some present exigencies it makes them seeme necessary and â—…avoydable Fifthly Its violence and importuniâ—…e for sinne is so wilfull that as he once answered the Persian king when it cannot finde a law to warrant that which it requires yet it will make a law to command what it will and it will beset and pursue and importune the soule and take no answere Balaams ambition was sufficiently nonplusd by the severall answeres and parables which God put into his mouth and yet still it pursues him and will put him upon all experiments make him try the utmost of his divelish wit to curse Gods people and promote himselfe Ioâ—…h his fretfulnesse had beene once put to silence and could reply nothing when God charged him yet upon a second occasion it gathers strength and becomes more headstrong even to dispute with God and to charge him foolishly Dalilah we know was an Allegorie or type of lust and wee know how violent and urgent she was with Sampson till she grieved and vexed his soule with her dayly importunities Sixtly its provisions those subsidiary aâ—…des and materials of lust which it fetcheth from abroad those things of the world with which the heart committeth adulterie for the World is the Armorie and store-house of lust Lastly its instruments which willingly execute the will of sinne and yeelde themselves up as weapons in the warre In these things principally doth the strength of lust consist Having thus discovered wherein the strength of lust lies set your selves against it in these particulars thereof First for the wisedome and deceite of lust First set up a spirituall wisedome which may discover and defeate the projects of the flesh Christs teaching is the onely way to put off the old man and to be renewed in the spirit of the minde Secondly mutuall exhortation is a great helpe against the deceitfulnesse of sinne Exhoâ—…t one another while it is called to day lâ—…st any of you be hardned by the deceitfulnesse of sinne Silence is the best advantage an Enemie can have when one doth not warne nor give notice to another If a Cheate or cunning Spie should come to a place and apply himselfe with severall insâ—…nuations unto severall persons for the better managing his purposes and sifting out those discoveries which he is to make the best way to disclose the plots and mischiefes of such an Enemie would be to conferre and compare his severall passages and discourses together so Christians mutuall communicating of the experiments temptations conflicts victories which they have had in themselves to one another is a sure way to discover and prevent the deceit of lust Rahabs hiding and concealing the spies did much advance their project against Iericho and so the keeping of the divels counsell and stifling his temptations and the deceits of lust is one of the greatest advantages they can have Thirdly receive the Truth with love for lies and delusions are the doome of those men who receive not the love of the truth that they might be saved Secondly for the perswasions and suggestions of lust entertaine no Treatie have no commerce with it be not in its company alone let it not draw thee away sit not in counsell with it Qui deliberant desciverunt if it prevaile to get our eare and make us listen unto it it will easily proceed further As soone as ever Saint Paul was called he immediately refused to conferre with flesh and blood which relation elsewhere making he useth another expression Whereupon O King Agrippa I was not disobedient to the heavenly vision intimating thus much that but to hold a conference with the flesh is a beginning of disobedience If our first mother Evah had observed this rule not to deliberate or admit any dispute with the Serpent but had at first offer rejected his motion with this peremptorie answere We have a Law given us and servants must be rul'd by their master and not by their fellowes It is fitter to obey God then to dispute against him to execute his commands then to interpret them she might have prevented that deluge of sinne and calamitie which by this one over-sight did invade the world Therefore the Lord strictly commands his people that when they were to succeed the nations whom God would cast out before them and should dwell in their land they should take heed that they were not snared by following them neither should they enquire after their Gods saying How did these nations serve their Gods The very acquanting themselves with the formes of other mens idolatries might ensnare them Therefore as soone as lust stirres and offers to perswade thee start away from it as Ioseph did Come not nigh the doore of a strange womans house though the first allurements seeme modest and moderate yet if the Serpent get in but his head he will easily draw in the rest of his body and if he should not yet his sting is in his head Thirdly for the promises and threats of lust first beleeve them not for lust is a Tempter and it is given to all Tempters to be liers too When God hath said one thing let no arguments make thee beleeve the contrarie As we are to beleeve above hope so above reason too for though sophistrie may alledge reasons for a false conclusion which every understanding is not able to answer or evade yet there is a voyce of Christ in all saving truth which his sheepe are apt to heare and subscribe unto in which there is an evidence to make it selfe knowne and to difference delusions from it though haply a man have not artificiall logick enough to distinguish it from every captious