock in declining the extreme but Moderation in a right course is not moderation but lukewarmenesse and coldnesse Last of all to conclude this point and only to name the rest If Zeale turne away the wrath of God then where is our zeale for the Church of God Why doe not we take its case to heart why have not we the bowels of compassion to lament over its condition as if it were our own It was a most commendable thing in old Ely when he heard the newes that the battell was lost that his sons were slaine that moved him not so much but when he heard that the Arke of God was taken that amazed him so that hee fell from his seat and brake his necke Consider this and know that it is required that you be zealous for the Church Let our Gallants consider this that care not how things goe And those that will have the Church negligently regarded let them coÌ„sider that a curse abides him Who doth the worke of the Lord negligenâ—ly And know that though the Lord be angry with his Church as many times he is yet your zealâ— on its behalfe your prayers for it your cost upon it your labour about if yea whatsoever you doe for it is acceptable to God even then when he is angry with it when he afflicts i. David was angry with Absolom Ioab makes a suit to â—iâ— to call home his banished though David was angry with Absolom yet Ioabs suite to David was very acceptable he could not have come of a better message So you cannot doe a more acceptable worke than to seeke for the Churches good and to pray for its prosperity It is true indeed the Lord will take care of his Church and they that be enemies to it shall not be gainers as Zach. 12.6 They that seeke to hurt the Church of God shall be as a company of sheaves that goe about to suppresse a cole of fire which shall consume them all And they that goe about to devoure the Church shal be like a man that thinks to devoure a cup of poison but by it is killed himselfe or like a man that goes about to throw up a stone that is too heavie for him which fals backe and crushes him to powder All these expressions there be in that Chapter It is true he will not cast away the care of his Church he will defend it against them that oppose it but in the meane time if you doe not your part you shall lose your glory nay you shall be guilty of Negligence which will bring a Curse with it upon you But you will say What would you have us to doe for it I answer Wee must consider the Church abroad and at home For the Churches abroad we will not prescribe unto you any particular direction only wee will commend to you this generall That you seeke their safety and preservation and the propagation of Religion among them with all care and intention as you shall see occasions and circumstances to require But for the Church at home you see the Lord hath begunne to make a breach upon us And as it is in Ezek. 22.30 Hee seekes for a man among us that may stand in the Gappe It is well done that you have gone so farre as you have but remember that it is a thing that the Lord desires And know withall that the Lord markes what every man doth for his Church he observes who is zealous and who sits still hee takes notice who doth nothing who doth somthing and how much every man doth As in Malach. 3.16 The Lord harkened and heard and a Booke of Remembrance was written The Lord harkens and heares what every man speakes what every man doth yea to what end with what heart how his Church is thought upon Consider this therefore that you may be stirred up to doe more You will say What would you have us to doe more I will commend these three things unto you and so conclude this point First doe as Phineas is in the Text said to doe the thing he did to turne away the wrath of the Lord was executing of judgement in the punishment of Zâ—mri and Cosby that had committed that greaâ— siâ—ne And marke this when Phineas began to stirre the Lord ceased to strive And know that the Lord regards not so much what the particular sins of a Nation or Church are as what the action the behaviour the cariage of the Sâ—ate towâ—â—â—s them is Doubtlesse the action of both thâ— Houses of Parliament declaring thâ—ir zeal both â—â—w and heretofore hath â—â—â—ne a great meaâ—es of turning away the Lords wrath and will â—e more and more if you doe so more and more This is a thing I cannot bâ—â—lke seeing the Text casts me on it that this zeale of Phineas this act of his in punishing sinne turnd away the Lords wrath You will say what things should we punish Three things First Whoredome you see here â—he people committed whoredome as it is plainely mentioned by the Apostle Be not yee fornicators as some of them were and fell in one day so many thousands Another sin was Idolatry they joynd themselves with Baal-peor And there is a third sinne not mentioned here but is as frequently mentioned by the Prophets to have a hand in common judgements as any other and that is Injustice when righteousnessâ— is turned into Hemlocke and judgement into worme-wood that is a thing that must bee remembred among the rest Indeed there may be mistakes in the administration of Iustice which through ignorance and the not perfect knowledge of a cause may be fallen into but the Injustice that turnes righteousnesse into wormewood as I said before must be remembred and that is either Briberie or that respecting of persons in Iudgement which is equivalent thereunto and will come in among the rest These bee sinnes the punishment whereof
unlesse we give him an expected issue It cannot be What shall we then doe The way to stop his wrath is to stand in the gap when a breach is made in the Sea or in a River as long as the breach continues the waters come in upon the Land the way to prevent further inundation is to make up the breach This plague is but a gap a few may yet stand in the gap and stop it you see what Phineas did here alone and it is much what one man may doe therefore let every man for his owne part humble himselfe for his owne sinnes let him turne from them and be zealous with God by prayer by striving and contending with him for there bee but two wayes to stand in the gap one is faithfull and fervent Prayer the other is Zeale against sinne and in defence of that which is good I will say no more of this for I doe but name the point onely remember that except you doe thus this jealousie of GOD shall goe on grow upon us and wax hotter and hotter Now the last point of all is this that the effect of this jealousie if it goes on shall bee utter destruction therefore sayes the Text That I consumed them not in my jealousie as if hee had said else my jealousie should have gone on and that jealousie should have beene confusion It is yet but a plague the Land is yet safe wherein you may see the Lords great patience and long-suffering but if something be not done if this jealousie of his bee suffered to goe on if nothing bee done to prevent its further progresse his wrath will end in utter destruction you know I need not tell you how neare we were to this destruction in Eighty eight the Gunpowder-treason we were brought much nearer the Ax was then laid to the root this was twice I will say thus much unto you take heed of the third time The Lord sayes well let the Tree stand yet a while longer let no more blowes bee yet given it that I may see if it will bring forth any more fruit but as I said and remember it take heed of the third time the Lord hath appointed sinne to destruction and hee expects your execution of it I will put you in remembrance of the story of Ahab and Benhadad It were good that you would reade the whole story 1 Kings 20.26 you know what was Benhadads behaviour to him the LORD delivered him into his hand hee offered him what hee would have hee entred into Covenant with him spared him and sent him away but you shall see what message was sent afterwards Because thou hast spared him that was appointed for destruction therefore shall thy life goe for his life Sin is now in your hands let it not escape execution I doe not speake particularly of punishment that I leave to you to doe according to your wisdome and according to justice according to discretion and observance of all circumstances Onely I say this to you be zealous and remember yea let it remaine with you as an irreversable truth that this jealousie of GODS if it goes on will bee destruction Therefore learne hence to feare Securitie is like a Calme before an Earthquake you know it is said of Laish it was a secure people and you know how they fared They were so secure that when an enemie came against them it was like the shaking of a Fig-tree that hath ripe Figges on it which being shaken the Figges fall into their mouth Be not secure but feare which is both a signe and a meanes of safetie It is true there is a double feare One kinde of feare indeed brings evill on us and that wee shall finde was the feare of Ieroboam who being afraid that by occasion of the peoples going to Ierusalem the Kingdome would returne to the House of David therefore hee falls to indirect policie and out of that feare caused Golden-calves to be set up in Dan and Bethel Indeed a feare that sets us on wrong meanes is unlawfull as that very thing was the destruction of him and of his House for it lost them the Kingdome So Saul had a feare but that feare was his undoing because it set him a worke to use ill meanes for when hee was afraid hee went to the Witch of Endor which was his ruine whereas it may bee if hee had sought to the LORD hee might have obtained helpe But then there is the good feare that I commend to you which is opposite to security that is such a feare as sets you on worke to use good meanes You see David when Zigâ—ag was burnt with fire and his men were readie to stone him what his feare set him on worke to doe to pray to encourage himselfe in the Lord and this feare turn'd away the evill Such a feare was Iehosaphats when hee feared hee humbled himselfe before the LORD by fasting and prayer Let this bee your feare and let it have such an effect among you to use such meanes as shall turne away the Lords wrath And in a word to conclude and it shall be the last word I will speake to you marke it well and harken to it as newes from Heaven as a message from God When Asa came home with that great Victory the Spirit of God came upon Azariah And hee met Asa and said unto him Oh Asa and all Iudah and Benjamin heare mee If you bee with the Lord the Lord will bee with you but if you forsake the Lord the Lord shall also forsake you And this I say to you all If you will be with the Lord the Lord shall be with you and if you forsake the Lord he will reject you But you will say what great newes is there in this Marke it We are apt to thinke that to bee with the LORD is not enough but wee must have other meanes and proppes and helpes No saith hee it is enough for you to sticke close to the Lord and to take no other care for the Lord will be with you who is Almightie and able to defend you Againe we are apt to thinke that though we forsake the Lord yet hee will not forsake us else why are wee so bold in sinne Why are not wee more zealous against sinne Why mourne we not for the abominations that are amongst us But the Prophet answers us for that If you doe forsake the Lord the Lord will also forsake and depart from you Consider it and the Lord give you understanding FINIS THE NEW CREATVRE Or A TRATISE OF SANCTIFICATION Delivered in Nine Sermons upon 2 Cor. 5.17 By the late faithfull and worthy Minister of IESUS CHRIST IOHN PRESTON Doctor in Divinitie Chaplaine in Ordinary to his Majestie Master of Emmanuel Colledge in Cambridge and sometime Preacher of Lincolns INNE ROMANS 12.2 Be not conformed to this world but be yee transformed by the renewing of your minde GALATH. 6.15 For in
your Sanctification And if there were no other reason but Gods will that those that be justified shall be sanctified it is enough God hath called you to holinesse he hath appointed it hee wills it and his will is sufficient to enforce it Againe consider when we are ingrafted into Christ it it not simply an ingrafting but wee are ingrafted into the similitude of his death and resurrection Rom. 8. that is no man is ingrafted into Christ but sinne is crucified in him hee is dead thereto that is he is a dead man in regard of the life of sin and is alive to God as Christ rose from the dead so he is raised to newnesse of life If it had beene simple ingrafting into Christ there had needed no further Relation but we are ingrafted into the similitude of his Death and Resurrection Again it was the end of the Lords comming If hee had come only to save men there had beene no need of being New Creatures but he came also to purifie unto himselfe a peculiar people zealous of good workes and to destroy out of man the workes of the Devill and to purchase to himselfe an holy Generation and Royall Priest hood Now whatsoever the Lords end is he never failes of Againe you must consider that to whomsoever Christ is a Priest hee is also to them a Prophet and a King he is annointed to all these Offices And therefore if you will be saved by him by the vertue of his Priest-hood you must take him as a Prophet that is you must take his counsell in all things and not only so but he must also be your King you must not only learne his way but you must also be perfectly subject and obedient to him to walke therein Indeed as a Priest he reconciles God unto us but not us to God except hee come with his other two Offices for man stands out and will not know the way and therefore as a Prophet Hee is to guide our feet into the way of peace and that is not all therefore because our hearts are stubborne and will not come in he exercises his Kingly Office And brings into subjection every thought to the obedience of his will Againe looke to all the meanes as first to Faith the same Faith that justifieth doth also purifie the heart Having their hearts purified by faith Act. 15. And as many as are sanctified by faith that is in me Act. 26.28 And likewise the bloud of Christ not only covers but also heales Hebr. 9.14 How much more shall the bloud of Christ who through his eternall Spirit offered himselfe to purge your Consciences from dead workes c. It hath not onely vertue to take away the guilt of Sin but it is effectuall also to purge the conscience from the power of sinne Againe the Gospell wee preach doth not only offer Christ but likewise cleanseth You are cleane through my Word Ioh. 15. And in the hundred and nineteenth Psalme and the ninth verse Wherewith shall a young man cleanse his way by taking heed thereto according to thy Word The Spirit as it is a Spirit of Adoption so is it of Sanctification making clean the roome where it dwelleth and making it a fit Temple for the Lord. Consider the Sacraments Baptisme doth not only wash from the guilt of sin but from the filth of sin also from the blot and deformity of sinne And so I have done with