A Help to True Happiness, Part 1

A Help to True Happiness · Part 1

p. 1The Firſt Part. Shewing how miſerable all men are by nature.

1. Q. WHat is the eſtate of euerie naturall man?

A. Very miſerable, and in no wiſe to bee reſted in, Eph. 2.2, 3. & 4.17.18. Rom. 7.24.

The eſtate of man is here ſet foorth by a twofold property thereof.

1. That it is miſerable.

2. That it is not to bee reſted in.

Concerning the firſt: We Obſer. 1 p. 2are by nature the children of wrath, Eph. 2.2, 3. & 4.17. We are miſerable, wretched, poore, blind, and naked, Reuel. 3.17. Rom. 7.24. But we muſt not vnderſtand this of Nature as it was of Gods making, for ſo wee were bleſſed, and made capable of eternall happineſſe; but of Nature as now it is marred and defaced through the ſinne of man. For our Nature may be conſidered in a fourefold eſtate; Firſt, as it was before the Fall, by Creation: Secondly, as it is ſince the Fall, by Sinne: Thirdly, as it is renued by Grace: Fourthly, as it ſhall be perfected by Glory. The ſecond eſtate is here meant. Neither can it be otherwiſe with vsus; For looke as thoſe p. 3that are higheſt aduanced, when they fall, they become ſo much the more wretched (as wee ſeeaaEſter. 7.8.9. & 14. in Princes Fauorites when they come into diſgrace): So we in our firſt Parents madebbPſ. 8 47. Heb. 2.7.Ps 8:47Heb 2:7 farre aboue all viſible Creatures, lifted vp by the free grace of God to be Fauorites of the moſt High, when now wee fell from this ſtate could not but become thrice wretched and miſerable. The better the thing is the worſe it is when once it is corrupted: The higher any man climeth, the lower hee falleth. Now our firſt Parents becomming miſerable, wee cannot be in better condition; the children of Bondſlaues can be no better then Slaues, what is in the roote p. 4will be in the branches and fruite alſo.

Obiect. Obiect. But why doe not men ſee this their miſery?

Anſw. Anſw. 1. Becauſe, as the eye of the body looketh to that which is forthright againſt it, and doth not ſee inward; which maketh vsus that wee ſee not our owne face, though we behold the faces of others: So the eye of our Vnderſtanding, being caſt on things outward, neuer obſerueth how the matter goeth with it ſelfe.

2. Our Conſciences are blinded with ignorance within vsus and darknes without: Now looke as we cannot ſee the things in a roome, if we want eyes, or hauing our ſight, want a candle, or ſome other light: p. 5So till God giuegive vsus inward light, and hold out the candle of his Law vntounto vsus wee cannot bee priuie to our owne caſe in which wee ſtand.

3. Our Iudgement is ſo corrupted, that we take our State to be good, when it is quite otherwiſe,Pro. 14.12.Prov 14:12 There is a way ſeemeth good the iſſues whereof are death. Looke as an eye bloudſhot thinketh eueryevery thing red without it, when yet it is not ſo; and looke as Phantaſie wanting the guidance of Reaſon, thinketh often that wee are Kings (as in dreames we ſee) when it is farre otherwiſe; So wee, when our Iudgements want the Wiſedome from aboue to guide them, iudge our ſelues in good eſtate, p. 6when it is farre otherwiſe.

4. The nature of ſinne is to make vsus ſpiritually drunk, ſo that as men in drunkenes know not how it is with them, no more doe men in their pure naturall ſtate.

5. Becauſe men in their pure naturall condition did neuer know better. Hence it is that they thinke themſelues in caſe good enough. Should a Nobleman in chiefe fauour with the King be baniſhed into ſome remote place, to liue in ranke of poore Cotagers about him, well might he thinke of his miſery, becauſe he had proued a more excellent eſtate; but ſhould he get poſteritie in exile, they would thinke their eſtate as good as p. 7their Neighbours, yea reſt in it, as the beſt that euer they inoyed.

This may conuince many Ʋſe 1 who flatter themſelues, and ſtroke their owne heads as if all were well with them; They are as others are, they are not the worſt, They hope to doe as well through Gods mercy as the beſt; EueryEvery man would be loth but his owne penny ſhould proue good ſiluer. Naturally we are giuen to hide our outward blemiſhes, to weare glaſſe eyes, artificiall legges, &c. yea many louelove not to heare the worſt of their cauſes, nor yet of their bodily ſickneſſe with which they are indangered, how much more doe men decline from ſeeing themſelues guilty of hell p. 8and damnation?

Ʋſe 2 Alſo this ſhould teach vsus, to ſeeke to get eyes opened, and hearts vnueiled; for euen as Foulers hide their nets, ſo it is with the Deuill, he doth hide our ſtate in ſin, which is the ſnare wherein he taketh vsus: This maketh men go on to hell as beaſts to the ſhambles before their Drouers. When we come to be touched in heart for our ſin it is a good ſigne, as in men ſicke of the Lethargie, to returne and hauehave ſenſe of any griefe is a hopefull token.Deus non infundit Oleum miſerecordia niſi in cor contritum: Bern. Iſa. 61.1.4 Mat. 11.28 & 15.24. Act. 2.37.Isa 61:1Isa 61:4Matt 11:28Matt 15:24Acts 2:37 Chriſt is not ſent but vntounto thoſe who hauehave ſenſe of ſin, neither ſhall any but thoſe bee refreſhed by him: where the heart is not plowed vp and broken with this knowledge the ſeede of the Goſpell p. 9ſhall neuer bee ſowed. Yet we muſt not thinke that for degree this knowledge is alike in all, as if none knew grace, till he had felt helliſh anguiſh; For as we may let foorth with the pricking of a pinne the matter of ſome boiles, or impoſtumes as well as with deep launcings and gaſhings, ſo God can giuegive a true knowledge and touch of miſerie, without making ſuch deepe wounds in the Conſcience as others feele in their greater humiliation. The paine that ſome women feele in their trauell is nothing to that which otherſome doe indure.

Secondly, We muſt not abide Obſer. 2 in this our naturall condition; The Scripture biddeth vsus awake and ſtand vp from p. 10the dead Epheſians 5.14. calleth on vsus to returne and repent, as on men who are out of the way, yea out of themſelues. There muſt be in vsus a feare of ſtanding in the State wee are in,Act. 2.37.Acts 2:37 and a care to come forth, a deniall of our ſelues, and a flying by Faith vntounto Chriſt. Nothing will reſt in ſuch a ſtate as threatens it deſtruction, Vſe for eueryevery thing but ſinnefull man ſeeketh to preſerue the being of it ſelfe; Now our condition is ſuch as doth menace vsus with eternall perdition. If a man fall going hither or thither, will he lie ſtill? No, hee will not reſt, but with helpe of hand and knee will ſtriue to get vp againe; So muſt wee being fallen by ſin into a wretched p. 11caſe, we muſt not lie ſtill, but ſeeke to riſe out of it.