and sophisticall argument If an Angell from heaven saith the Apostle preach any other Gospell let him be accursed we know what it cost the man of God when he gave credit to the old Prophet of Bethel though pretending an Angels warrant to goe backe and eate with him contrary to the commandement which he had received before Secondly get security of better promises for all the promises of the flesh if they should bee perform'd will perish with a man learne to rest upon Gods All-sufficiencie see thy selfe rich enough in his wayes there are more riches in the persecutions much more in the promises and performances of God then in all the treasures of Egypt Lust can promise nothing but either thou hast it already and the same water is farre sweeter out of a fountaine then when it hath passed through a sinke the same monie farre better when it is a Blessing from God then when a bribe from Lust when it is the reward of a service then when 't is the price of sinne when it is given by the Owner then when deposited by a thiefe or else thou art farre better without it thou walkest amongst fewer snares hast an over-plus of spirituall goods for thy earthly defect hast thy poverty sweetned and sanctified
expose as few of thy affections to the rage of worldly lust as may be beware of being carried where two seas meet as the ship wherein Paul suffer'd shipwracke I meane of plunging thy selfe in a confluence of many boisterous and conflicting businesses least for thine inordinate prosecution of worldly things the Lord either give thy Soule over to suffer shipwracke in them or strip thee of all thy lading and tackling breake thine estate all to pieces and make thee glad to get to Heaven upon a broken planke 3. The fashion of this world passeth over it doth but goe along by thee and salute thee and therefore use it as if thou used'st it not doe to it as thou would'st doe to a stranger whom thou meetest in the way he goes one way and thou another salute him stay so long in his companie till from him thou have received better instructions touching the turnings and difficulties of thine owne way but take heed thou turne not into the way of the Creature least thou lose thine owne home Secondly Get an Eye of Faith to looke Through and Above the Creature A man shall never get to looke of from the world till he can looke beyond it For the Soule will have hold-fast of something and the reason why men cling so much to the earth is because they have no assurance if they let goe that hold of having any subsistence else-where Labour therefore to get an interest in Christ to finde an everlasting footing in the stedfastnesse of Gods Promises in him and that will make thee willing to suffer the losse of all things it will implant a kinde of hatred and disestimation of all the most pretious endearements which thy soule did feede upon before Saint Peter saith of wicked men that they are Purblinde they cannot see a farre off they can see nothing but that which is next them and therefore no marvell if their thoughts cannot reach unto the End of the Creature There is in a dimme eye the same constant and habituall indisposition which sometimes happeneth unto a sound eye by reason of a thicke mist though a man be walking in a very short lane yet he sees no end of it and so a naturall man cannot reach to the period of earthly things death and danger are still a great way out of his sight whereas the eye of faith can looke upon them as already expiring and through them looke upon him who therefore gives the Creatures unto us that in them we might see his power and taste his goodnesse And nature it selfe me thinkes may seeme to have intended some such thing as this in the very order of the Creatures Downeward a mans eye hath something immediately to fixe on All is shut up in darkenesse save the very surface to note that we should have our desires shut up too from these earthly things which are put under our feete and hid from our eyeâ— and buried in their owne deformitie All the beauty and all the fruit of the earth is placed on the very outside of it to shew how short and narrow our affections should be towards it But upward the eye sindes scarce any thing to bound it all is transparant and dâ—…aphanous to note how vast our affections should be towards God how endlesse our thoughts and desires of his kingdome how present to our faith the heavenly things should be even at the greatest distance The Apostle saith That Faith is the Substance of things hoped for that it gives being and present subsistency to things farre distant from us makes those things which in regard of naturall causes are very remote in regard of Gods Promises to seeme hard at hand And therefore though there were many hundred yeeres to come in the Apostles time and for ought we know may yet be to the dissolution of the world yet the Apostle tels us that even then it was the last houre because faith being able distinctly to see the truth and promises of God and the Endlesnesse of that life which is then presently to be revealed the infinite excesse of vastnesse in that made that which was otherwise a great space seeme even as nothing no more in comparison then the length of a Cane or Trunke through which a man lookes on the heavens or some vast countrey And ever the greater magnitude and light there is in a body the smaller will the medium or distance seeme from it the reason why a perspective glasse drawes remote objects close to the eye is because it multiplies the species