these two points how Sanctification rises from Iustification and that they cannot be separated Before we proceed to other Observations we will by way of Vse from the inseparability of Iustification and Sanctification draw this consequent that if they be inseparable we should goe to God and beseech him that having given us the first that he would grant us the second also If you have any assurance that your sins are forgiven you let him not deny you this to make you new Creatures they be inseparable and therefore you have just cause to pray him not to separate them therefore you may claime them both as your due seeing you have his promise for both and you must urge him on his promise we desire Iustificatioâ—â—or our owne sake but Sanctification that we may glorifie God and therefore when you come to God with this request Lord make mee a new Creature that I may bring glory to thy Name that I may serve thee and do good in the place wherein I live he will not deny thee Consider but this very Sacrament which we are now going to receive you must know that the Sacrament seales the whole Covenant of God as 1 Cor. 11. This is the New Testament in my bloud that is this Cup is a signe and seale of the new Covenant which I have made with man and which is confirmed with my bloud Now what is that Covenant You shall see it it Ezek 36.26 and it containes three parts all which are sealed by this Sacrament First hee promiseth to wash them from their filthinesse that is from the guilt of their sins which is the first part Secondly A new heart will I give you and a new Spirit I will put into you that is I will make you new Creatures which is the second part of the Covenant Thirdly I will call for the Corne and will encrease it and will lay no famine upon you c. that is hee will give all outward comforts you shall inherit he Earth and be heires of the world and of â—ll in the world for the world is yours 1 Cor. 3. All and all in it is yours This is the whole Covenant of God and this hee seales to every one of you when you come to receive the Sacrament If you receive it worthily for it is the New Testament in his bloud And therefore seeing hee seales it to you that he will give you a new heart and a new Spirit and make you new Creatures you should go to him and claime it of him for you may sue him of his own bond written and sealed and he cannot deny it therefore begge it and you cannot misse of it This is a very comfortable doctrine if it be well considered For what is that that keepes a man from comming to Christ but his discouragements He thinkes it so hard a thing to be a new Creature that he cannot attaine it that he cannot leave such a course of life and therefore he stands off and though he will come in yet he will not as yet because it is a bondage intollerable But you do not consider what it is to have a new Nature If it were to have a new life and an old heart it were otherwise but the Lord will give a new heart and if he will not deny you but make you new Creatures you may be encouraged to goe to him If there be any Rebellion in your heart any untowardnesse in your nature if you goe to him for the removall of it it is
insensiblenesse of wrath Answ. Containing in it the proofes of the Doctrine Gods wrath is a Treasure 1 Because our sinnes adde to his wrath 2 Because it lies still for a time 3 Because in time it is expended Sinne is like a stormie cloud Simile Object 2. From the generality of sin Answ. Yet all sin not alike And therefore are differently punished Vse 1. Of the Point To see sinne in its effects Which is urged from the Terrour of Gods wrath Object From the not present feeling of Wrath. Answ. It is not felt because it is not apprehended 2 Sinne remains on Record 3 And at length God will strike once for all Object The remedy prescribed is to meet the Lord. Answ. Which consists first in Humiliation In Reformation Object The smalnesse of sinne Answ. The least sinne is disobedience against God Instance of the example of Saul The example of Adam Every sinne is the setting up of another God A difference betwixt a godly and a wicked man in regard of sinnes No sinne is small for it is committed against an exact Law Mat. 5.18 The third generall point Zeale turnes away wrath 1 Proved by Scripture and instances 1 Elijah The truth of it appeares from the danger of luke-warmenesse Coldnesse provokes as much sinne Which is a stirring up of affection 2 For the Lord. 3 There must be with it intention of action Vse 1. Not to discourage those that be zealous The frequency of such discouragements The ill effects Zeale and Religion the pillars of Church and Common-wealth They are Gods Pearls though cast out in the world Vse 1. Containing many Convictions of our want of Zeale 1. From the formality of the Times 2 Conviction From our want of affection for the Lord. 2 Against sin Differences betwixt Hatred and Anger 1 Hatred is constant 2 It sets against the whole Species 3 It â—ests not but in uttâ—r deâ—tâ—uction Iudge of our Anger by these â—arkes 3 Conviction From our want of courage for the truth Object From the danger of too much boldnesse Answ. Danger of Excesse must be prevented by a well regularâ—â—g our boldnesse The Objection is prosecuted And more fully answered 4 Conviction From our want of Zeale for the Church Zeâ—le for the Church is acceptable to God even when he is angry with her It is dangerous to wrong the Church Direction what wee must doe for the Church Abroad At home Concerning the Church at home three things are â—â—mmended to â—onsideration Execution of Iudgement Specially against three things 1 Whoredome 2 Idolatry 3 Injustice 2 Contention for the Faith To which we should be provoked by the practise of her enemies Advancement of the Ministery By setting a Candle in every candlesticke By keeping out dogs that will devoure 4 Generall point If we be not zealous Gods jealousie grows hotter And his messenger must have an answer Meanes to stop his wrath is to stand in the gap Which consists in faithfull prayer 5 Generall point Iealousie for the most part shall proceed to utter destruction Two great deliverances we have had Beware the third time The story of Ahab is considerable to this purpose There is a double feare 1 A feare that puts us upon indirect means 2 A feare that sets us to work on good meanes 2 Chro. 15.2 Doct. Iustification and Sanctification are inseparable 1 How Sanctification ariseth from Iustification 1 By the worke of the Spirit Objects Answ. Quest. Answ. 2 By certaine actions in the minde and heart which are the effects of the Spirit in him 1 Vpon the understanding 2 Vpon the affections 3 Selfe-love is sanctified 4 Ingenuitie is wrought 5 Noblenesse of Spirit 6 A strong inclination 2 Sanctification and Iustification are inseâ—â— Reason 1. Reason 2. Reason 3. Reason 4. Reason 5. Vse 1. Pray that seeing God hath justified us he would also sanctifie us Encouragements to pray for Sanctification 1 Gods promise in the Covenant 2 The Covenant sealed in the Sacrament 1 Cor. 11.25 opened 3 The Covenant confirmed with an oath 4 The end whereunto the Sâ—crament is appointed 5 The successe that others have had by Prayer 6 The great importance of it to us Esay 25.6 opened Ephes. 5.18 opened Vse 2. Set Sanctification as high in our esteeme as Iustifiâ—aâ—â—on The excellencie of the New Creature 1 Above old Lusts. 2 Above all worldly excellencies Object Answ. Two conditions of Adam Object Answ. 1 Iohn 3.2 Eccles. 10.5 Prov. 22.4 Vse 3. Take heed of challenging Iustification without Sanctification Iohn 3.18 Matth. 3.8 Object Answ. Signos of a new Creature 1 A Sense of it â—â—ct 26.18 2 The Vniversalitie of it 1 Cor. 5.7 Object Answ. 3 Looking upon every thing with a new eye 2 Cor. 5.16 4 New workes 2 Cor. 4.20 A New Creature what Three things in it 1 The heart must be new moulded or cast into a new frame 1 Principally his inclination is changed Quest. Answ. How this alteration of the inclination may bee knowne 2 This change is in his whole Conversation Vse Answ. 〈…〉 new 〈◊〉 itie of â—odlinesse The new quaâ—â—tie what 2 It must be done by infusion of a new qualitie of godlinesse The new qualitie what Object Answ. Vse 3 There must be a mortification of the old man Vse 2 Vse or Consectary 1 There must be something lesâ—e than corrupt nature Where â—â—od forgiveth hee healeth where he pardoneth he purifieth Reason 1. Reason 2. Reason 3. Caution Note 2 As there must be lesse than corrupt Nature so there must be more than meere Nature Observ. 2. Observ. 3. Observ. 4. Observ. 5. Observ. 1. Those that are in Christ have another Nature When a thing is said to be Naturall Caution Vse 1. Not to deferre comming to God Vse 2. Content not your selves with any thing if this be wanting All the desires that come from Nature are nothing 2 Morall Vertues 3 Transient acts of Holinesse 4 Good Intentions and Purposes Vse 3. Looke that good performances be naturall to you Quest. Answ. Simile Object Answ. Simile Vse 4. To abhor the old nature and to â—â—â—ke to have it chanâ—ed Rom. â— Quest. Answ. Vse 5. Feare not falling away Object Answ. Vse 6. Be not discouraged with the difficultie of any duty Vse 7. A change of nature is a ground of comfort Quest. Answ. Observ. 3. It must be a new Creature Consectaries thence 1 That we are redeemed from old Customes Custome hath many advantages against us 1 It gaines upon our judgements 2 It is troublesome to alter it 3 We plead for it 4 It breeds Senselesnesse Consect 2. Wonder not that the world wonders at thee Consect 3. Pull downe all that is old Object Answ. Quest. Answ. Consect 4. Wonder not at the unevennâ—sse which is found in the lives of the bâ—st men Object Answ. Difference between unevennesse in the Saints and in the wicked Object Answ. Object Answ. Object Answ. Consect 5. Expect a
true they might doe more if they would they might keepe the Law of Nature better than they doe and for that they are condemned Againe as we are condemned for Adams sin though we did not commit it so we are saved by the righteousnesse of Christ though we did not performe it and therefore there is an equity in that regard Wee can see an equity for our Salvation and is there not as much equity in the other that we should stand guilty of it though we never acted it For as we are condemned by Adams sin though not done by us so are we saved by Christs righteousnesse though only imputed to us So that in equity the severe righteousnesse of the Law should be required of us though we have not power to fulfill it Now that we may not stay in Generals only telling you that the Law of God is holy and pure and you carnall and contrary to it we will come to particulars And that we may helpe your memories observe the breaches of this Law in the severall faculties of the minde And we will begin first with the Generall the generall sore over-spreading all our nature and that is it which the Divines call Originall sinne first consider that and see how your nature is full of all unrighteousnesse and ungodlinesse First I say consider your originall sin and the generall corruption of your nature thereby Iohn 3.6 Whatsoever is borne of Flesh is flesh And Rom. 7.18 I know that in me that is in my flesh dwelleth no good thing Marke that he sayes no good thing Wee thinke wee have something that is good for all our generall corruption but there is nothing good at all As Gal. 3.22 The Scripture hath concluded all under sinne Not onely all men but for the word is in the neuter Gender all things Therefore in Gen. 6.5 he doth not only say The frame of a mans heart is evill but it is only evill and alway evill In all actions at all Times This is a common Truth but men consider not of it they thinke there is some goodnesse in them they will not be perswaded of this Truth in good earnest And therefore when a man comes into the state of Grace it is not mending two or three things that are amisse it is not repairing of an old house but all must be taken downe and be built anew you must be New Creatures And therefore God promises I will give you a new heart and a new spirit For all is out of order and nothing good And there is an equity in this for as in Psal. 49.12 Man being in honour abideth not but is like the beasts that perish That is as God raised man above himselfe giving him supernaturall glory in which he was created for he was created in holinesse and perfect righteousnesse so man not keeping this condition he was cast beneath himselfe And in this there is equity that being raised above himselfe having an holinesse given him transcending common nature he should now be made worse than himselfe even as the beast that perisheth Consider this corruption and know it is a thing that makes you loathsome in Gods sight For this Tit. 1. ult Men are called Abominable that is men that God abhors as you abhorre the snuffe of a candle or name any filthy thing your nature abhors such is the nature of men to God You know how we hate Toads and Serpents for their loathsome poisonfull nature though they doe us no hurt Now God lookes on the corruption of our nature as we looke on Toads that are contrary to us against which we have an Antipathie It is disputed by the Schoole-men whether this be unum peccatum one sin or moe we may easily answer it It is one in act one in essence but many in vertue and power and efficacie As a seed is one individuall but it is many as many branches may arise from it As Drunkennesse which will better expresse it is but one fault but it disorders the whole man neither the head nor the feet nor the reason is excluded So originall sin though it be but one sin yet it distempers the whole man it sets the wholâ— soule out of order And when the Instrument the heart is out of tune every sound every action is unsavoury and sinfull and thus should you looke upon your selves It is further disputed whether this be privative or positive likewise I answer It is only privative it is nothing but a meere want of righteousnesse But seeing it fals upon an active subject as the soule of man is which is never idle but ever stirring thence it comes that the habites and fruits thereof are active and positive It is true the want of sight to guide is enough to cause errour but the vigour of nature is enough to make it positive Therefore Divines say well It is not only compared to Darknesse which is a meere privation of light but to sicknesse where is not only want of health but corrupt humours which are contrary to health That is the first thing to be considered even the corruption of Nature which is in you which will exceedingly aggravate sin as I have shewed heretofore and shall more largely hereafter have occasion to speake of it Therefore I will say no more of it now but so much shall serve for the generall Originall corruption that is in us And now we will come to the particular faculties and will shew how they are corrupted that we may know our selves and the truth of this point which I am to prove that the nature of man is full of all impiety and wickednesse And first we will begin with the Vnderstanding or minde of a man In this marke first the Vanity of it How ready it is to attend to trifles which was the disposition that the Apostle found fault with in his Epistle to Timothy and others That they gave themselves to Fables and Genealogies and this is in every man by nature How full of questions were the Schoole-men and so every man is ready to turne Religion into questions of curiosities which shewes a sicknesse in the understanding it sets a man on worke to finde out what is propounded to it that hee may not lose his labour And thence come so many errors this is the vanity of the mind The Lord knoweth the thoughts of men sayth the Psalmist that they are vanitie And this should humble us that our minds are no more ready to attend the meanes of salvation As the Schoole-men spent themselves in idle speculations so are we ready to attend to idle questions but that which is wholesome and sound we neglect Secondly consider the blindnesse of the minde we are unwilling to learne and so long must needs be in an Errour and not come to the knowledge of the Lord. To other things we are forward enough but to doe well we have no understanding Therefore it is that men continue ignorant notwithstanding