Here are to bee rebuked ſuch whoſe courſes are at peace without indeauour this way, Vſe Pro. 1.32.Prov 1:32eaſe ſlayeth the fooliſh, euen as a Sluggard wheeleth in his bedde loath to get vp, ſo do theſe, not ſeeing their danger, whoſe**Quorum modò & mod…, non habent modum. by and by laſts till the time of grace be quite expired; But let vsus labour to come forth, taking the preſent time, wee will meete a ſickneſſe betime labouring to rid our ſelues of it,Heb. 4.7. foreign.Heb 4:7 if any thing threaten our name and eſtate we will indeauour quickely to free the one and the other, let vsus bee in like manner wiſe for our ſoules alſo.

p. 12QVEST. II.

2. Q. WHat maketh his eſtate ſo badde?

A. Two things: Sin and the Puniſhment thereof, Eſa. 59.2. Rom. 6.23. & 3.23.

Of the miſerable eſtate aforeſaid there are two Cauſes, Sinne and the Puniſhment thereof.

Obſer. 1 Sinne is the firſt & principall cauſe why any is miſerable, and as it were the ſeed out of which all miſery groweth. One might maruaile how men who hauehave honor, wealth, health, wiues, children, &c. ſhould be miſerable: But it is eaſily anſwered; p. 13For looke as one though hee were an Earle, and neuer ſo great and happie, if hee be but guilty of treaſon againſt the King, is miſerable, notwithſtanding all his poſſeſſions and greatneſſe; ſo here had one all the world, if ſinne lye at his doore and be not pardoned, he is wretched. Againe, were one in ſuch a debt that he is in danger eueryevery houre to bee taken and haled to priſon wee would account him wretched; But ſinne is a debt (Forgiue vsus our debts, Math. 6.12.) for which we may be throwne bodies and ſoules into hell fire, were they not pardoned. As the cauſe of ſickneſſe may bee ſaid to make ſicke, no leſſe then the ſickneſſe it ſelfe, ſo p. 14the cauſe of miſeries may be ſaid to make vsus miſerable as well as miſery it ſelfe.

Obiect. Obiect. But men feele no ſuch matter in ſinne. To which I anſwere. That a childe is not bredde and manifeſtly brought foorth at once, the beginning of things vſually is in one time, the manifeſtation in another: A man may hauehave the cauſe of a ſickneſſe twenty yeeres within him, without feeling himſelfe ſicke, or knowing one fit of ſicknes; So ſinne may be within one as a cauſe of all miſery, long before he finde himſelfe really and ſenſibly miſerable: The reaſon whereof is double:

1. It vſeth to yeeld for the preſent a pleaſing delight p. 15which breedeth inſuing paine in times after following: Thus Good-fellowes, (as wee vſe to call them) neither feele, nor ſee any hurt in their intemperate courſes, which pleaſe their palate for the preſent, but breed, though inſenſibly the painefull diſeaſes in which they end;**Luimus ſenes quae in inventute peccauimus. Intemperancy in youth ordinarily cauſing ſickneſſe in age. Thus men count it no hurt to runne into bookes, ſetting themſelues in debt, becauſe it eaſeth them for the preſent, though it breake their backe in the end.

2. Sinne is in a heart that loueth it, which makes it no whit grieuous. Things in their naturall place are not ponderous: A tankard of p. 16water is a mans load on land, but were he in the bottome of the ſea, all the water in it would not preſſe, nor burthen him, for the waters there are in their proper place, and ſo borne vp that they are not weighty: Thus when but the remainders of ſinne are in a heart conuerted to God, they make it crie out,Rom. 7.24Rom 7:24 O miſerable &c. but let neuer ſo raigning a ſinne dwell in a heart vnregenerate it doth not ſeeme any whit grieuous; ſuch a heart is the naturall and proper ſeate of ſinne in which it reſteth. We ſee then, that ſinne is the principall cauſe of all miſery and ſo it is indeed; For puniſhments could not make a man miſerable but for ſinne: Suppoſe man had bin made p. 17blinde, ſicke, poore, and mortall, yet if he had no way ſinned, theſe defects ſhould not hauehave hindered the due perfection belonging to him, neither ſhould he then hauehave beene ſaid to be miſerable in them.

The Conſideration hereof ſhould ſtirre vsus vp aboue all things, Vſe to ſeeke earneſtly after the forgiueneſſe of our ſinnes, how well is hee that ſleepeth with his**Acquittance. Quietus eſt in his boſome: In this regard Gods children hauehave followed God more for this, then for deliuerance from the euils that hauehave been vponupon them.Exod. 10.17.Exod 10:17 Many will ſay with Pharaoh, Lord remoue this plague, but this isJnſtare contra ſymptomata morbo neglecta. to let the cauſe of the ſickneſſe alone, and to ſeeke onelyonly to p. 18aſſwage the paine of it. Many like as Rogues keepe and ſhew their foares, ſo they glory of their ſhame, and will not be healed.

Obſer. 2 The other cauſe of our miſerable eſtate, is the puniſhment of ſinne; The particulars whereof (as hath beene ſaid) if they were not puniſhments of ſinne wee could not bee ſaid properly to be miſerable in them; for as the ſhadow followeth the body, and as ſmoake and ſparkes proceede from fire, ſo by Gods iuſt decree, from ſinne committed ſpring all kinde of miſeries. Now theſe once ſeazing on vsus, we then beginne to bee apparantly wretched: When a man murthereth, or ſtealeth, and by that meanes becomes p. 19ſubiect to death, then hee is miſerable, for then is ſowne the ſeede of his future woe. Neuertheleſſe ſay hee go on and be not taken in it, and impriſoned, men doe not account him, nor diſcerne him, as yet to be wretched, but let the ſame perſon once be taken ſentenced and executed, and then eueryevery body doth ſee his caſe to be wofull: for now his miſery ſtandeth out of the cauſe and is actually declared. Thus though while men are conſcious of ſinne onelyonly, their miſery is not ſeene; yet when Gods Iuſtice hath inflicted any part of puniſhment, then ſo farre foorth their miſery is openly diſplaied, and ſet forth to the view of all.

p. 20Ʋſe Let vsus then acknowledge, in all the puniſhments that we ſee, ſo many reall Sermons of our miſerable conditions, when wee will not obſerue it by leſſer things, God is forced to bring vponupon vsus greater euils. Perſons ſick of a dead Apoplexie their faculties are not eaſily awakned, and therefore they hauehave double the quantitie giuen vntounto them that others hauehave. Thus if wee be ſenſleſſe vnderunder the euils which lye vponupon vsus, or meete vsus any way, and will not ſee our wretchedneſſe in them, wee cannot thinke but that ſharper will ouertake vsus,Leu. 26.23.24.Lev 26:23Lev 26:24 that ſo our ſleepie ſenſes may be awaked.

p. 21QVEST. III.