We then by faith apprehending an infinite and everlasting Glory must needs conceive any thing through which we looke upon it to be but short vanishing And therfore though the promises were a farre off in regard of their owne existence yet the Patriarkes did not onely see but embrace them their faith seem'd to nullifie and swallow up all the distance Abraham saw Christs day and was glad he looked upon those many ages which were betweene him and his promised seed as upon small aâ—…d unconsiderable distances in comparison of that endlesse glory into which they ran they were but as a curten or piece of hangings which divide one roome in a house from another Labour therefore to get a distinct view of the height and length and breadth and depth and the unsearchable love of God in Christ to find in thine own soule the truth of God in his promises that his word abideth forever and that will make all the glory of other things to seeme but as grasse Lastly though the Creature be mortall in it selfe yet in regard of man as it is an Instrument serviceable to his purposes and subordinate to the graces of God in him it may bee made of use even for Immortality To which purpose excellent is that speech of Holy Austin If you have not these earthly Goods saith he take heed how thou get them by evill workes here and if thou have them labour by good workes to hold them even when thou art gone to heaven Make you friends saith our Saviour of the unrighteous 〈◊〉 that when you faile they may receive you into everlasting habitations a religious and mercifull use of earthly things makes way to Immortalitie and Blessednesse Cast thy bread upon the waters and after many dayes thou shalt finde it It is an allusion unto husbandmen They doe not eate up and sell away all their corne for then the world would quickely bee destitute but the way they take to perpetuate the fruits of the earth is to cast some of it backe againe into a fruitfull soile where the waters come and then in due time they receive it with encrease so should we doe with these worldly blessings sow them in the bowels and backes of the poore members of Christ and in the day of harvest we shall finde a great encrease If then draw out thy soule to the righteous and satisfie the afflicted soule then shall
Law for Lawes are made to binde and hold men fast and therefore the Apostle cals lust a Law because it commands and holds under all our members to the obedience of it Therefore wicked men are call'd the Servants of sinne and the best of us are Captives that is unwilling servants Which notes such a strength of sinne as cannot ex toto be altogether withstood So much flesh and uncircumcisednesse as a man hath in him so much disabilitie likewise hath he to withstand sinne In the wicked it hath an absolutenesse an universall and uncontroled power First they cannot but sinne they can doe nothing but sinne Without faith it is impossible to please God and to the impure and uncleane every thing is uncleane His mercies cruell his prayers abomination his offerings the sacrifice of fooles Secondly if they seeme to forsake any sinne 't is not of hatred to that as a sinne for he that said Thou shalt not commit adultery said also Thou shalt not kill but it is because they preferre others before it A man that hath many concubines may so dote upon some particulars as that the rest haply may goe untouch'd or but cursorily saluted and yet that is no argument of hatred to them but of preferring the others So a mans hart may be so takē up with the pursuit of some Herodias some darling lust as that others may seeme utterly neglected and scorn'd when the truth is The hart that playes the adulterer with any sin doth indeed hate none Thirdly if by the power of the Word they be frighted from the sinne they most love yet lust will carry them to it againe as a Sow returneth to the mire or a man to his wife Fourthly if they should be so fir'd and terrified away that they durst never actually returne againe yet even then lust will make them wallow in speculatiue uncleannesse their thoughts their delights their sighs their byas would still hanker the other way As lust may dog and pester and overtake a holy man that hates it and yet hee hates it still so the Word may frightand drive a wicked man from the sinne hee loves and yet still hee loves it Fifthly this sinne as it keepes men in love with all sinne so it keepes men off from all good duties It is as a chaine upon all our faculties an iron gate that keepes out any good thought or poysons it when it comes in In the faithfull themselves likewise it is exceeding strong by antiperistasis from the Law to deceive captivate sell as a slave to make him doe that which he hated and allowed not and not doe that which he would and lov'd It may seeme a paradoxe at the first but it is a certaine truth Originall sinne is stronger in the faithfull then those very Graces which they have received Vnderstand it thus A man giveth to a prodigall sonne a great portion into his owne hands and then gives over the care of him and leaves him to himselfe iin this Case though the money of it selfe were sufficient to keepe him in good quality yet his owne folly and the Crowes that haunt the carkasse those sharking companions that cleave to him will suddenly exhaust a great estate So if the Lord should give a man a stocke of Grace as much as David or Paul had and there stop and furnish him with no further supplyes but give over the care and protection of him his lusts