them hurtfull but grasse is good and usefull But corne and flowers of the chiefest sort the earth cannot bring forth without plowing and sowing so it is with mans nature Take it as secluded from Grace it is able to doe two things to bring forth Sinne and Lust which comes from the corruption of it and likewise many excellent vertues which proceed from common nature which is in a man unregenerate as well as sinfull nature These things be good and very commendable but this is their fault they goe no further there is no more than nature in them they are very like true Grace as false Iewels are like true ones and as your wilde corne is like true corne there is a great similitude betweene them but yet there is a great deale of difference if you looke on them with a curious eye and judge of them with a righteous judgement Fourthly for matter of Actions it is true they doe many things but they fall short in these two respects First they doe not all they are alway wanthing in something It is not said Herod did all but many things He heard Iohn gladly and did much this rule will not faile they are not general in their obedience there is not a generall change Now the effect cannot goe beyond the cause but it is true of the regenerate They are New Creatures every way and therefore there is a generall observation of the Law of God I speake of an Evangelicall observation competent to the Saints I say they have a respect to all the Commandements the other have not because their hearts are not fully not generally changed they have light but it is shut up within the compasse of one faculty it turnes not the soule into light and therefore they know many things and doe many things yet because the worke is not generall they have still some exception something there is wherein they favour themselves some duty there is that they omit and that constantly from time to time Againe as they doe not doe all so what they doe they doe not in sincerity they doe it not to the Lord but for other respects for themselves for credit or applause to winne love and good will among men or to avoid shame or they doe it to escape judgement and to attaine that safety which Nature it selfe may desire or else to satisfie naturall Conscience many other respects there be but they doe it not in sincerity to the Lord. But it may be objected when they do things in secret doe they not doe them to the Lord It is true they doe it to him as to a naturall good as a Iudge that punishes and rewards as a Dispencer of good and evill so they doe it to the Lord but not to him as a Father as holy and pure as abstracted from all punishment and reward they doe not fix their eye on the Person of God to love him to desire favour and Communion with him after this manner they desire him not and so they faile in the good actions they doe Fifthly and lastly there are two men in Civill men before Regeneration that is an instigation to that which is good and a reluctancie to it a renitencie against it something contrary thereto as well as in the Regenerate but you shall finde them to fall short of the Saints in these foure regards First this Combate in them differs from that in the Saints in respects of the subject it being betweene the Conscience and all the rest of the Soule The Conscience sayes such things must be done but the rest of the faculties rise in rebellion against it because as I told you the light is shut up there and all the Soule is not enlightned but in the Saints the Controversie is between every faculty and it selfe between the understanding and it selfe betweene the whole Soule as it is compared with it selfe there is something good in every part of it and something ill and these two conâ—end Secondly as it differs in the subject so likewise in the object the contention is about different things A civill man that is one that hath many excellent and good things in him but yet is unregenerate for that I meane by a civill man may have a controversie with himselfe about many things belonging to honesty vertue sins of the greatest extent such as he is able to see as in a darke night we see the Starres of a greater magnitude but the other are hid from us but there is something spirituall things that belong to the Image of God to the life of Grace which he makes not Conscience of cannot contend about for he understands them not He may be troubled about many evils and if he fall into grosse sins there may be a Contention in him after he hath committed them as well as before but the spirituall perfomance of duties which belong to godlinesse and true holinesse is not controverted and so they differ in the object Thirdly it differs in regard of the effect and issue of the Combate In a naturall man where there is a strife you shall finde this the issue the better is the loser and the worse is the gainer as it was the speech of Medea Deteriora sequor but it is not so with the Saints for in their Combate ordinarily they have the better as Paul when this combate and strife was within him he was still so sustained by the Grace of God that he had the victory and that I take to be the meaning of that in 2 Cor. 12.9 when there was that strife in him about the thorne in the flesh that is some strong lust that Satan had sharpned against him The Grace of God was sufficient for him and in the issue thereof he did Meliora sequi but the other goes away with the worst Fourthly and lastly there is a difference in regard of the Continuance and durance of this Combate in carnall men it continues not to the end but they give over and this you shall also finde they stand not at a stay but grow worse and worse for that is a generall Truth Evill men shal wax worse and worse there may be a contention for a time the two men may for a Time be in an Aequilibrio the ballance may hang equall for a while but at last they give the raine to their lust they are weary of contending but the Spirit in the Saints growes stronger and stronger as it was said of the house of Saul it waxed weaker and weaker but the house of David grew stronger and stronger And as it was said of Peter When he should be old he should be carried whither he would not shewing by what death he should glorifie God that is this strife should continue til he was old till the latter end of his dayes yea and about that which is hardest of all that is to resist the desire of life to be content to die for CHRIST So you see how farre they
the worke is so farre accepted as it hath an operation on our hearts and affections It is so in every duty as in Prayer when you call on God in private doth God regard the words of a prayer No but ' its working on your hearts ' it s humbling of them ' it s bringing of them into frame and making them perfect with God every day by a thorow renewing of your repentance and this is the doing of the thing Amongst your selves if a servant doth onely make a show of doing a thing it is not regarded but hee that brings the thing to passe is accepted of you and that is it which the Lord requires and accepts in our performances Now we shall see that this Text will helpe us to all that is required in a Fast as will appeare in the particulars Phineas the sonne of Eleazar c. In the former part of the Chapter the disease is set downe and that is Sinne which is indeed the onely disease of the soule illustrated from two consequents First from the wrath of God who as the Text saith was very angry with Israel for they had committed whoredome and joyned with Baal-Peor That was the disease the sin for which they had brought on them Gods wrath And secondly from an effect of that wrath the Plague God struck them with pestilence that is the punishment In this verse is set downe the remedy and that is the turning away of Gods wrath For as the Physitian sayes Morbi curantur contrarijs so it is true in Divinity as the wrath of God was the cause of the Plague so the turning away thereof is the remedy This turning away of his wrath is set forth by the cause of its turning away and that was the zeale of Phineas while hee was zealous for my sake and that is made good by two reasons One is in the latter end of my Text therefore have I not consumed them in my jealousie As if hee had said If Phineas had not beene zealous my jealouâ— should have burned more and more and the jealousie of that should have beene utter destruction The second is Gods owne Testimony set downe before my Text. The Lord himselfe said unto Moses that his wrath was turned away I will say no more for opening the words but in them you shall see these five points lye evidently before you First in that the removall of the Plague is attributed to God and to the turning away of his anger this is clearely deduced That it is God only that doth good and evill for you see his anger brought the Plague on them and the turning away of his anger healed them againe Secondly it is sin that causes Gods anger anger in God hath alway relation to sinne for sinne is the cause of it Thirdly the way to turne away the Lords anger is zeale for his sake Fourthly if there be want of this zeale among us his jealousie shall grow hotter and hotter it shall encrease upon us more and more Fifthly and lastly the issue of this jealousie of his will be utter destruction Wee will begin with the first which is That it is God onely that doth good and evill to every Nation to every Church and Kingdome yea to every particular person As you see here it was not the corruption of the Aire that brought the Plague nor the clearing of it with fâ—ost and wind that turned it away but the cloud of the Lords wrath shed this storme on them and when he was appeased with them there followed health and peace The Lord wounds and the Lord heales For what is the Plague but a sword in the hand of an Angell who drawes it out and puts it into its sheath againe at his Masters appointment And is not there the same reason of all other evils Warre you know is a terrible thing when Enemies come as Bees on a Land but doth not the Lord hisse for them And againe they are driven away as with a breath at his appointment Famine is a leane devouring evill which causes the Land to eate up the inhabitants thereof but is not the Lord the onely cause of it Doth not he make the Heaven as Brasse and the Earth as Iron Doth not he when he will open the windowes of Heaven and unstop the bottels of the clouds and powre outraine unseasonably And is not hee the cause of death which is the journeys end of both the former To which every one of us is subject yet wee consider it not Though we see men fall from the Tree of Life every moment yet wee regard it not This the Lord takes onely to himselfe Psal. 68.20 To the Lord belong the issues from death and therefore let us give to the Lord this great Prerogative of his That he onely doth good and evill and let no man question it You will say who doth question it It is very true we doe not question it in words but if we question it in our deeds it is an argument that our hearts make a doubt of it though our tongues doe not question it Therefore let us examine the matter If wee thinke the Lord onely doth good and evill why then will not we obey him and serve him and please him in all things But provoke him to anger by our words and by our workes as the Prophet speakes Perhaps you will say to me as Saul answered Samuel when he came from the warre of the Amalekites Oh thou blessed of the Lord I have fully kept the Commandement of the Lord but saith Samuel If thou hast done so What meanes the bleating of the Sheepe and the lowing of the Oxen So I say to you if you obey the Lord what meanes so many sinnes amongst us What meanes Fornication and Whoredome which is so frequent What meane those Oathes amongst us for which the Land mournes Not onely greater oathes but smaller oathes which exceed the greater for frequency though the greater exceed them in that they take the Name of God in vaine Againe what meanes the breaches of the Sabbath Of which I will speake a word by the way and that you may know that I doe not blame you for that as a sinne which is no sinne I will make this digression Doe you not think that Sabbaths are to be kept and to be kept holy I will name but two reasons to make it good you shall finde them in Esay 57.30 It is My Holy Day First it is a Holy Day and if it be holy you may doe nothing thereon that is common A Vessell that is sanctified and made holy may not bee imployed to take up common water or used in common services for it is holy So the time of the Sabbath is holy therefore you must not spend it about common actions for if you doe you prophane that which is holy Seeondly it is My Day and if it be My Day rob mee