3. Q. WHat is Sinne?

A. EueryEvery breach of Gods law, 1 Ioh. 3.4.

Hauing laid downe ſummarily the cauſes of our miſery, the particular explication of them followeth, according to the order of nature in which they were propounded.

In the Anſwer which containes a briefe deſcription of ſinne, obſerue

1. That ſinne is the breach of Gods law onelyonly.

2. That eueryevery breach of Gods Law is ſinne. To which may bee added, deſeruing death, and making the Offender miſerable.

p. 22Obſer. 1 For the firſt: It is not ſaid, That ſinne is the breach of Mans law, or of the Churches law; For thoſe may ſometime, and in ſome caſes be broken without ſin; but it is ſaid to be the breach of Gods law which may bee ſhewed by neceſſary deduction thus:

Whatſoeuer is ſinne to my Conſcience, defileth it, and ſubiecteth it to puniſhment: Whatſoeuer defileth it and ſubiecteth it to puniſhment, muſt be the breach of ſome ſuch Law as the Conſcience is bound to obſerue.

The reaſon is, becauſe the Conſcience cannot be puniſhable, for doing or not doing that, which it hath liberty to doe or not to doe. p. 23That Law which the Conſcience is bound to obſerue muſt be the Law of ſome one which is Superiour to it;**Par in parem non habet poteſtatem. For equals hauehave no authority ouer equals, much leſſe Inferiours ouer Superiours: We ſinne not though wee ſtirre not at their command who hauehave no power ouer vsus: None is ſuch a Superiour, as hath power ouer our Conſciences, but God onelyonly. For Superiors hauing power to command any, they can take knowledge when they offend, and they can puniſh thoſe who tranſgreſſe, with condigne puniſhment; but none beſide God can take knowledge of,Iam. 4.12.Jas 4:12 or puniſh the Conſcience. Nothing then can be ſinne but the breach of Gods law.

p. 24Obiect. But doe not the Lawes of men in authoritie binde the Conſcience?

Anſ. Not by themſelues and primarily, but ſecondarily by participation, with the Law of God which doth immediately and of it ſelfe binde the Conſcience; As water doth make hot and ſcald ſometimes, not of it ſelfe, but as it participateth in the heate of fire, which immediately from the nature of it maketh hot. If they commaund any thing repugnant to Gods word we may dioſobey it, and not ſinne: prouided that our deniall of obedience come from conſcience of Gods Will, and not from want of due ſubiection in vsus.

To returne then thither p. 25whence wee hauehave a little digreſſed: Sinne is the breach of Gods Law; for looke as to miſſe our rule and meaſure is to offend and erre in that which by the rule and meaſure ſhould hauehave beene directed; ſo Gods Law being the rule by which our Nature and actions ſhould be ordered, wee cannot but erre when we leaue this; and we cannot ſinne and offend further then we tranſgreſſe it; For nothing can bee amiſſe while it doth agree to that meaſure by which it is to be meaſured: And this ſufficeth to ſhew that ſinne is the breach of Gods Law.

Wherefore in the firſt Ʋſe 1 place let vsus learne to ſee the fearefulneſſe of ſin, which p. 26breaketh his Law, who only hath power to ſaue and deſtroy. If we hauehave broke the Kings law where it threatens loſſe of life, lim, or liberty, it is fearefull; if we hauehave broken ſomething, that great Perſons, ſuch on whom wee depend, gaue vsus in charge, how will it diſquiet and feare vsus? but in eueryevery ſinne wee breake the Law of the eternall God.

Ʋſe 2 Secondly, let vsus labour to know our ſinnes, by ſetting before vsus this Law of God, by which onelyonly commeth the knowledge of ſinne; Were our faces dirty, wee could not know or ſee them to bee ſo till ſome ſhould ſhew ſo much vntounto vsus, or our ſelues ſhould take a glaſſe and looke our ſelues p. 27in it; No more can we know our ſinnes as they ought to be knowne, till ſome made wiſe by the knowledge of the Law, doe aduertiſe vsus of them, or till our ſelues get this glaſſe of the Law and looke into it. But the moſt now louelove not to hauehave the Law ſincerely opened; but reſemble thoſe fooliſh women, who louelove not to dreſſe themſelues but by falſe glaſſes, which make them looke quite otherwiſe then they are.

Thirdly, ſeeing ſinne is Ʋſe 3 the breach of Gods Law, let vsus as we would auoide ſinne get the knowledge of Gods Law. How ſhall wee in the night auoide mirie ſlowe…, and dangerous pits, if wee hauehave not a torch or …anthorne p. 28to diſcouer the ſame: So in the night of our ignorance, we cannot auoide faling into ſinne, further then this Law as a candle doth giuegive vsus light. Men will know penall Statutes, and bonds vponupon Forfeitures, that they may the better keepe themſelues from running into them; let vsus not thinke Ignorance will be a Plea ſufficient for excuſe: If the King once hauehave proclaimed any thing, and the Subiect after ſufficient time of notifying his will be ignorant of it, at his owne perill be it.

Further to come to the ſecond point:

Obſer. 2 Obſer. 2. EueryEvery breach of Gods Law is ſinne, yea and ſuch a ſinne as deſerueth death and maketh the Offender p. 29miſerable. The leaſt miſſing of the rule is an error as well as the greateſt, and both alike for kinde, though not for degree; So the leaſt ſwaruing from or breach of Gods law, which is our rule, is an offence of God, and a ſinne no leſſe for kinde, then the greateſt, though for degree ſome are greater ſinnes then other: yea eueryevery breach thereof is ſinne deſeruing death. The wages of ſinne is death, Rom. 6.23.aaGal. 3.10Gal 3:10 Curſed is be that continueth not in all to doe them. For indeede the leaſt ſinne is contrarie to Charitie, as the leaſt droppe of water hath in it contrariety to fire; That in the euent it doth not bring death, it is from Mercy pardoning, not from the nature p. 30of ſinne, not ſufficiently demeriting eternall damnation.

Ʋſe Let vsus then take heede of the leaſt breaches of Gods Law. Little things neglected doe often doe great hurt; little ſparkes vnquenched turne to fiers exceeding great: So the ſmalleſt ſinnes deminiſh the feruour of louelove, they diſpoſe the ſoule to great offences; As men by little wedges make way for greater, ſo doth the Deuill by leſſe ſinnes fit vsus vntounto greater fallings. The deuill plaieth no ſmall game, but hee meaneth vsus much hurt, we hauehave the more need to looke to it. For looke as ſicke bodies louelove to be gratified with ſome little thing that is beſide the rule of diet p. 31and doth feede our ſicknes: So we ſicke of ſinne louelove at leaſt ſome kinde of liberty which may feed our ſpirituall ſickneſſe.

QVEST. IV.

4. Q. HOw many waies is Gods Law broken?

A. By doing things forbidden, leauing things commaunded, and failing in the manner.

Firſt it is to be noted that the Anſwer is to be vnderſtood of all actuall ſinne: For omiſſion being a priuation of action, the ſin thereof, muſt be reduced to the head of actuall ſinne.