are so strong and cunning as they would suddenly exhaust it all and reduce him to nothing For this is certaine that to be preserved from the strength of our owne lusts we have not onely use of the good graces which God hath given us already per modum principij inhaerentis but of a continued support and under propping per modum principij adsistentis of those daily succours and supplies of the Spirit of Grace which may goe before us and leade into all truth and teach us the way which we are to walk in which may stil say to our lusts in our bosome as he did to Satan at the right hand of Iehoiada The Lord rebuke thee that may still whisper in our eares that blessed direction This is the way walke in it Though a man were able to devoure as much at one meale as was spent upon Bel the Idoll yet he would quickly perish without further supplyes so though a man should have a great portion of Grace and then be given over to himselfe that would not preserve him from falling againe Grace in us is but like the putting of hot water into cold it may warme it for the time but the water will reduce it selfe to its wonted temper cold is predominant even when the water scalds with heate but that which keepes water hot is the preserving of fire still about it so it is not the Graces which the best of us receive if God should there stop and leave us to them and our selves together that would overcome sinne in us but that which preserves us is his promise of never failing us of putting under his hand of renewing his mercies daily to us of healing our back slidings of following us with his goodnes mercy all the dayes of our life of keeping us by his power unto saluation through faith that same which Fulgentius excellently calls Iuge Auxilium the daily ayde and supply of Grace For Grace doth not onely prevent a wicked man to make him righteous but followes him least hee become wicked againe not onely preuent him that is fallen to rayse him but follow him after he is risen that he fall not againe Consider further what a multitude and swarme of lusts and members this body of sinne hath and how they concurre in the unitie of one body too For this is worth the nothing that sometimes they are cald in the singular number sinne to note their unitie and conspiration and sometimes in the plurail number lusts and members to note their multitudes and serviceablenesse for severall purposes And what can bee stronger then an Army consisting of multitudes of men and weapons reduc'd all to a wonderfull unitie of mindes ends and order So then both in regard of its regall authoritie of its edicts and lawes of government of its multitude of members and unitie of body originall sinne must needs be very strong Ninthly consider the madnesse of this sinne The heart of man saith Salomon is full of evill and madnesse is in his heart while he lives Insania is a generall word and hath two kinds or species of madnesse in it madnesse or unsoundnesse in passions which is furor rage and fiercenes and madnesse or unsoundnesse in the Intellectuals which is Amentia folly or being out of ones right mind And both these are in originall sinne First it is full of fiercenesse rage precipitancy when ever it sets it selfe on worke the driving thereof is like the driving of Iehu very furious This disposition
that original righteousnes which he at the first put into him and appointing him to bee the head and fountaine of all mankind not only in nature but in foro-too in regard of legall proceeding with-held from him and his seed that Gift which was freely by him in the Creation bestowed and willfully by Adam in the fall reiâ—…cted and adjudg'd this miserie upon him that hee should passe over to all his posterity the immediate fruit of his first prevarication which was originall sinne contracted by his owne default and as it were issuing out of his willfull disobedience upon him because they all were in him interessed as in their head and father in that first transgression Thus have I at large opened those many great evils which this sinne hath in it that life of concupiscence which the Apostle here speaketh of I cannot say of it as the Romane Epitomizer of his Historie Iâ—… brevit abella totanteius imagiâ—…m amplexâ—… suâ—… that in a small compasse I have comprized the whole Image of old Adam but rather cleane contrary In amplatabull non dimidiam eius imaginem amplexus sum The halfe of this sinne hath not all this while beene described unto you Now therefore to conclude this Argument wherein I have been the larger both because of the necessarinesse of it that we may know whither to rise in our humiliations for sinne and because it is the principall sâ—…ope of the Apostle in the place and serves most abundantly to shew our owne everlasting insufficiency for happinesse in our selves we see by these things which have been discovered in this sin at what defiance we ought to stand with the doctrine of those men first who mince and qualifie and extenuate this sinne as the Papists doe making it the smallest of all sinnes not deserving any more of Gods wrath then onely a want of his beatificall presenâ—…e and that too without any paine or sorrow of minde which might be apt to grow from the apprehension of so great a losse nay not onely denying it after Baptisme to bee a sinne but onely the seed of sinne an evill disease langvor tyranny and impotency of nature but that even in the wicked themselves concupiscence is rather imputed for sinne then is really and formally sinne