judgement and righteousnesse in the earth As if hee had said if these things were able to doe you good or hurt you might rejoyce in them but it is I the Lord that show justice and judgement and am onely able to doe all So in Psal. 62.10 If riches encrease set not your heart on them and why For power belongeth unto God But they might object The Lord useth the meanes that is answered in the last ver It is true but GOD rewards according to our workes and not according to our meanes And so much for the clearing of this and now wee will apply it First if the Lord be able to doe all good and evill then learn we hence to see God in his greatnesse the Lord is forgotten in the world we doe not see him in his greatnesse and Majestie and Almighty power if we did it would draw all our thoughts and affections to him which are now occupied about so many severall fancies I say they would be all pitched upon him whereas seeing they are conversant about pouerty and riches and friends and disgrace as able to doe good or evill it is an argument we attribute that to the creature which belongs to God which is no better than Idolatry as in Colos. 3.5 Mortifie your earthly members fornication uncleannesse and covetousnesse which is idolatry marke that Now Idolatry is of two sorts either when you worship the true God in a wrong manner or else when you make the creature God and that you doe either when you conceive the creature under the notion of God as the heathen did the Sunne and Moone and as the Papists doe the bread for if there be Idolatry in the world that is Idolatry or else when you attribute to the Creature that which is proper to God that is when you place your comfort and safety in the creature and so place your joy and delight in him And thus wee doe when wee thinke riches or poverty by their presence or absence can do us good or hurt Esay 41.23 you shall see there the Prophet useth two arguments to prove that Idols were not gods First They tell us not things to come Secondly They doe neither good nor evill As if hee had said if they could doe good or hurt they were gods yet there is a secret opinion that lodgeth in our breasts though we observe it not that these things can doe us good or hurt and therefore because our affections follow our opiâ—nion we lust after them inordinately and thence it is that they steale away our hearts as as Absolom was said to steale away the hearts of the people that is hee who was not the owner tooke them And secondly he did it secretly and so deale the creatures with us when we have a secret opinion of them The rich man in Luke having much wealth about him concludes Now soule take thy ease And when Davids Mountaine was made strong he sayes therefore I shall not be moved and have not wee the same thoughts in us Are not wee ready to thinke if I had such an advantage such a friend I should do well But I say to you that if you had all these you should not bee a jot the better nor in the want of all these are you a jot the worse for it is God onely that creates peace and commands comforts that you may set downe for a conclusion That is his Prerogative Royall and thence it is that we must love him with all our hearts and withall our soules thence it is that we are not to regard the creature at all because he onely can make our lives comfortable or not comfortable If this were beleeved how would it change our joyes into teares What an alteration would it make in our lives If we did beleeve it indeed should wee bee so taken up in seeking of wealth and outward excellencies and not rather in growing rich in faith and good-workes If it were well planted in our hearts we should minde nothing but grace and sin for you know grace onely findes acceptance with God and sin onely provokes him to anger And indeed what in the world else is worthy our intentions you may joy in these things but still remember the Apostles rule Buy as if you bought not and grieve as if you grieved not c. Why so Because these things can doe you neither hurt nor good if they could they might have your intentions but they cannot Therefore doe as Moses did Heb. 11.27 He endured for he saw him that was invisible What then Therefore he forsooke Aegypt not fearing the wrath of Pharaoh When hee saw God in his greatnesse when hee saw him that was invisible that is when he saw him as if hee had beene visible it removed all feare of the creature When a man sees the Sun what is a Candle or torch to him And so will all these things seeme to thee if thou couldst see God in his might If God only doth good and evill why then doe you hasten after outward things and weary your selves in vaine for that which will not profit Therefore the Schoole-men call sin Aversio a Deo and Conversio ad Creaturam a turning from God and a turning to the Creature But you will say to what end then are the creatures And what will you have us to doe I answer you may make use of these things I deny you not that liberty onely use them with a dependant affection so as still you have an eye on God you may take water out of the streame so as you have an eye to the Fountaine you may take light from the Aire so as your eye be on the Sunne So that if the glory of the Sunne set you account all your light to bee gone though you have the Aire still that is you may enjoy all these outward comforts you may use your wealth and friends and have wife and children c. but your comfort shall not be more nor lesse nor your prosperity longer nor shorter than as God is pleased more or lesse to shine on you by the enjoyment or want of whose favour you may be happy in the want of all and abundantly miserable in the having of them all Therefore saith the Prophet You have forsaken God the fountaine of living waters and digged to your selves Cisternes that will hold no water What is that It is as if the Lord said what doe you meane It is the Lord that doth all he is the Fountaine and the creatures are but Cisternes and all their comfort is but borrowed Againe you have in God living waters that is comforts of a better nature but the water that you finde in these pits is but muddy water Againe he is a fountaine that is never drawne dry but these are broken pits that hold no water Againe if God onely doe all good and evill then let us consider that what businesse so ever wee have
turnes away the wrath of the Lord. Therefore remember these in particular and consider what it is to spare in this case Saul was lost by sparing Agag and remember what Elijah gained and Iehu gained by being zealous The manner we will wholly leave to you onely be zealous for the Lord. The second thing you must doe for the Church to turne away the Lords wrath is to contend for that which maintaines the Church I meane Faith maintaine that which maintaines you preserve that which preservs you the whole Church and Kingdome Wee will therefore commend to you that of Iudges I exhort you saith he that you contend for the faith which was once given to the Saints Marke it you are to contend earnestly for so much the word implies herein we are to be contentious men The very example of our adversaries may teach us to contend for thâ— Truth if we consider how they contend fâ—r the contrary if we observe what unity there is among them what joynt consent in opposing the truth Againe remember what you are to contend for it is for Faith for the whole doctrine of Faith every jot whereof is precious and it is the faith that was once given to the Saints As if hee had said looke to it if you lose it it shall be recovered no more Christ will not come againe from heaven to deliver this point of doctrine And againe it was once delivered to the Saints for what Certainly to be kept as we keepe Pearles and Iewels that it may not suffer the least detriment And let no man say he hath nothing to do with this for it is the common faith which every man hath to doe with you know in common things wherein every man hath interest every man is ready to maintaine his right Consider this and stand for the whole Faith for all the doctrine of Faith and know that these are matters of exceeding great moment all that we have said before of the punishment of Injustice Whoredome Idolatry and Superstition c. is not so much as this for a man may turne aside to these sins and yet have a right judgement but so long as the judgement is perverted the soule is irrecoverable Againe these are of exceeding great consequence for what Elisha did with the Syrians who when they thought they were led to the man whom they sought to take were brought into Samaria to be taken the same falls out where there is an errour of faith that which men think builds them up unto the Kingdome of GOD leads them to that which will bee their destruction Therefore contend for the Faith for the whole doctrine of Faith for every point of Faith and remember to contend for it earnestly The third and last action that wee will commend unto you is this Labour to doe that most which will most glorifie God that is endevour to set up a learned Ministery in the Land and Church you know it is a great complaint My people perish for want of knowledge and who are they that perish Acts 20.28 Even the flocke that God hath purchased with his owne bloud And at whose hands must it be required It is true we are the Vines that beare the Grapes but you are the Elmes that must hold up the Vines It is true wee are the Shepheards to defend the flock but it must bee your care to see that every flocke have a Shepheard Is it not a lamentable thing to see how many perish for want of knowledge in Wales in the Northerne Countries and in many places besides Is it not your part to take care and labour as farre as you may that every Candlestick may have a Candle set in it to give light That every Pâ—rish have an able Preaching Minister It is true every Parish cannot be provided for alike Starres are of different magnitudes some Stars are greater some are lesser some Starres shine not at all some againe shine in another Hemisphere and not in our owne some shine like Meteors for a little time and then disappeare againe let it be your care that all Sâ—rres that are in the firmament of the Church I meane those that are to dispence the mysteries of salvation may though weakely yet like true Starres shine These things wee must commend to your care onely remember this you know the wrong that is done to the flock if dogges be suffered among them therefore let them be removed I meane those that endeavour to put out the light that so they may the better prevaile and teach their doctrines of darkenesse As when the day is done the beast wanders abroad and doe not we finde it so amongst us For where doth Popery abound so much as in the darke places of the Kingdome I beseech you consider this and be zealous I should have added more but so much shall serve for the third point The other I will but name and indeed I will the rather name them though I doe no more because they follow so one upon another You have heard that GODS anger brings all evill that sinne is the cause of that anger that it is zeale that turnes away that anger Now Fourthly it followes that if you be not zealous his jealousie shall grow hotter it shall encrease more and more The very word Iealousie hath something in it when the Lord looks on a Church or Nation the losse of their affection breeds a jealousie which is intended more and more if there be not care to prevent it Therefore when the Lord is jealous he sends some tokens of his jealousie as when a man strikes we know he is angry so when the Lord sends a plague among us we may conclude he is angry When a messenger comes the sooner he hatâ— his answer the sooner hee is gone but hee will stay till hee hath his answer and will the Lord send this messenger in vaine Doth hee not send it for an answer And what is the answer the Lord lookes for That you fast and pray and humble your selves and turne from your evill wayes and bee zealous for his sake What else is the end of all his judgements Are they not as medicines or plaisters to heale a Church or a Nation or a particular person They will stick on till the sore be healed but when it is healed they will fall off so you shall finde these judgements of the Lord as long as wee remaine unreformed they will stick by us till we bee healed the playster wil continue Therefore are those phrases in Scripture his hand is stretched out still and still as in Deut. 28. Till wee be healed hee will not make an end of correcting he is now as it were engaged and you know when a man is engaged to proceed in a thing hee must goe on till hee hath brought it to an issue else it will be counted rashnesse and doe you thinke the LORD will turne from his wrath now it is begun
abound The Apostle saith It is impossible that those that are dead to sinne should live any longer therein as if he should say Set aside all your carnall reasonings it is impossible for him that is dead to sinne to live yet therein how can he as if he should say Whosoever is in Christ the Spirit of Christ is sent into his heart that mortifies sin so that he cannot live any more in it there is such a change wrought in him hee is a new Creature if hee be once in Christ that is the first rise as soone as we are justified the Spirit of Christ is sent into our hearts But is not the Spirit sent into our hearts before when he workes faith It is true but the meaning is when wee are once in Christ the Spirit of Sanctification is shed more plentifully and in a greater degree than before for there is a certaine work of the Spirit that begetteth faith and the same worke of the Spirit in its time begetteth the degrees of Sanctification But now that this may not be in notion only we will shew you how the Spirit workes this that you may not think these to be things carried in clouds and to have place only in our understandings but that you may know it in the experience that every man finds in himselfe that after hee hath taken Christ there is indeed such a Spirit shed into his heart that changeth him For the understanding of this know that when wee come to invite men to come into Christ as it is all our businesse to invite men to the marriage all the world stands out and every man gives that answer that they did in the Gospell they have bought farmes and married wives every man is so set on these outward things that his carnall heart carrieth him to that they will not hearken to us so that we may preach in vaine you see to how many Christ himselfe preached in vaine and the Apostles had preached in vaine if there had been no more than their owne preaching So likewise now the Spirit is sent into the hearts of men that when wee come and invite men to come into Christ the Spirit also secretly compels them to come in Wee are indeed bidden to compell men to come in but unlesse there bee another compeller that is except there be the Spirit within to doe it the worke is not done unlesse there be two compellers at the same time the Holy Ghost within preaching to your hearts when we preach to your eares except there be two callers that when wee call men the Lord send his Spirit to call you too it is in vaine And that you may understand this you must know that it is as hard a thing to move a man to leave his pleasures and divers lusts and his vaine conversation as to turne the whole course of nature which I call the instinct that God hath put into every creature to move that way that it goeth as the water to move downward and the fire to goe upward Thinke with your selves now whether there must not be an Almighty Power to turne the course of nature because the heart of man naturally goes downward to sinne it descends downward with the same propensity it hath the same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as we call it the same forwardnesse and pronenesse to evill that any