How here are ſet downe p. 32three waies of breaking the Law: By committing ſomthing forbidden; By omitting; And by defectiue performing of ſomething commaunded. The Soule in moouing or reſting may miſſe the rule by which it is to be directed; Firſt by hauing ſome obiect diuers from that which the Law of God warranteth: Secondly, by carrying it ſelfe otherwiſe then it ought, to that Obiect which in Gods Law is commaunded.

In ſinnes of Commiſſion the ſoule erreth in the firſt kinde, for it doth mooue it ſelfe to ſomething which is forbidden vntounto it therein, and this is the higheſt kinde of euill; For as in a Wife not to louelove her Husband is p. 33a great leudneſſe, but not onelyonly to neglect his louelove, but to turne to the imbracement of Strangers, is much more hainous: So for the Soule not to cleaue to God in doing righteouſneſſe is ſinnefull, but to leaue him and turne to louelove and like any kinde of vnrighteouſnes, this is moſt ſinfull.

Now the ſoule carrieth it ſelfe otherwiſe then it ſhould to the good commanded, when either it doth ſuſpend, ceaſing to mooue after it, as in ſinnes of Omiſſion, or when it worketh for matter that which is required, but in other manner then God hath preſcribed; either by not working the thing that wee had in commaund to doe, or by ſo doing p. 34it, that wee faile in circumſtance. This laſt branch is or diuers conſiderations; for the manner of performance ſometimes is ſuch, as doth change the kinde, and make that a ſinne to him who ſo doth it, which might hauehave beene a gratefull obedience:Hoſ. 1.4.Hos 1:4 Thus Iehu in killing Ahab and his Poſterity propounding priuate regnancie, committed the ſin of murther, which elſe had beene an acte of Obedience and Iuſtice. Sometimes it is ſuch as doth not change the kind of it, turning it to ſinne, but hindereth the perfection of it, and maketh it ſinnefull: thus doth the circumſtantiall ſwaruings whereby our beſt actions are defiled.

The word in Hebrew p. 35which noteth**foreign ſinne, is deriued of a word, that ſignifieth the miſſing of a marke: Now a man may miſſe the marke three waies; By ſhoting ouer it; By being ſhort of it; By ſhoting about it, but wide either on the right hand or on the left: So may we by as many waies ſwerue from the Law (which ſhould be as a marke in our eye) either by going beyond that which is commanded in it, as in ſinnes of Commiſſion, or by comming ſhort, as in ſinne of Omiſſion, or by being wide, when we are about the thing commanded, but ſo that wee are wide in regard of the circumſtance, of that ſtraightneſſe or integritie that ſhould bee in our actions.

p. 36Vſe Let vsus therefore take notice how many waies wee breake Gods Law. The Law of Sinne ſometime carying vsus to that which is euill, the defect that is in vsus making vsus to omit good duties, and grace, and ſinne being ſo intermedled, and the one ſo luſting againſt the other that wee cannot perfect things as we would. Many account it a ſin to lye and ſteale, &c. but not to repent, or not to beleeue, or not to giuegive all diligence to make their Calling and Election ſure, or not to get Knowledge, they cannot ſee to be ſinnes, being but the omitting of things commanded. To be improfitable in doing nothing this way, is not deemed blame-worthy. I hope p. 37(ſay many) I doe no hurt; I pray God I neuer doe worſe: He were an euill Seruant who taking a ſtoole ſhould ſit ſtill and let his worke lie vndone, though he had no other fault: So many if they ſhould neuer go to Church and ſerue GOD, or ſay Prayers, &c. they would thinke it a ſinne, but to hauehave their hearts farre from God, to doe thoſe things without reuerence, they ſee not this to be ſinnefull: Nay if the thing they doe be lawfull, let them vſe it neuer ſo intemperately they thinke they ſinne not, nor ſhould not bee rebuked. Let them make a trade and vocation of Paſtime; why they hope God allowes recreation. So many, if they p. 38ſpeake this or that which is true, though without wiſedome and louelove, they thinke they may doe it; Neuer remembring that good ſtuffe may bee marred in the making: Good things may be ſo performed, that they ſhall become Sinnes and ſinnefull actions.

QVEST. V.

5. Q. WHat are the puniſhmentes of Sinne?

A. All miſeries of this life, death in the end, hell euer after.

Looke as it is with men if they turne themſelues from this aſpectable light, they p. 39are foorthwith inuironed with darkeneſſe; So man turning away by his ſinne from God the Father of lights, from whence eueryevery good gift commeth, he cannot but be forthwith in outward and inward darkneſſe, in all kinde of miſery: Three kindes or degrees are here ſet downe; The 1. in this life: The 2. in death: The 3. after death.

To branch the firſt would make a Treatiſe. Our ſoules are dead in ignorance and luſt, ſo that they hauehave in them a ſeede apt to bring forth eueryevery ſinne. Our bodies hauehave mortality as a worme corrupting them: Our conditions are expoſed to a thouſand vanities and weariſome courſes, and p. 40theſe are but the beginnings of euill.

In death, ſoule and body being diuorced, the ſoule is kept in chaines of darknes, feare, and deſpaire, expecting iudgement to come. In the day of iudgement, our bodies reunited with their ſoules ſhall ioyntly be ſentenced, and feele executed vponupon them the full wrath of God which is a conſuming fire, ſhould wee not by ſound faith and repentance preuent thoſe eternall woes. Looke as Malefactors, are firſt followed with Hue and cry, then taken and committed and kept till the appointed time of Aſſiſe, and laſtly are ſentenced, and executed; So God firſt in, and during this p. 41life followes and purſues Sinners with theſe lighter euils as it were with Hue and Cries ringing in their eares, at length by death he apprehends them, and keepes them in that darke cuſtodie of damned Spirits (the Deuill being as a Iaylor vntounto God (and in the end when Chriſt ſhall come to iudge the quicke and the dead, hee ſhall then take the impenitent and caſt them ſoule and body into inquenchable torment.

Obiect. What are all miſeries of this life, puniſhments of Sinne?

Anſw. They are, being abſolutely conſidered, no better; but this reſpect is changed to thoſe that are in Chriſt; They are no more p. 42puniſhments of reuenging Iuſtice requiring ſatisfaction, but chaſtiſements of fatherly iuſtice, which ſeeketh this way the exaltation of his children. If a Iudge whip a Stripling vnderunder the age of thirteen (and ſaue him from the gallowes) to ſatisfie the Law for his offence paſt, it is one thing; If a Father whip his ſonne if hee take him pilfering, to keepe him from falling into the like, and from comming into danger of the Law, this is another thing: Two things may be one in nature, and differ in reſpects. Two ſtones may be both alike for the ſubſtance of them, yet the one may hauehave a reſpect to diſtinguiſh one mans land from anothers (as bound p. 43ſtones doe) which the other hath not. Thus ſickneſſe, pouerty, and diſgrace, common to the wicked and godly, conſider them in their being, they are alike, but the one hauehave a reſpect, of a iuſt condemnation inflicted by Gods reuenging iuſtice for the ſatisfying of it, which the others hauehave not; For Chriſt hath put himſelfe betwixt Gods Iuſtice, and all them that are in him;Rom. 8.1. Gal. 3.13.Rom 8:1Gal 3:13 So that there is no condemnation or curſe but he hath borne it in their behalfe.