notwithstanding it be forbidden in the Commandement and upon these presumptions reviling the doctrine of the Reformed Divines for exaggerating this sinne as that which overspreadeth in its beeing all our nature and in its working all our lives Secondly of those who heretofore and even now deny any sinfulnesse either in the privation of the Image of God or in the concupiscence and deordination of our nature It was the doctrine of the Pelagians in the primitive times that mans nature was not corrupted by the fall of Adam that his sinne was not any ground to his posterity either of death or of the merit of death that sinne comes from Adam by imitation not by propagation That Baptisme doth not serve in Infants for remission of sinne but onely for adoption and admission into Heaven that as Christs righteousnesse doth not profit those which beleeve not so Adams sinne doth not prejudice nor injure those that actually sinne not That as a righteous man doth not beget a righteous Childe so neither doth a sinner beget a Childe guilty of sinne That all sinne is voluntary and therefore not naturall That Marriage is Gods ordinance and therefore no instrument of transmitting sinne That concupiscence being the punishment of sinne cannot bee a sinne likewise These and the like Antitheses unto Orthodox Doctrine did the Pelagians of old maintaine And as it is the policy of Satan to keepe alive those heresies which may seeme to have most reliefe from proud and corrupted reason and doe principally tend to keepe men from that due humiliation and through-conviction of sinne which should drive them to Christ and magnifie the riches of Christs Grace to them there are not wanting at this day a broode of sinfull men who notwithstanding the evidence of Scripture and the consent of all Antiquitie doe in this Point concurre with those wicked Heretikes and deny the originall corruption of our nature to bee any sinne at all but to be the work of Gods owne hands in Paradise nay deny further the very imputation of Adams sinne to any of his posterity for sinne And now because in this point they doe expressely contradict not onely the Doctrine of holy Scriptures the foundation of Orthodox Faith the consent of Ancient Doctors and the Rule of the Catholike Church but in no lesse then foure or five particulars doe manifestly oppose the doctrine of the Church of England in this Point most evidently delivered in one article for the Article saith Man is Gone from originall righteousnesse they say Man did not goe away from it but God snatched it away from man the Article saith that by Originall sinne Man is enclined unto evill and calleth it by the name of concupiscence and lust they say that Originall sinne is onely the privation of righteousnes and that concupiscence is a concreated and originall condition of nature the Article saith that the flesh lusteth alwayes contrary to the spirit they say in expresse termes that this is false and that the flesh when it lusteth indeed doth lust against nothing but the spirit and that the Apostle in that place meant onely the Galatians and not all spirituall or regenerate men the Article saith that this lust deserveth Gods wrath and condemnation they say that it doth not deserve the hatred of God and lastly the Article saith that the Apostle doth confesse that concupiscence and lust hath of it selfe the nature of sinne they say that it is not properly either a sinne or a punishment of sinne but onely the condition of nature in all these respects it will be needfull to lay downe the truth of this great Point and to vindicate it from the proud disputes of such bold Innovators And first let us see by what steps and gradations the Adversaries of this so fundamentall a doctrine which as Saint Austin saith is none of those in quibus optimi fidei Catholicae defensores salvâ fidei compage inter se aliquando 〈◊〉 consonant wherein Orthodox Doctors may differ and abound in their owne sense doe proceed to denie the sinfulnesse of that which all Ages of the Church have called Sinne. First they say That the Sinne of Adam is not any way the sinne of his posterity that it is against the nature of sinne against the goodnesse wisedome and truth of God against the rule of Equitie and Iustice that Infants who are Innocent in themselves should bee accounted Nocent iu another therein taking away Baptisme for remission of sinnes from Infants who being not borne with guilt of Adams sinne stand yet in no neede of any purgation Secondly they say that though
wrath which his sinnes have deserved Therefore it is called the ministery of death and condemnation which pronounceth a most rigorous and unmitigable curse upon the smallest and most imperceptible deviation from Gods Will revealed Thirdly by awakening the Conscience begetting a legall faith and spirit of bondage to see it selfe thus miserable by the Law hedged in with Thornes and shut up under wrath For the spirit first by the Law begetteth bondage and feare prickes the Conscience reduceth a man to impossibilities that hee knowes not what to doe nor which way to turne before it worketh the Spirit of Adoption or make a man thinke with the Prodigall that hee hath a Father to deliver him And by these Gradations the Law leadeth to Faith in Christ so that though in all these respects the works of the law be works of bondage yet the Ends and Purposes of God in them are Ends of Mercie Secondly The Law hath Rationem Fraeni and regulae to cohibite and restraine from sinne and to