naturall thing hath to goe the course that is naturall to it Now unlesse there be an Almighty Power to turne this course of Nature no man will ever come to Christ. As for example That rectitude of Gods Image that is expressed in the Word come to experience and looke upon every mans heart living and see whether it be not quite contrary to it in all things even as contrary as the motion of the stone is from ascending towards the heavens but when the Spirit commeth he turneth this course of Nature Now when wee come to doe this doe you thinke that any man in the world is able to worke it in the hearts of men It is true a man may goe thus farre It is possible for a King or for a man in authority to set preferments on the one side and punishments on the other to make a man to doe much or to suffer much but all this while here is but a turning of the actions of men but to turne the inclinations of mans heart it is proper only to God man is not able to doe it in any particular If a mans heart be set upon covetousnesse Christ saith it is impossible all the men in the world can change his heart But put the case a man could doe it as no man can if he could turne a mans heart it would be but in a particular or two but to turne the whole frame of the heart to make a generall change to make him another man another Creature It is impossible for any man in the world to doe it Or put the case he could doe so it must be after long reasoning but to do it upon the sudden and at one Sermon as the Spirit sometimes doth to take one word and by it to change the heart of man it must needs be the worke of an Almighty Power Therefore in the 2 Cor. 3. Chap. and the last verse when the Apostle speakes of this great change he saith when we reade or heare the Word we see there the Image of God as one seeth his face in a glasse and are changed into it from glory to glory that is from one glorious degree to another But how is this done It is done saith he by the Spirit of the Lord. As if he should say It is impossible for a man to be turned into the glorious Image of God and not by the Spirit of God A man may as well say I will make a clod of earth a shining Starre as to say he can make the carnall and dead heart of man to be like the Image of God It must be the Spirit of God himselfe that must doe it it is a work above Nature It is therefore done by the Spirit which doth so enlighten the understanding and so bow the will that whereas before there was in man such a strong appetite such a strong propensity to ill such a strong inclination that would over-weigh all the reasons that could be brought to the contrary when the Spirit hath wrought this work there is such a contrary inclination such a propensnesse to God and to that which is good that it over-ballanceth all the temptations that the world the flesh and the Devill can lay against it Is not this a mighty Power that must doe this that whereas there was in a man before such a strong inclination to sin there is a disposition so contrary now such a desire wrought in him such a strong impression that carries him to God to Christ and to holinesse that let all the reasons in the world be brought to the contrary they cannot keepe
will briefely shew you how you shall discerne it First you must know you shall have a present Sense of it you shall feele it in your selves you shall know that such a change is wrought in you for this is the difference betweene the Soule of a Man and the soule of a Beast a Beast cannot returne upon his action to know whether he have done such a thing or no but the Soule of a Man is able to doe it it is capable of reflect Acts as we say it can recoile and returne upon it selfe and can consider what is done with it therefore examine thy selfe by this thou mayest know whether such a change be wrought in thy heart or no. See it in other things thou canst tell what thou delightest in thou canst tell what thine inclination is for a mans inclination is of a quick sense it puts him forward it carries him to that which he desires therefore thou mayest see the scope of this thou mayest deceive another thou canst not deceive thine owne heart especially in judging this whether thou be a New Creature If thou judge strictly of thy selfe if thou have a right rule to examine it by the present sense of it may be an assurance that thou art made a New Creature for to be a New Creature is nothing else but to be turned upside downe when a man changeth his course as it were from East to West when hee sailes to a quite contrary point of the Compasse when the Rudder of his life is turned therefore Paul saith he came to preach To turne men from darknesse to light from the power of Satan of God Therefore there is a contrary course it is a turning it is true if the New Creature were but a buckling but a bowing of the course it would be hardly discerned but when it is from contrary to contrary such a thing is easily found I know such a thing as I hated now I love it I know such a duty that was tedious now it is delightfull such a thing I could not doe now I can performe it go thorow all the parts of thy life thou mayest have â— present sense Wonder not at this Doctrine for if it were not thus no man could have assurance at the first conversion of his heart to God if it were not that you might judge your selves by a present sense you have by that alteration by that reflect act of the Soule for when I say sense I meane that inclination of thy Soule If wee could not judge our selves by that no man at his first comming to CHRIST could judge of himselfe till he had staied some time and then at what time shall we set limits shall we stay at a day or a weeke or at a moneth or a yeare or seven yeare therefore a man may have assurance from the inclination of his Soule that there is a change in him or else we should never be able to comfort men in an exigent For except they had had triall except they had a long time to live except they might come to converse and be put upon it by temptation and triall no man could comfort himselfe therefore that is one thing to try it you shall finde a change wrought you shall finde the inclination of the Soule turned another way Goe thorow all the particulars looke thorow the whole rectitude of the Image of God expressed in all the graces of that whole line and look to your heart what it was before and thou shalt finde in every thing an alteration that is one thing to judge it by Secondly you shall judge something by the universality of it Whosoever is in Christ is a New Creature The meaning is not that the substance of a man is changed but the order and frame of his Soule is altered there are the same strings as it were but there is a new tune put to them there is the same Soule the same faculties but there is a new order there Marke as it is in all things that consist in order there you must have the whole or none at all the harmony that hath not every string set right in some measure it is no harmony but the harmony is dissolved Beauty that consists in a conformity of all the parts except there bee a concurrence of all the Beauty is dissolved it is nothing so in all things else therefore consider with thy selfe art thou made all new for thou must know that God workes not by halves no man ever had an heart halfe new and old in the worke of Redemption and re-creating and repairing of mankind there is not a worke of the Lord but it is perfect It is true it is not ripe yet there is a time for the maturity of it it shall grow to full ripenesse but yet the Lord lookes on it and it must be very good that is there must be all of it therefore consider with thy selfe Art thou all new Is there not some exempted place in thy heart and life that is yet old as old as it was If there be certainely thou art not yet made a New Creature Take Iudas for example you shall finde this he had old still his covetousnes yet remained in him that was not renued thence it was that in the Passeover there was such a strait charge that all the leaven should be purged out you see how it is repeated not a jot of leaven shall be left So saith the Apostle All must be new and unleavened because Christ our Passeover is offered for us But the naturall man will say this is impossible for then wee shall have no sinne My Brethren that is not the meaning of it the meaning is that thou must be purged from all the old leaven that is thou must allow none thou must strive against all thou must hate all thou must doe thy best to cleanse it out and not suffer any to be there willingly as to take possession in thy heart it may be there as a theefe as it were as a Creeper in but otherwise it is not to be there therefore consider that Let them looke to this that thinke stoppage is paiment that take liberty in some things and think to recompence it by a more strict care in other things for when a man comes to this to super-errogate in some things and to be negligent in others It is an evill signe it is a signe thou art not a New Creature for then all would bee new I say it is an ill signe that there is no life there it is a signe that all that thou doest otherwise is but counterfeit therefore it is worth your observation that when any man serves the Lord when he doth it not with his whole heart it is reckoned as counterfeit if there bee but one old place in the heart if there bee but one old lust living there God takes all as fained Ier. 3.10 You did not turne to me with your whole
wherein consists the new man The new man consists in holinesse wrought in the will which proceeds from truth revealed unto the understanding so when the understanding and the judgement is rectified thou art made a New Creature Againe when the will is corrupt by lusts proceeding from errour in the understanding thou art in state of an old Creature The old man stands properly in lusts therefore saith Peter 2 Pet. 1.4 Fly the corruption which is in the world through lust All the corruption of mankind stands in these inordinate lusts Others wee may looke on as the fruit but this as the Root What are those lusts Iohn shewes them by three heads 1 Ioh. 2.16 The lusts of the flesh the lusts of the eye and the pride of life The old man stands in these three Take the first Lust even the lust of the Eye A man lookes upon wealth to make him happie in this life I meane no otherwise and looking upon this he lusts after it Doe but rectifie his judgement and let wealth be presented to him as it is in it selfe and hee will come to be affected with it as Paul was who accounted all but drosse and dung hee will say then why should I set my heart upon that which is nothing but vanity I say when the understanding is rectified you will looke upon wealth aright and as you shall see it at the day of death for then wee are as a man awakened out of a dreame we will looke on it then as it is Iam. 1.10 Let the Rich-man rejoyce that hee is made low for as a flower of the grasse so shall he vanish The meaning of this is when a man is made a New Creature he is brought downe in his conceit whereas before hee thought himselfe a great man because of his wealth Now Religion comes and that makes him low and let him be glad of it Why What reason hath a man to be glad of it Indeed if wealth were a thing of moment it were another matter but he was deceived Riches are but as the flower of grasse A wise man lookes on Riches as flowers of the Garden with children and the weakest doe much magnifie Indeed if they were of great moment he lost by it but as Iames saith They are but as flowers of the grasse worth little For the Lust of the flesh that is another thing whereby this old man is seene A man lookes on outward pleasures or delights as able to give satisfaction and as the greatest delights in the world let his Iudgement be rectified he looks upon them as Enemies that fight against the Soule as the workes of darknesse which he abhorres and so he comes to Lots disposition Whose righteous Soule was vexed to see the filthinesse of the Sodomites When his Iudgement is right hee lookes on them as base and vile things as Enemies unto his Soule that will be his destructioâ— For the Pride of life Man lookes on outward things as the onely excellencies which makes him admire them so but when his Iudgement is once rectified hee lookes upon them as the Apostle doth who accounted them but empty things as bubbles blowne up by Boyes To conclude when the Iudgement is rectified in stead of Errour and Deceit which is the Root of the old man whence comes these three great Lusts which are the maine and from which all the rest will follow then the lusts are dissolved and the new man comes from truth as the other is corrupted and comes from deceit So you see what it is to have this new quality to have the Iudgement rectified and the lust dissolved And not so onely but there must be new desires wrought in thee A carnall man over-values carnall things and in spirituall things hee comes farre too short like a man that lookes upon a banquet when his belly is full he hath no appetite unto it So a carnall man lookes upon Sinne and forgivenesse But when a man hath his Iudgement rectified he comes to have many holy desires and in this stands the New Creature Againe it comes from knowledge of the Spirit But you will say we have knowledge and if that would doe it then they that know most are best men But you must know what kinde of knowledge this is The new man must be renued in knowledge This is such a knowledge of holinesse as the Holy Ghost reveales unto us and except this knowledge be revealed unto you our revealing is nothing We preach Wisdome which the Princes of the world know not neither can know Take Aristotle or others which are the Princes of the world for wisdome they know not these things nay if they were taught them they could not learne them for they are revealed by the Spirit and if wee preach unto you never so oft if the Spirit doe not reveale them unto you it is nothing We see that by experiience that a man that can reason against these and these sinnes can speake of the vanity of these things can give twenty better reasons against them than another man yet hee seekes after them as much as any The wise-men and strongest wits which can say most against them yet have not their lusts dissolved when a poore man that is truly sanctified although he cannot say the hundreth part against sinne as another man yet he doth hunger after Iesus Christ. Therefore it must be the worke of the Spirit 2 Cor. 3. ult But we all behold as in a mirrour the glory of the Lord with open face and are changed into the same Image from glory to glory as by the Spirit of the Lord that is when wee looke into the Word wee see the Image of God so may another man too but he doth not see the glory of it he doth not looke on it as a desirable thing as a thing he is in love withall God shewes Moses his glory hee never shewed his glory but to the Saints The greatest request that Moses desired was to see the glory of the Lord I will shew thee my glory saith God that is thou shalt see as much as shall be needfull for thee to see in this life God shewes himselfe unto us in his Word and when hee will shew a man his glory he makes him to have a love to it and then hee is transformed into his Image Another sees it but he is not transformed into such a knowledge as convinceth the minde of sinne when wee teach knowledge it is as the Sparkes in a darke roome or as the Starres in a darke night the roome is darke still so it is with all knowledge till the Holy Ghost doth teach it wee may beget a thousand sparkes in you but they will not turne the darknesse into light But when the Holy Ghost comes it doth not onely appeare there but it changeth us from darknesse into light You must know that when we preach only it is as when the light shines the windowes being shut against it there