Obiect. Obiect. If all miſeries in this life belong as puniſhments to ſinne, how is it that many Sinners liue ſo happily exempt from miſeries?

Anſw. Anſw. All is not gold that gliſters, nor is eueryevery eſtate p. 44ſtate happy that ſeemes happy: To be held in dangerous ſnares, is no point of happineſſe;Pſal. 69.22.Ps 69:22 but the Table, and by proportion, the wealth, ſtrength, and honour of the wicked are ſnares. Euen as poyſons, ſome kill with griping torments, ſome caſt into a ſleepe, and make men laugh till they fall downe dead: So the curſe of God killeth ſome with dolorous torment going before in this life, ſome it ſo affecteth that they go in ſweete ſleepes laughing till they fall into deſtruction. Whether is it not more happy to ſaile with a croſſe winde which offereth to turne men backe, or to hauehave a pleaſant gale which doth carry them with full courſe on ſands or rocks p. 45which will cauſe their ſhipwracke: They are moſt miſerable who ſaile to hel with the pleaſanteſt winde; in a word, the felicitie of the wicked being finally impenitent, is like the happineſſe of franked ware ſatted to the ſhambles; for they thereby are fatted to eternall ſlaughter.

This may teach vsus the true Vſe 1 cauſe of all miſeries, viz. Sinne, and how wee muſt remoue them; by getting ſinne remoued. Say to ſome, Why? how came you thus? What is the cauſe? They will anſwere you, euen as it pleaſed God Sir; by courſe, It is ſo with others as well as with vsus. Alaſſe, a man will not giuegive another a boxe on the eare without ſome cauſe; p. 46God would not caſt on vsus theſe miſeries, were there not ſinne prouoking him thereunto; but many feele the fit and paine of ſicknes, who know not the cauſe of it: Now to remoue griefe many will to Cardes, Dice, Company, and ſo to remoue other euils they will ſeeke this outward thing and that; neuer looking out, nor thinking of Sinne: But a man might as well looke to remooue a ſickneſſe cauſed by ſome matter impacted within him, by going into another chamber, putting on a cappe and ſuch externall things, which neuer come neere the cauſe of his diſeaſe. Theſe may like cold**Anodynes are ſuch medicines, as being applied, aſtoniſh the diſeaſe, and take away the paine thereof, but remoue it not Anodynes bring vsus a ſleep, and keepe vsus from feeling p. 47our miſery, but they can neuer heale vsus of them.

This alſo ſheweth vntounto Vſe 2 vsus, what cauſe wee hauehave to take heede of ſinne, which draweth after it a taile of ſo many miſeries; we feele no hurt by it, but who would carry a ſnake in his boſome, becauſe he did not yet feele it thruſting out the deadly ſting: It is wiſdome to make ſure in regard of all that may hurt vsus, though he that nouriſheth ſinne, not repenting of the ſame, is deadly ſtung therewith: But looke as one hauing twenty diſeaſes if he be faſt a ſleepe hee feeleth not one of them, ſo is it with ſecure Sinners.

Laſtly, we may hence behold Vſe 3 the comfortable eſtate, of Saints; well may the euills p. 48of this life make them afraid, but they are worſe afraide then they can bee hurt by them. There is a great difference betweene two Snakes, if the ſting of the one be foorth, and the other not; for the former wee may play with it, and hauehave it in our boſome, and there is no danger in it. Such are the afflictions of Gods children, the ſting is foorth of them; Well may they through our weakneſſe, like Bugbares affright vsus, but ſurely they cannot hurt vsus.

p. 49QVEST. VI.

6. Q. IS Sinne ſuch a filthy thing?

A. Yea, it is the moſt filthy, and loathſome thing in the world.

Here is further offered to our conſideration, the nature of ſinne, whoſe puniſhment is mentioned to bee ſo exceeding great. The point is this: That Sinne is the moſt filthy of all other things: And ſo indeed it is, and therefore is called, Filthineſſe it ſelfe, 1 Cor. 7.1. and in ſundry other places. And it cannot be otherwiſe, ſince it is nothing elſe but the corruption of the Soule, now deuoid of the life of God. p. 50The beauty of a humane body is great, but when the Soule hath left it, what is more lothſome then the corruption of it, when now it is a dead carcaſe? Thus the beauty of the Spirit was admirable, while it liued the life of God in Knowledge, righteouſneſſe, and holines, but when God hath forſaken it (who is the Soule of our ſoules) no further in lightning or ſanctifying it, there entreth all kinde of ſin, as a ſpirituall corruption, being in compariſon of all other things moſt deteſtable:**Corruptio optimi eſt peſſima. The more excellent the thing is, the worſe is the corruption thereof. Againe, in matters naturall, and morall there is nothing filthy, and loathſome in any regard, p. 51but that the ſame is in ſinne by proportion. Nakednes is ſhamefull, Sinne is a ſpirituall nakedneſſe: Some diſeaſes are filthy, as the Leproſie; Sinne is a ſpirituall Leproſie. Lameneſſe is a deformity, ſo is crookednes, Sinne is a lameneſſe deprauing all ſpirituall motion; and a ſpirituall crookednes. Blacknes is foule and fearefull; Sinne beares the blacke Image of the Deuill the Authour thereof. Wee count excrements comming out of the draught filthy, yet they defile not a man, but Sinne that commeth out of the Soule doth pollute him. We count dunghills, and ſmelling puddles filthy, but ſinne caſts foorth ſo filthy a ſauor as it were, in the noſtrills of p. 52God, that hee could not ſmell a ſauour of reſt till it was remoued by that ſweete incenſe of Chriſts death, who to that ende offered himſelfe a Sacrifice of ſweet ſmelling ſauour vntounto God.Eph. 5.2.Eph 5:2 What filthy Creatures hauehave any filthy properties, but they are in ſinne proportionably: Hence ſinners are compared to dogges, and ſwine the filthieſt Creatures. What morall vices are moſt filthy? Drunkeneſſe & thoſe filthineſſes not to be named; Sinne is a ſpirituall drunkeneſſe, and a turning from the chaſt louelove of God to the louelove of eueryevery baſe thing.