order the life of a man And in this sense likewise it is added to the Gospell as the Rule is to the hand of the workeman For as the Rule worketh nothing without the hand of the Artificer to guide and moderate it because of it selfe it is dead and the workeman worketh nothing without his Rule So the Law can onely shew what is good but gives no power at all to doe it for that is the worke of the Spirit by the Gospell yet Evangelicall Grace directs a man to no other obedience then that of which the Law is the Rule Now then to make some use of all this which hath beene said This shewes the ignorance and absurdity of those men who cry downe preaching of the Law as a course leading to despaire â—…nd discontentment though we finde by Saint Paul that it leadeth unto Christ. To preach the Law alone by it selfe wee confesse is to pervert the vse of it neither have we any power or commission so to doe for we have our power for edification and not for destruction It was published as an appendant to the Gospell and so must it be preached It was published in the hand of a Mediator and it must be preached in the hand of a Mediator It was published Evangelycally and it must bee so preached But yet wee must preach the Law and that in its owne fearefull shapes for though it were published in Mercy yet it was published with Thunder Fire Tempests and Darkenesse even in the hand of a Mediator for this is the method of the Holy Ghost to convince first of sinne and then to reveale righteousnesse and refuge in Christ. The Law is the forerunner that makes roome and prepares welcome in the Soule for Christ. I will shake all nations and the desire of all nations shall come saith the Lord to note unto us that a man will never desire Christ indeede till he be first shaken As in Elias his vision the still voyce came after the Tempest so doth Christ in his voyce of Mercy follow the shakings and Tempests of the Law First the Spirit of Eliah in the preaching of repentance for sinne and then the Kingdome of God in the approach of Christ and evidences of reconcilement to the Soule And the reason is because men are so wedded to their sinnes that they will not accept of Mercy on faire termes so as to forsake sinne withall as mad men that must bee bouâ—…d before they can be cured so are men in their lusts the Law must hamper and shut them up before the Gospell and the spirit of liberty will bee welcome to them Now this is Gods resolution to humble the soule so low till it can in truth and seriousnesse bid Christ welcome upon any conditions His Mercy and the blood of his Sonne is so pretious and invaluable that hee will not caâ—… it away where no notice shall bee taken of it but hee will make the heart subscribe experimentally to that Truth of his That it is a saying worthy of all acceptation that Christ Iesus came into the World to save sinners And we know a man must bee brought to great extremities who can esteeme as welcome as life the presence of such a man who comes with a sword to cut of his members or cut out his eyes and yet this is the manner of Christs comming to bring a Crosse and a Sword with him to hew off our lusts which are our earthly members and to Crucifie us unto the world But what then Mâ—…st nothing be preached but damnation and Hell to men God forbid We have commission to preach nothing but Christ and life in him and therefore we never preach the Law but with reference and manuduction unto him The truth is Intentionally wee preach nothing but Salvation wee come with no other intention but that every man who heares us might beleeve and bee saved wee have our power onely for edification and not for destruction but conditionally we preach Salvation and Damnation He that beleeveth shall be saved he that beleeveth not shall be damned that is the summe of our Commission But it is further very observable in that place that preaching of the Gospell is preaching both of Salvation and of Damnation upon the severall conditions So then when we preach the Law we preach Salvation to them that feare it as the Lord shewed mercy to Iosiah because his heart trembled and humbled it selâ—…e at his Law and when we preach the Gospell wee preach Damnation to them that despâ—…se it How shâ—…ll we escape if we neglect so great Salvation The Gospell is Salvation of it selfe but he that neglects Salvation is the mâ—…re certaine to perish and that with a double destruction Death unto Death to that wrath of God which abâ—…deth vpon him before will come a sorer condâ—…mnation by trampling under foote the blood of the Covenant and not obeying the Gospell of our Lord Iesus Christ. Here then are two rules to be observ'd First by the ministers of the Word that they so preach the Law as that it may still appeare to be an appendant unto the Gospell and â—…ot suffer the ministrie to be evill spoken of by men who watch for advantages We must endeavour so to manage the dispensation of the Law that men may not thereby be exasperated but put in minde of the Sanctuary to which they should flie The heart of man is broken as a flint with a hard and a soft together A Hammer and A Pillow is the best way to breake a flint A Prison and a Pardon A Scourge and a Salve A Curse and a Saviour is the best way to humble and convert a sinner When wee convince the hearers that all the teâ—…rors we pronounce are out of compassion to them that wee have mercy and balme in store to powre into every wound that we make that all the blowes we give are not to kill their Soules