mee so that you shall be my people and I will be your God For you shall turne to mee with all your heart In a word they are never disjoyned take it for a sure rule as Ezek. 26. I will wash thee from thy Idols that is from thy lusts and idolatry and will give thee a new heart and a new Spirit he never doth one without the other therefore apply it It may be there be many particular sins which thou thinkest are forgiven Sabbath-breaking Swearing Vncleannesse goe thorow any particular sin if they be not healed they be not forgiven and so thou art in a miserable condition Therefore doe not say though I sinne againe and againe yet God is mercifull and I hope ready to forgive It is very true but thou must know that he is never merciful to forgive but he is as ready to heale and cure thy sins likewise therefore deceive not yourselves in that Only before I passe from this point mistake me not my meaning is not that it is so healed that there is not the least vigour left in it that it is so dead and buried that thou shalt never heare of it againe that the Spring of originall corruption is dried up that none of it is left but the meaning is it is healed that is Sinne is pulled downe from his Regency it may assault thee as a Rebell but it comes no more as a Lord as a King it is put out of possession it may creepe in as a Theefe but it comes no more as the owner of the house for that is resigned up to grace and the New Creature Sin creepes in as it were but there is another Master of the house so that now thou mayest say I doe it not but sinne that dwelleth in me that is that creepes in thy denomination is from that that beares rule in thy heart for that is all that is done in Regeneration Sin is put out of possession and Grace is now the Ruler the Lord of the heart therefore we may say it is healed that is it is so shut out that thou hast dominion over it it may assault thee now and then it may overcome thee now and then but it dwels not in thee thou never entertainest as a guest thou never biddest it welcome thou never makest peace with it thou hast perpetuall warre with it as there was with the Amalekites Againe corrupt nature must bee lessened weakned and mortified so there must be more than nature in thee that is thou must be able to doe more than any natural man in the world can doe or then thou wast ever able to doe before this change was wrought in thee for you must know Grace doth not onely mortifie and heale Sin but it goes beyond the power of Nature as we say Physicke helpes where Nature failes and Art helpes where Nature fals short Such a thing is Grace where Nature failes there is use of Grace indeed else what were the efficacie of the Word and the vertue of the Spirit and the power of Christ If they did not enable a man to do more than Nature doth Grace comes from an higher Well-head than Nature therefore it raiseth a man to an higher pitch than Nature can ascend to Therefore consider if thou hast that which goes beyond Nature Sampson had a strength beyond Nature he could doe what a common man could not doe but God being with him he had more than the strength of Nature How do we know that He was able to carry away the gates of the Citie c. which none else could do therefore there was in him strength above Nature Now examine canst thou doe that which no man else can doe that is a meere naturall man Thou must have a strength put into thee which none can reach to that hath nothing but Nature in him that is canst thou love the Lord Iesus and the Saints An Hypocrite can counterfeit many things but not love Againe canst thou delight in the Law of God in the Inner man I aske not if thou canst approve of it but canst thou delight in it counting it as meat and drinke to doe the will of thy Father This is a thing which cannot be counterfeit So canst thou deny thy selfe I aske not if thou canst deny this or that particular sinne but the whole body of sin if thou favourest the things of the Spirit if thou canst mortifie the deeds of the Body and walke according to that Spirit In a word whatsoever it is if thou art a New Creature thou must find thy selfe able to doe that which no naturall man can doe and which thy selfe could'st never doe before for otherwise what wilt thou have to answer for thy selfe when the Destroying Angell shall come if hee finde not in thee more than Nature the Destruction shall passe on thee as it was in the Passeover except there was found bloud on the door-posts they died for it Now the bloud that this Destroying Angell must see when hee shall passe over the world is that which is more than Nature You must know the bloud of Christ leaves an impression Their garments were made white in the bloud of the Lambe that is not onely the guilt of sin is taken away but a new vertue is put on them a new efficacie is put into them and if thou hast not the vertue of the bloud of Christ as well to purge thy conscience from dead workes as to take away the guilt of sin all is nothing you must know all the old world shall be destroyed and the workes of it and whatsoever is in it whatsoever is old shall be destroyed the Lord will spare nothing but what is new he makes a new Heaven and a new Earth and what is new shall be spared when he comes to take an examination of men and findes nothing but old in thee thou art sure to be destroyed if thou be new he will spare thee there is a blessing there this is the marke in the forhead this is that new Name this is that certain watch-word which if a man know not hee is counted as an enemie you have a fashion sometimes to give markes if they have that marke that token in their hand they are knowne to be of them that are allowed So there is a certaine sealing of men to life God gives a new name a white stâ—ne with a new name written on it which none can reade but God and thy selfe I say except thou art a New Creature for that is the new name the Destroying Angell shall not spare thee but thy sinnes shall be cast on thy conscience as usually hee doth when thou are on thy death-bed he never binds the burthen till then you have it before but you never feele it till then but when God shall charge it on thy conscience what wilt thou say if thou findest not these two things a weakning of this old nature an healing of sin and something morethan
thy estate and name and all outward conveniences right and such as thou wouldest have them to be and thy Soule that dwels within thy Soule which is thy selfe for those doe but cloath the Soule and wait on it when this is lost what are all these Therefore if there be any wisdome in the world it is wisdome certainely to regard that and if there be any folly in the world it is to neglect that because that is all in all to a man If newes come to a man your friends are lost your goods are lost you are wronged in your name Suppose he had as many messengers of ill tidings as Iob had yet when a man considers seriously this is but a rending of the cloaths but the tearing of the sheath but the breaking downe of the house as it were but the man is whole and safe as long as the soule is safe as long as salvation is sure as long as a man is free from damnation all is nothing Therefore to a wise-man that will consider things seriously there is no motive to this if you will not come into Christ you shall be damned if you will you shall be saved But let me adde this more Salvation and Damnation continues for ever Take all other things even the best and worst things in the world they are soone blowne over and as you know of no continuance but Salvation is a thing that abides for ever And this is a thing you regard much in smaller matters take any good thing if it will last but a day or two you regard it not but as things are of more durance so you set a greater price on them Why will you not minde this then If you come in to Christ you shall be saved you shall have eternall life But now comes in the other If you will not you shall be damned and that remains for ever Remember saith the Wise-man the daies of darknesse for they are many that is infinite and this should worke on a man that damnation shall be perpetuall Take a man now when hee is fallen into any misery and see what it is that comforts him you shall finde nothing comforts a man in misery but hope for if there be no hope as we say the heart would breake But now come to this of damnation there will be no end there is no hope there when a man is in misery hee lookes about him and begins to thinke Is there any evasion If he finde there is none he begins then to think yea but is there any comfort to mingle with it No. But what kind of misery is it It may be by one misery I shall be freed from another this doth moderate it but if all kind of miseries come that a man hath no way in the world to evade them not any thing to mitigate them this is that that swallowes up the Soule and this over-whelmes it with griefe and this is the condition of a man subject to damnation Now I say this briefe argument we are to use If you will not come in you shall be damned if you will come in you shall be saved Well perhaps all this will not worke upon you then we have this to say to you Our commission extends no further if this will not move you you are not to be wrought on by us but we must leave you to your selves and to your owne wayes to goe on and perish and receive your Portion with those that are hardned through unbeliefe whose end is damnation and your bloud shall be upon your own heads for that is all our Commission to propound these two to you It must be Gods work to make your hearts sensible of these things we can but propound Objects And so much for the first Hee that comes in shall bee saved hee that doth not shall be damned The third Motive I take from Iohn 4.10 when the Lord had that converse with the woman of Samaria what saith he to cause her to come in Woman if thou hadst asked of me I would have given thee the water of life He that drinkes of this water shall thirst againe but he that drinkes of the water that I shall give him shal thirst no more but it shall be in him a Well springing up to everlasting life So that is the Argument if you will come in to Christ you shall thirst no more but you shall have your thirst satisfied and you shall have water given you which will be water of life What is that That is If you will come in to Christ two things you shall have by it First your thirst that you had before that disease of thirst that every man living is subject to untill hee be in Christ that shall be healed that is every man hath many things he thirsts after as take every naturall man he thirsts after credite and wealth and honour and life after a thousand things which the nature of man is sensible of Well saith Christ this thirst shall be healed in you if you come in to me How shall it be healed By breeding in you a right thirst by bringing the soule into health as it were It is as if he had said I will reveale things to you which you shall prize above all these when you shall see their preciousnesse and the need you stand in of them for these two things make thirst then the other Christ heales it in you As take every man that is regenerate to whom God hath revealed better things Even such as the eye hath not seene nor the eare heard neither hath entred into the heart of any naturall man I say the heart sets so by these things it so magnifies them that they take up his heart altogether that he no more thirsts after other things but his desires grow remisse in them though they were all taken away he could be content he hath better things there is a true thirst come in which hath cured the false thirst as the true Serpents devoured the false But you will say we finde not this experience doe not regenerate men thirst after these things as well as others I cannot deny it they thirst after them too much but yet this thirst is healed for now they do not thirst after them as things wherein their happinesse consists their hearâ—s are in a good measure taken off them they look on them with a right eye and so their thirst is said to be a healed not because the worke is perfect but because it is in the way to be healed and will be perfected And so we must supply all the rest Lusts are said to be mortified not because they are fully dead but because they are in the way of death and will die perfectly therefore we apply the name of mortification to them So it is in other things we say water is hot though it have but little heat and a thing is white though it doe but begin to be