Vſe 1 Firſt, this ſheweth what they are growne vntounto, who ſticke not to glory of their ſhame. Men hide not thei… p. 53ſinnes but are come to Sodomlike impudency. Some proud Peacocks vaunt in prancking themſelues, ſome thinke their fury a thing becomming them well: Some eſteeme it as a thing praiſe-worthy, when they can vſe their wit and tongue to deriſion, and to the circumuenting of others. Some are of that minde, when they can prodigally flie out, and make light of all others, that then they are jolly men: Some are as proud of the vanitie and curioſity of their mind, as if the quinteſſence of wit, conſiſted therein. The Moores, becauſe blacknes, is naturall to them, count their blacke hue beautifull: Children are not aſhamed, and Mad-men glory of their p. 54nakedneſſe: thus it is with Sinners in conceiuing of their ſpirituall deformity.

Vſe 2 Secondly, this ſhould teach vsus to labour to purge out ſinne, to cleanſe our ſelues from it, as a thing filthy and abhominable: Wee would not ſuffer ſpots in our face, nor lint or other ſoile on our clothes: ſurely we cannot make cleane any thing, but wee may thence take the riſe of this thought, How carefull wee ought to be to cleanſe our heart: We would not hauehave any naturall infirmities which are vnſeemely or filthy, as wrie mouthes, foule breathes, lameneſſe, or halting in our gate &c. but a tongue ſpeaking peruerſly, rotten ſpeach, crooked walking from Gods p. 55Law, and the direction thereof, are farre more vncomely then the other: as the ſenſe doth ioy to be vnited to an obiect pleaſing and well proportioned vntounto it; ſo it is auerſe and doth flie from thoſe that are otherwiſe. If wee go by a ſoule ſtincking place, we ſtop our noſes, and haſt away; If an vgly ſhape preſent it ſelfe we ſhut our eyes, and indure not the view of it: Thus our ſoules ſhould with indignation, turne from all filthy and abhominable vices.

p. 56QVEST. VII.

7. Q. HOw doth this appeare?

A. Both by the puniſhment, and perſon againſt whom it is committed.

Here are ſet downe two Conſiderations, by which, as by a glaſſe wee may ſee the fouleneſſe of ſinne.

Firſt by the puniſhment; for proportionable to this in greatneſſe muſt the offence bee: the reaſon is, becauſe Iuſtice doth rule and meaſure the puniſhment by the offence; if that be little, the puniſhment that it aſſigneth is little, if that bee great, the puniſhment is anſwerable. Now if a thing p. 57meaſured forth be long and wide, the meaſure muſt bee vnderſtood to be long and wide alſo. Hence it is that in humane puniſhments we ſee the greatneſſe of the offence; if one be reſtrained wee gather hee hath done ſome fault, if impriſoned, if hanged in chaines, or burned, ſtill as the puniſhment increaſeth we coniecture the fault to hauehave been coreſpondent: How foule then muſt that offence hauehave beene, which the iuſt and moſt mercifull God hath puniſhed with ſo many miſeries in this life, with death in the end, and after with eternall deſtruction.

Againe, the fouleneſſe of ſinne is clearely diſcerned by conſidering the perſon p. 58againſt whom it is committed. For in any good or euill worke, the perſon that doth it, or the circumſtance of perſon about whom it is done doth impart to the worke ſuch a reſpect whereby it deſerueth accordingly. Let a common man come to me when I ſend, and a ſmall thing doth recompence his paines, but let a Doctour of Phiſicke come, and an Angell is his due: the qualitie of his perſon doth ſo dignifie his worke, and make it of anſwerable value. So it increaſeth the merit and deſert of euill. Let one of the people ſinne, he is guiltie, but l… the Prieſt ſinne,Leu. 4.3.12 c mpared with Leu 4 27.….5Lev 4:3Lev 4:12Lev 4:27Lev 4:5 his fault i… greater, and his Sacrifice muſt be greater. And as the circumſtance of the perſon p. 59doing, increaſeth the deſert of good or euill; So doth the circumſtance of the perſon about whom the worke is conuerſant. Let a Subiect doe good to any, and it well deſerueth, but doing ſome ſpeciall ſeruice to his Prince he deſerueth greatly. Let him offend any, he is guilty, but the higher the perſon offended is, the more hainous is the ſinne. If one reuile or ſlaunder his equall, it is an offence and may beare an action of the caſe; but if a Noble man, it is ſcandalum magnatum, deſeruing ſharper puniſhment, and if the King, it is treaſon, and worthy of death: Then how foule muſt that ſin be which is a treſpaſſe committed directly againſt GOD the p. 60KING of Kings.

Ʋſe Let vsus then make this vſe of all miſeries, to take a view in them, of the fouleneſſe that is in ſinne. If wee heare that the Magiſtrate hath fined one in an hundred pounds; if we ſee one carted and whipped; if we ſee execution done on any, preſently we gather in what kinde they hauehave offended. When God doth ſometimes conſume mens ſubſtance to nothing, making them poore as Iob, who ſometime were rich, when hee doth by paines, and griefe laſh a man, yea grinde him to duſt, when God taketh men away by violent or naturall death, No body riſeth to conſider either of the power of his wrath, or the fouleneſſe of p. 61ſinne, which hath beene the cauſe of all this miſerie. Againe, if a childe doe ought againſt his naturall Parent, a Seruant againſt his Maſter, a Subiect againſt his Prince, we eſteeme it as a foule matter, but when we lift vp the hand by ſinning againſt God, the filthineſſe of this is not ſo apparant.

QVEST. VIII.

8. Q. WHo is that?

A. Almighty God, whoſe holineſſe, and iuſtice are infinite.

That wee may the better ſee the fouleneſſe of ſinne, it is firſt generally to be conſidered, viz. That the perſon againſt whom we ſinne is God. p. 62Secondly more eſpecially, That this God is Almightie, and infinite in holineſſe and iuſtice.

Concerning the firſt: when Dauid had wronged Bathſheba in her chaſtity, and Vriah in his life, yet he confeſſeth that hee had ſinned againſt God alone, Pſalm. 51.4.

There may be three things conſidered in ſinne: 1. A damage done to our neighbours: 2. A treſpaſſe againſt the authority of ſome ciuill Court of Iuſtice: 3. A treſpaſſe in the Court of Conſcience. Now though I iniure my Neighbour, yet this is not ſinne as it is an iniurie to him; but as it is committed againſt the Law which doth binde my conſcience p. 63otherwiſe; So a treſpaſſe againſt the Lawes of ſome ciuill Court is not a ſin preciſely in this reſpect, but as in this a higher Law and authoritie binding the Conſcience is tranſgreſſed. Therefore authority may forgiue a ciuill treſpaſſe, and the penalty of it, which the Law determineth, without medling with that ſinnefull reſpect which is in the ſame default againſt God. For looke as a Theefe taking a true mans purſe doth wrong his Neighbour, but cannot be ſaid to breake his Neighbours Law, but the Kings Law; So in eueryevery ſin, howſoeuer wee may iniury and treſpaſſe againſt men, yet we cannot bee ſaid properly to ſinne againſt them, becauſe p. 64no Law binding my Conſcience is broken but Gods onelyonly, which reſpect giueth being to ſinne.

Vſe 1 1. Let vsus then confeſſe our ſinnes to God as Dauid did. Wounded perſons will open their wounds to a Chirurgian who is able to heale them, ſo ſhould we.

Vſe 2 2. Let vsus ſeeke pardon onelyonly from God, as he who only hath authority to giuegive it. Popes pardons, are cheating commodities, no way auailing the diſtreſſed Conſcience: A ſubiect cannot forgiue a treſpaſſe done againſt the Law of his Soueraigne; no more can any earthly creature, that which is done againſt the Law of that heauenly and ſupreame power ſo farre ouer them.

p. 65Obiect. Obiect. But doe not men forgiue ſinnes?

Anſw. Anſw. Yea, as ordinary Meſſingers do fetch vp men, we ſay they fetch them vp, in as much as they cary and ſignifie the Kings writ, which doth fetch them vp; So Miniſters doe forgiue as Gods ordinarie Meſſengers ex Officio, becauſe they bring and apply that word of Gods writ, which doth ſignifie Gods will and pleaſure to forgiue.

3. Let vsus remember in eueryevery Vſe 3 ſinne, whom wee offend: When men fall out and quarrell, they doe not thinke they meddle with the King, yet when they breake the peace they offend againſt him, who is the Keeper of it; So in our ſinnes againſt p. 66our Neighbour, we ſeldome thinke what meaſure we offer to God whom wee prouoke by breaking his Law: The Deuill doth ſo keepe vsus hoodwinckt that we thinke we louelove God as well as any, and that we meddle not with him, but with thoſe that wronged vsus.

Now more ſpecially obſerue: 1. That this doth further diſcouer the fouleneſſe of ſinne; that it is againſt that God who is Almighty: The greater powe… any man is of, the more dreadfull a thing it is to treſpaſſe againſt him, but ſinne doth prouoke and put God to it as we ſay, and in committing it, we enter comba… with him; Now looke as t… ſee an Infant to warre againſ… p. 67the Parent, or to ſee a pot ſtriuing againſt the Potter, were a deteſtable ſight; So is this much more, that man ſhould by ſin prouoke him who hath vsus in his hand, euen as man hath a pot, or glaſſe, which, if he doe but let it go, is preſently broken.

Further, the conſideration of the holineſſe of GOD, may make vsus the more ſee the hainouſneſſe and fouleneſſe of ſinne: That which is oppoſite to him who is moſt holy, that is, pure in himſelfe, and the Authour of all purity in his creatures, that cannot but be filthy and impure; looke as eueryevery thing which hath contrariety with light, muſt needes be darkneſſe; ſo what euer is contrary to him whoſe eyes p. 68are too pure to behold with approbation any ſinne,Hab. 1.13.Hab 1:13 yea, who is puritie it ſelfe, that muſt needes be moſt filthy impurity.

Laſtly, the fouleneſſe o… ſinne may be ſeene by conſidering Gods infinite iuſtice If man doe wrong to on… that handleth him vniuſtly it doth ſomewhat leſſen th… fault, but if hee deale iniuriouſly with one, who will not offer him, or any other the leaſt iniuſtice, then eueryevery one that hath but halfe a… eye doth deſcry the foul… leudneſſe of the fact: Thus it is, our ſinne is againſt that God whoſe dealing was moſt iuſt and equall to vsus. Againe, that which wrongeth an infinite iuſtice cannot but be moſt fearefull in regard p. 69of the puniſhment which it incurreth; for infinite in ſome ſort muſt that puniſhment be which doth ſatisfie the wrong done to an infinite Maieſty.

This alſo may be added to ſet forth the fouleneſſe of ſinne, that it is committed againſt that God who is infinite in goodnes.

For any Subiect to rebell againſt a Prince, is wretched leudneſſe, but for one to rebell againſt ſuch a Prince who out of his bounty hath highly aduanced him, and done him fauours from day to day, this is moſt loathſome diſloyaltie: Thus it is with ſinne which offendeth a moſt kinde and mercifull Lord, who had freely in creating vsus, giuen vsus ſuch high p. 70indowments, and who doth daily load vsus with bleſſings.

Vſe Wherefore that wee may ſee the ſouleneſſe of ſinne, let vsus looke at the pure Nature of God, as he hath in his word deſcribed it; For looke as blackneſſe is then moſt manifeſt when it is ſet by and compared with the pureſt white: ſo is it here, when this helliſh darkeneſſe of ſinne is brought before this incomprehenſible light. Such therefore as compare themſelues with their ſelues, or with men like themſelues, or as many do, with ſome more openly wicked then themſelues; it is no wonder if they ſtroake their owne heads, and neuer ſee their owne deformitie: A Blackmoore matched with p. 71his Countrymen will neuer be detected to be ſo vnbeautifull as he is.

QVEST. IX.

9. Q. WHat muſt a man doe in this eſtate?

A. Bewaile his miſerie, and haſten to get out of it.

Being in that miſerable and accurſed eſtate aforeſaid by ſinne; firſt, we are to bewaile Obſer. 1 the ſame. Our Sauiour bidde the women of Ieruſalem, Luk. 13.3.Luke 13:3that they ſhould not weep for him, but for themſelues in regard of their ſins. In this regard alſo the Apoſtle Iames biddes Rich-men weepe and houle, Iam. 5.1. p. 72Yea, we muſt bewaile our eſtate in regard of the remainders of ſinne which compaſſe vsus about;Luk. 13.3.Luke 13:3 If yee repent not, yee likewiſe ſhall periſh. Nature is ſo framed that if ſhe finde her ſelfe vnited to ſuch things as are good and pleaſing to her, ſhe reioyceth; So if on the contrary, ſhe doe ſee her ſelfe ouertaken with, or in danger of euill, ſhe is diſquieted. Thus it is that we cannot truely ſee our ſelues to be in a miſerable eſtate, but we ſhall grieue and bewaile our condition. When men ſee themſelues in ſuch a caſe that they are guilty of ſuch a fault as doth touch life, or liberty, then they will bewaile themſelues, & wring their hands, accounting themſelues vnhappy p. 73that euer they were borne; but hauehave they not much more cauſe to waile, when they ſhall ſee themſelues by reaſon of ſinne againſt God, guilty of damnation? There is a naturall ſorrow, as a naturall feare; when Nature her ſelfe maketh vsus grieue through her**That naturall l…ue that is in Dammes to their young ones. [foreign] i. naturall affection. And there is a ſinnefull ſorrow when men grieue inordinately vponupon ciuill Conſiderations, as for anger, being croſſed, or for loſſe often of ſome ſmall matter. And thirdly, there is a Chriſtian ſorrow for ſinne, and our miſery, to which we are yet in part ſubiect through ſinne. This doth lie vponupon vsus all, which is the exerciſe of a broken heart, and Sacrifice p. 74which God much reſpecteth.