for his glory and if it be not for his glory then certainely the power of God must not bee brought downe for the working of it And as it is against his glory so it is against his wisdome for the Lord doth nothing to no purpose hee doth nothing in vaine hee never wrought miracles when they might be spared where the thing might be done without a miracle Since this might be done without a miracle all that we have by Christ all that is represented in the Sacrament what necessity is there and if there be no necessity it beseemes not the wisedome of God to doe it Againe would not the smallest miracle really and visibly exposed to sense helpe more than such a miracle as this Besides all this I say it is not possible make your owne senses judges you see nothing but bread now this is a sure rule that of all demonstrations of reason that we have to prove things nothing is so firme as that which is taken from sense to prove the fire is hot we feele it hot or honey to be sweet when we taste it to be sweet There is no reason in the world makes it so firme as sense As it is true in these cases so it is an undoubted truth in Divinity that in all matters of sense sense is a competent judge Indeed if it be a matter of reason there sense is not able to judge the eye is able to judge of his owne sense of sounds it cannot judge but I say objects proper to sense peculiar to sense in these sense is a competent judge And therefore Christ himselfe in this very businesse when he would prove that he had a true bodie he sends them to their senses A spirit hath not flesh and bloud as you see me have And Thomas he bids Put thy hand into my side and feele c. He sends them to their senses Looke thorow the Scriptures and see if there be one miracle there if sense be not a competent judge according to that part of the miracle that concernes the sense would you not thinke it strange if Christ should have come to the master of the feast when he wrought the miracle and have said Sir you must beleeve that this is wine though you see nothing though you taste nothing but water yet you must beleeve that it is turned into wine And if GOD should have said unto Moses Though you see nothing but a Rod thou must beleeve it is turned into a Serpent If there had beene no change indeed and such as sense might see we would think it a ridiculous thing and next doore to an Imposture And therefore certainly in matters of sense sense is a competent judge and therefore when all the senses tell us that it is bread when we taste when the eye and the touch when every thing makes it evident that it is bread why should wee say there is any thing else but bread Besides if we will adde to sense reason it is against reason as well as against sense It is against reason that Christ should be in heaven and yet have ten thousand bodies on earth and yet Christ hath but one body and a body can be but in one place And againe this body must be without all circumscription and qualities and properties of a bodie And again that the bread that we see should be no bread say they there is the whitenesse of bread there is the taste of bread there is the quantitie of bread and that is all I would but aske them one thing when this bread is eaten since there is nothing there but these accidents there is nothing but the meere quantity and the like I would aske whether it nourish the body or no they must needs answer no if they follow their principles because the body of Christ is not there they say it is removed as soone as the bread is destroyed when it begins to turne into flesh it loseth these accidents well the bread returnes not againe there is nothing but accidents of the bread and yet certainly it doth nourish for it is reported by credible Authors that some have beene so holy that they would feed upon nothing else but the Eucharist for a Priest may consecrate a Cellar of wine and as much bread as he will and may feed upon this and with these he may be nourished and yet there is nothing but accidents of bread In a word the Schooles that traverse this so accutely are not satisfied at all in this but they leave it as a wonder as a thing that cannot be explained So it is against reason as it is against sense But you will say faith is beyond sense and reason it is true it is beyond both but it is not contrary to both faith teacheth nothing contrary to reason for sense and reason are Gods workes as well as grace now one worke of God doth not destroy another if they should there must be an imperfection in the workeman and therefore grace and faith contrary not sense and reason indeed it elevateth reason and makes it higher it makes it see further than reason could it is contrary indeed to corrupt reason but to reason that is right reason it is not contrary only it raiseth it higher And therefore faith teacheth nothing contrary to sense and reason But besides these if we shew them Scripture too what will they have then to say when we say it is against sense and reason say they the Scriptures affirme it if it do we will yeeld Let us examine the words if the Scripture affirme it Yes say they the Scripture saith This is my body they are Christs words but if the Scriptures say so yet the Scripture saith no where that that bread is turned into the bodie that no where saith that there is such a Transubstantiation onely those words used which as you heard may have a metaphoricall tropicall figurative sense But besides this what if the Scripture say the contrary you shall finde this in the next Chapter five times called Bread and after it is consecrated too as the Apostle saith The Cup of Blessing that we blesse and the bread that we breake After he had blessed the bread then he tooke it and after hee had tooke it then hee brake it hee thus tooke that which is called Bread Againe they say the body of Christ is not broken but that is broken which is alwayes after the words of Consecration but it is the bread that we breake Againe if it could be understood otherwise you see what a Tautologie would be in the words The Bread that wee breake it is the Communion of the body of Christ if the meaning was that it is the body here the words must be thus rendred The body that we breake is it not the communion of the body But I say five times you shall finde it in this next Chapter that it is Bread after the words of Consecration and you know it is said to
crosse that is upon us when conscience is troubled I say in these cases to doe it the Lord regards it not This therefore is the Condition that is required to be done out of love it is a rule in the Civill-law Contractus qui fit per minas nullus est The contracts that are gotten by threatnings are no contracts at all but if a Virgin consent when she is free when it is done without compulsion that makes the match So it is betweene Christ and us for us to take him and keepe his Commandements and to doe it out of feare and other respects this Christ regards not it is love that makes the match If we take him out of love if all we doe be done out of love then there is a match betweene us otherwise not And there is good reason for that because feare is of a fleeting nature it soone passes and vanishes away but when it is rooted and grounded in love when that which we doe comes from this principle then we hold out and cleave to Christ without separating againe when that proceeds from feare we doe it not with delight we doe it not with propensenesse with proclivity of minde with an inward willingnesse Now the Lord so loves a chearefull giver a chearefull servant and a chearefull performer that he loves no other And therefore that Condition is required to Delight in the Law in the inward man that we doe not only keepe his Commandements but that they be not grievous to us that what we doe be done out of love and therefore it is required when we doe this that we love the Lord Iesus Christ I will be bold to say a man may pray day and night as earnestly as Hannah did he may keep the Commandements of God without reproofe as Zachary and Elizabeth did for the outward act he may abound in the worke of the Lord but whatsoever he doth if he doe it not out of love God looks upon such workes as upon a dead carkase so they are called Hebr. 9. Dead workes that is workes that are good for substance and for circumstance too but yet they are dead because they come not from love there is no life in them Therefore in 1 Cor. 16.22 Whosoever loves not the Lord Iesus saith the Apostle let him be accursed Whosoever loves not the Lord Iesus that is whatsoever a man doth besides let him professe what he will and performe what he will if he love not the Lord Iesus he is accursed And that I speake not this without ground looke 1 Cor. 13. Take the most glorious actions that a man can performe if a man give his body to be burnt that is to be a Martyr if he gives his goods to the poore which is an high action for a man to part with all he hath if he doe that which Christ required of the young man to deny himselfe If a man were able to preach the Gospell if he had gifts as an Angell as the Apostle speakes If he were able to speake with the tongue of men and Angels and if it were without love God regards it not Love is a distinguishing Character an Hypocrite may goe very far but love he cannot it is love therefore that sets an high price upon all that we doe And therefore you shall finde from the beginning of Genesis to the end of the Revelation the Promise is made still to the Affection and it is the Affection that makes a man a good man he that feares the Lord and he that loves the Lord and he that delights in the Commandements of God c. And therefore it is not enough that we take Christ and that we beleeve in him that we doe the workes that he commands us but that we doe them out of love And this is the Condition that is required on our part So you see now what the Gospell is what the summe of it is that is sealed in the holy Sacrament it is this Covenant on Gods part that he is ready to forgive us wherein you must strengthen your faith when you draw neare to him And againe this condition on your part Faith and obedience out of love as you have heard This is the first use that you are to make I should proceed The end of the First Sermon THE CUPPE OF BLESSING DELIVERED IN THREE Sermons upon 1 Cor. 10.16 The Second SERMON 1 CORINTH 10.16 The Cup of blessing that we blesse is it not the Communion of the bloud of Christ c. SEEING we have the same occasion for which I tooke this Text being to receive the Sacrament againe the next Sabbath and so along I thought it better to continue it than to divert to another When we handled it the last time we told you there were these three parts in the words First there is a true Communion of the body and bloud of Christ. Secondly the meanes by which it is conveyed to us the bread and wine the outward elements which God hath Sanctified to that purpose The third is the adopting or fitting these elements for such an end and that is by sanctifying them by blessing them by setting them apart The Cup of Blessing which we blesse c. The point we delivered was this â—hat in the Sacrament there is a reall and true Communion of the body and bloud of Christ to every Receiver We told you the difference betweene the Papists and us we both agree that Christ is really in the Sacrament they say it is corporally we say it is only done by faith But to use an expression of Augustine which he hath upon the very Text saith he Iohn Baptist said he was not Elias and yet Christ saith Iohn was Elias Why saith hee how shall wee reconcile these two they are thus reconciled Iohn speakes properly and Christ spake figuratively and therefore they crosse not one another he gives this very instance so saith he when Christ saith This is my body and we say it is not his body but bread they are Augustines owne words saith he the meaning is this It is the body if we take it figuratively and it is not his body if we speake properly so that as it was with the Temple of his body when he spake of it I will destroy this Temple and build it in three dayes they understood it of the materiall Temple and saith the Text They were reckoned as false witnesses against Christ So when Christ speaks thus of his body This is my body when they understood it materially and corporally when it is a thing so frequent and usuall with him to speake Metaphorically I say they shall be found false witnesses against him in applying this to his materiall and corporall body that he understands of his mysticall body which is received by faith I will not stand to repeat more of that I delivered then lest the time prevent us in that which remaines Onely one thing which I then omitted and that is a great objection of
successe in doubtfull businesse if you need health when you are sicke these riches will fetch them in for you as they did to Hezekias when he was sicke Lord thou knowest that I have served thee with a perfect heart And what then Therefore give me health and hee prevailed it will bring you friendship when you need it from your enemies that can hurt you and are ready to doe you hurt as Iacob you know what a feare he was in of Esau but when hee went to God hee prevailed with him When you are in the jawes of death and would have life this will procure it at Gods hands as it oft did to David Psal. 116. When the snares of death had compassed me about I sought unto thee and thou deliveredst me I say this you shall have by these riches whatsoever you want it will fetch in to you For as it is said sin lyes at the doore to doe you hurt at one time or another So you may say of grace of the good workes you have done they will doe you good one time or another for as it was with Cornelius his prayer and his good workes came into remembrance before the Lord when it may be himselfe had forgotten them So I say God will remember all these and as ye therefore reckon riches precious because they will set men a worke to doe you service to doe you kindnesses and Riches can doe no more than men can doe and they are precious because they set men a worke these set God a worke and they will do as much for you as God can doe Now these are riches indeed as farre exceeding the others as the helpe and power of God doth exceed the helpe and power of man because they set God a worke they will fetch from the Lord whatsoever you have need of But besides this I say they can doe much for you every manner of way Another property of riches is to make a man undependant to make him stand on his bottome as rich men say I can live by you and without you So those that are rich in grace and good workes they may say to the world and to the shop of vanity in it as Paul saith They are drosse I have better things provided I can live by you and without you this you shall have by Christ and there is no way to have independance but this but besides this is our comfort beyond all that these riches will stand you instead in the day of dearth For why doe men gather treasure but for a day of dearth for a time of poverty for a time of necessity for hee saith then my treasure will stand me in stead I say such treasure is this that you have by Christ when death comes which is a time of spending and not of gathering then this treasure shall stand by you to sustaine you to comfort you to uphold you all this you shall have by these riches that Christ gives you and this is a small thing Take two men when death comes when the time of need comes take one that is rich to the world and another that is rich to God and rich in good workes now by good workes by the way know that I meane not almes-deeds onely for that is the errour of Papists but by good workes I meane also the laying up of many faithfull prayers the keeping of simplicity and sincerity in all our conversation the keeping of a cleare conscience to God and men the serving of God with a perfect heart these are the riches I say Take two men the one rich in these kinde of riches another that is rich to the world when these two die which of the two riches would you chuse I say this is a thing that may win you to come in to Christ he will make you rich you shall have treasures layd up you shall bee rich in grace and in all good workes But is this all No you shall be rich in all kinds of blessings in all kinds of comforts in all kinds of priviledges it may bee this will winne you more In 1 Cor. 3.23 Paul is yours and Apollos is yours the world life death things present and things to come they are yours and you are Christs and Christ is Gods Marke there is nothing but a Catalogue an Inventory of a Christians riches saith hee Paul and Apollos What are these all the gifts and learning that they have it is for your sakes they are your servants they are but men that watch over you for your salvation all the excellent gifts that God hath given to the sonnes of men they are but your riches But is this all No the world is yours and all in it You will say we finde not this for who hath the world at will Who amongst the Saints Though you have not yet the misery that you finde in the world the want of wealth as well as the enjoying of it is yours that is it tends to your advantage all is but for you As in the field of wheat we may sow all is for the wheates sake the soyle is for the wheate the Husbandman is for the wheate the stalk the eare the dew the barne the threshing all is to serve the wheate so wee may say of a Christian in this world The world it selfe that is the field is but for the wheate for Christians the Husband-men Paul and Apollos and Cephas are but for you And if you object but alas wee have many bitter â—â—ormes and afflictions for all you make these promises unto us It is very true but all these are for the wheate as you know the wheate must have a summer and a winter it must have frost and snow it must have wet and drie or else it will not ripen no more will you you must have weale and woe you must have affliction as well as prosperity but this is for your comfort all is for you the world is yours Is this all No life is yours death is yours that is this life is nothing but a fitting a preparing a squaring of you for a better life for eternity Why But death is terrible No it is your advantage for you shall dye just then when it is best for you death shall serve but as a servant for your advantage That as a man would have a tree that should grow he lops it just in the time and season but trees that hee would have destroyed he cuts them at any time All the Saints have this comfort that death comes for their advantage God cuts them not downe he lops them not he puts not in the sickle till they be just ripe for death is theirs and lest this should not be enough he saith things present and things to come are yours Men will say you promise for eternity indeed but what doe ye for the present Why godlinesse hath the promise of the present life Yea but if it be well
not of it every houre of that day that you spend in common speeches and actions you rob the Lord of that houre for all the day is his And doe not thinke that men were tied to this observance onely under the Old Testament but know that it continues still for doe but consider with your selves if the Lord should have left it meerely in the power of the Church to appoint a Sabbath day it might have been brought from a week to a moneth and from a moneth to a yeare and so if of meeting together had bin no necessity put upon us by God himseâ—fe where would religion have bin And do you think God would not have provided for his Church better than so Besides why should it be questioned when it is transmitted to us from the most ancient times Iustin Martyr sayes that on the day which we call Sunday the Christians met together to worship God and the people came out of the Countrey for that end and it was a Solemne day Tertullian in his Apologie saith as much and therefore because they spent that day in worshiping God all the Heathen called it Sunday And in all ancient times it was never controverted never called into question Againe doe we not need such a day Therefore the Lord saith Sabbath was made for man as if hee had said I could have spared the Sabbath It is not for my owne sake and for my worship sake but for mans sake that is lest he should forget God and bee a stranger to him which would redound to our own hurt And therefore shall not wee be willing to keepe it when it was for our owne sakes that the Lord appointed it What gainers might wee be in grace and holinesse if wee would sanctifie every Sabbath as we should Should we be losers by it but this is a digression and I speake it by the way But marke it I say if you keepe the Commandements of God What meanes this bleating of the sheepe These acts of disobedience on his owne Day We will goe on in the examination If indeed we thinke that it is the Lord that doth good and evill why are we so inobservant and negligent of him why do we reckon it a wearinesse to serve him why turne wee Religion into formalitie posting over holy duties in a carelesse and negligent maner when we should be carefull and fervent in the same Why is there so little growth in religion so much barrennesse in good workes the price whereof is more than gold and silver In a word Why doe we turne the maine into the by and the by into the maine That is why goe we about all other businesse as our maine and chiefe scope and take in holy duties by the way more to stop the mouth of naturall Conscience as carnall men may doe than for any delight weâ— have in them If we thinke God to be the Author of good and evill why are these things so Every man is ready to professe his faith in the Truth hereof but if wee did beleeve it wee should be more carefull to please the LORD in all things Againe if we thinke that God only doth good and evill why have not wee our eyes on him altogether why doe wee not feare him and nothing els trust in him and in nothing besides depend on him and upon no other In all our calamities and dangers why doe not wee seeke to him as to one that onely can helpe us and heale us You will say we doe depend on God wee trust in God and none but him It is very well if you doe but consider that to trust in God is to part with all for his sake and to have an eye only unto the recompence of reward to be willing to deny our selves in our profits and credits and pleasures to be content to have him alone Thus Saint Paul expresses it 2 Tim. 1.13 Therefore saith he have we suffered these things for we know whom wee have trusted As if he had said we have parted with all we are content to be led from prison to prison we are content with God alone for wee know the power and faithfulnesse of him whom we have trusted Againe to trust in God is then to rest on him when the case is such marke it that if we faile we are undone then to build on him as a sure rocke that is the nature of true holinesse and exact walking when God puts us into an exigent removes from us friends takes away worldly helpes yet in this case to trust him Thus Hester trusted God when she undertooke that dangerous enterprize If I perish I perish when if the Lord had failed her shee had lost her life So Daniel trusted God when he would put himselfe upon him being in such danger for the open profession of his Religion which by death they would have forced him to deny Thus Asa trusted God when hee went with a small number against a great multitude the Text saith of him That he trusted in God Now doe we thus trust him Surely we doe not but when faith and sense come into competition when they meet together on a narrow bridge we are readie to byas our conscience the wrong way to goe aside and decline the blow that is we are ready in such a case though with breach of a good conscience so to trust in God that withall we will keepe a sure foot on some outward probable sensible meanes that if God failes us yet wee may know what to trust to The truth is we doe not leane to the Lord. For what â—â— it to leane to him You know a man is then â—â—id to leane when hee stands not on his ownâ—â—eet but so rests the buâ—ke of his body on a raâ—â—e or staffe or the like that if it faile him he fals downe To rest on God in this manner is to leane to him and did wee thinke that hee had all power to doe good and hurt to the Creature we should thus trust in him but in that we doe it so little and so seldome it it an argument that whatsoever wee professe we doe not indeed beleeve it Last of all to make an end of this examination if we think indeed that the Lord only is able to doe good and evill why do we not that which is a necessary consequent thâ—râ—of which you shall finde in Gen. 17.1 it is Gods speech to Abraham I am God all-sufficient therefore walke before mee and bee perfect Marke that when any man thinkes God to be Al-sufficient that he hath all power in his hands that he is Almighty for so the word signifies that which will necessarily follow on this beliefe is this he will be perfect with the Lord. You will say I hope we are perfect with God But if we be why are our actions so dissonant why doe wee serve God so by halfes and by fits why are we
so unequall and uneven in our wayes we are zealous for a fit and in some particulars but grow cold againe as if we never had beene the men Wee goe on in a good course till wee meete with some crosse and then wee baulke it till wee meet with some advantage and preferment and then we step out of the way to take it Is this to be perfect with God But if wee thought the Lord to be All-sufficient and Almighty we would walke perfectly before him For what is the reason that any man steps out from God It is because he findes something in the Creature which he sees not in God therefore saith God I am Al-sufficient that is let a man looke round about him and consider whatsoever it is that he can desire or need he shall have it in the Lord for he is All-sufficient Why then should not you be perfect with him why will you start from him at any time or upon any occasion And this shall suffice to make it evident that it is a very hard thing to beleeve this indeed that God only is able to doe good and evill Indeed wee care for the favour of Princes and think that they can hurt us or doe us good and therefore wee are so intent about them so busily occupied about them but this would not worke on us so much if we did beleeve that which I have now delivered unto you that God onely is the Authour of good and evill Therefore will wee reason with you and see if wee can plant this principle in you and strengthen your beliefe thereof For it is certaine that all the errours and obliquities wee finde in the lives of men come from this that these common Principles are not throughly beleeved but by halfes and of them we faile in none more than in this for if we did beleeve that God is the cause of all wee should serve him with willing hearts and ready minds in all things It is true we thinke God hath a chiefe hand in good and evill yet we think the Creature can doe somewhat too but consider this one reason If the Creature were able to doe you good or hurt I will be bold to say to you that God were not God and you might bee absolved from worshipping him For this is a principle planted in every mans nature by the Author of Nature that we regard or neglect every Creature more or lesse as they are more or lesse able to doe us hurt now if the Creature could but in part doe us good or hurt wee need not then care to worship the Lord onely for hee onely could not benefit or hurt us but God onely is to bee worshipped therefore hee onely hath power to doe good or hurt For on this ground we worship him alone that he onely is able to doe good or hurt otherwise hee were not a compleat adequate God to the worship that is required Againe if the Creature could doe any thing it might chalenge part in the Deity but it is impossible there should be any more Gods than one Therefore it is the Lord onely that doth good and evill Thus Amos concludes it in his third Chapter Is there any evill in the City that he hath not done And so we may say Is there any good that he hath not done where marke the generalitie Is there any evill that he hath not done Therefore glorifie him in thy life and in all thy wayes For as Daniel told Belshazzar In his hands are all our wayes That is we take not the least step to prosperitie or adversitie through the whole course of our life but it is the Lord that guides our steps Therefore in 2 Cor. 1.3 Paul cals him the God of all comfort exclusively so that no Creature is able to joyne with him in giving the least comfort But you will say to me Is this so Doe not we finde by experience that riches and friends and credit and wisdome and the like doe comfort us And that the want and absence of these doth us hurt Yes but I may give you this double answer First these things are at Gods disposing and command therefore it is not they that doe any thing but the Lord by them It is the hand that brings to passe a thing yet it is not vertually in the hand but in the will of the man that commands it But secondly I answer It is not these things that do you good or hurt but the Lord by them You know when water heates the hand you doe not say the water doth it but the heat that is by the fire in the water When you take a medicine in Beere or Wine it is not the Beere or Wine that cures but the medicine that is taken in that Beere or Wiine So it is the Lord that refreshes and comforts hee wounds and he heales by the creature but the creature doth neither But you will say this ability is borne and bred with the creature and is never separated from it I answer it is very true the Creature hath a fitnesse in it to do us good or hurt but it is not able to put forth that fitnesse or that strength till it be acted by God that is till it be set a worke to doe it by his blessing or cursing For example The bread hath a fitnesse to nourish but if God sayes not to the bread nourish such an one it shall not be able to do it for we live not by bread but by the word of God by his blessing of it and commanding the Creature to do it On the other side take a disease or any Creature that is fit to do us hurt it shall not hurt unlesse the Lord say goe and strike such a wretch bee an instrument of mine to punish him Let an Axe be never so sharpe and keene till the Worke-man take it in his hand and apply it to the worke it shall doe nothing So Gods blessing and cursing doth all for Gods blessing is nothing else but his bidding of the Creature to doe such an one good and his cursing is nothing else but his bidding of a Creature afflict such an one and therfore sometimes men are cheered by the Creature sometimes againe they want that cheering sometimes they have contentment therein and sometimes againe they have not And hence it is that there may be abundance of all things and yet bee no more than as the huske without the graine as the shell without the kernell affording nothing but emptinesse Againe you may have a hundred-fold with persecution that is God can give you more comfort in persecution and the want of every thing than you had in prosperity when you had every thing supplied therefore in Ier. 9.23 see how the Lord reasons Let not the strong man rejoyce in his strength nor the wiseman in his wisdome and why For it is I the Lord which exercise loving kindenesse and