Vſe 1 How wofull then is the ſtate of many who go laughing on, as if to laugh their hearts fat, were the next way to heauen.Luk. 6.25.Luke 6:25 Woe vntounto them, for they are like to weep and houle when now it is too late. Some reſpect all griefe as melancholy, and all teares as effeminate, not becomming a generous mind: This is the height of mans miſery, when hee doth not pitty himſelfe in regard of that which maketh him moſt miſerable. Wee account the ſtates of men ſtriken with Phrenſies, and Apoplexies very pittifull, for they feele not how it is with them, not can they pitty themſelues in theſe takings. We condemne p. 75them as Monſters of men, who now hauing their ſen…ence, and being ſubiect e…ery houre to execution, will neuertheleſſe giuegive themſelues to ſwagger, drinke, take Tobacco, &c. but what a Monſter art thou, who when thou heareſt that thou art a childe of Gods wrath, of death, and of eternall condemnation, wilt yet ſleep as ſecurely, and liue as careleſly, as if there were no ſuch matter; the God of this world blindeth thy eyes: hence it is that thou art dreadleſſe. That which the eye ſeeth not, the heart dreadeth not.

Let vsus ſecondly lament Vſe 2 our miſery: This exerciſe of a broken heart is a moſt pleaſing ſacrifice to God,Pſa. 51.17.Ps 51:17 as p. 76ſpices are then moſt fragrant when they are powned and bruiſed; So are our hearts before God, when by this ſorrow they are diſſolued: Beſide, as the wicked ſow the ſeede of their ſorrow then, when they carnally reioyce; So our light and comfort is then ſowed, when wee are exerciſed in Chriſtian mourning. Neuertheleſſe, it is not required, that Chriſtians ſhould bee of ſuch a fluid and melting temper that they cannot ſpeake two words this way without ſighing, putting the finger in the eye, and watring their plants. Thoſe who will laugh at eueryevery word, their hearts cannot be coaffected with ioy extraordinary in a ſigne extraordinary; p. 77thus in theſe curſory teares and ſighes, the heart cannot but want that due griefe, which ſhould beare that outward ſignification. Againe, it doth not agree with that rule ofaaMath. 6.17.18.Matt 6:17Matt 6:18 annointing our ſelues before men: Not to ſpeake, that whereas teares in time and place, breake the heart of a beholder, theſe often are no more pittied, then the ſight of a Gooſe going barefoot, as wee ſpeake in the Prouerbe. Let vsus therefore accuſtome to ſmite our rockie hearts in our retired deuotions, then our Father who doth ſee it in ſecret will reward it openly: As woundes by waſhing foorth the matter are cleanſed; ſo is the heart purged by godly ſorrow p. 78which often hath teares accompanying of it.

Obſer. 2 Wee muſt in the ſecond place make haſt to come foorth of this eſtate: Wee ſhould not giuegive our eyes leaue to ſlumber, nor let our temples reſt, till we found our ſelues in ſome meaſure deliuered: Whilſt it is called to day harden not your hearts. Heb. 3.7.8 13. Pſal. 119.60.Heb 3:7Heb 3:8Ps 119:60I will not delay to keepe thy iudgements, ſaith the Prophet. Phyſicians obſerue that in bodily ſickneſſes delay is moſt dangerous; but if any where then here is delay moſt mortall: When eueryevery day our aptneſſe to bee reſtored is more diminiſhed, our ſin by cuſtome more ſtrengthened, Gods fauour in ſome degree farther remoued: If a fire be kindled in the rooft p. 79ouer vsus, how doe we runne and crie to all the Neighbourhood for help to get it quenched: And when the wrath of God hath ſeazed on vsus, in ſoule, body, condition, his wrath which is a conſuming fire, ſhall we not without all delay labour to ſaue our ſelues from the wofull deſtruction of it.

Wherefore thoſe are to be Ʋſe 1 rebuked who will not by Faith, and Repentance come to the Lord; who ſleepe ſecure though his wrath abide ouer them. Why they a…e as others, and ſhall doe as well as others, they hauehave liued thus long, and hauehave found no hurt, whatſoeuer hath beene threatned, they hauehave day before them for this worke; they cannot yet p. 80leaue their pleaſures, and profits, and with theſe thoughts they delay to come forth, or like Lots wife, looke backe to Sodome. Thus eaſe doth ſlay the wicked ones, who though they ſleepe ſecure in ſinne, yet their condemnation ſleepeth not. Before men can feare and flie from any euill, 1. they muſt know it: 2. apprehend it as neere vntounto them. If the houſe were ready to fall, while we knew nothing but that all were firme, we could not feare, nor flie away. Againe, though we know an euill, if we conceit it a great way of, wee are not affraide of it; as eueryevery one doth know he ſhall die, yet how few feare it, or prouide againſt it, becauſe it is a thing p. 81men put farre from them, the oldeſt may liue a yeare; the weake man thinkes a looſe eſtate may ſtand long. Thus men, till Gods ſauing grace begin to worke, commonly know nothing of their ſpirituall danger; or thinke as hee thought of doomeſday, it is a matter a great way off, and ſo it is no wonder if ſo few beſtirre them to come foorth of their wretched eſtate.

But let vsus, who are the Ʋſe 2 Lords, be wiſe, and learne diligence from others ſloth; we are in danger to bee caſt into the priſon of hell for our debts; our ſinnes, which make vsus Debtors of puniſhment to Gods iuſtice, Oh let vsus humble our ſelues,Pro. 6.1.5.Prov 6:1Prov 6:5 compound with our Creditor p. 82before his heauy arreſt be ſerued vponupon vsus. Shouldſt thou hauehave to deale with many men, thou mightſt hauehave a cold ſuite; but ſeeke mercy of God,Ioh. 6.37.John 6:37 none that commeth to him doth hee caſt foorth. Oh happy men who are ſtirred vp to flee the wrath to come.

QVEST. X.

10. Q. CAn a man of himſelfe get foorth?

A. No, and beſide hee hath three enemies, the fleſh, the Deuill, and the world, who labour to hold him in it.

Obſer. 1 The firſt thing here to be p. 83obſerued is, That there is no ſtrength in vsus to helpe our ſelues into the ſtate of ſaluation. Were we borne blinde, deafe, dumbe in regard of theſe naturall ſenſes, there is no power in vsus, or in all the Creatures to reſtore vsus, although theſe things exceede not natures compaſſe, in regard of the ſenſe to bee wrought, but onelyonly in reſpect of the maner of working it: Now how much leſſe hauehave wee, or any Creatures ſtrength to reſtore our ſelues to the ſight and hearing of the heart, which of themſelues are matters altogether ſupernaturall: Wee know not, neitheraa1 Cor. 2 14.1 Cor 2:14 can we know; we obey not, neitherbbRom. 8.7Rom 8:7 can we be ſubiect;ccRom. ….… wee are of no ſtrength, and looke as p. 84men naturally dead can doe nothing to helpe themſelues into this preſent life, though while they are ſicke onelyonly, ſome little thing they may doe this way; So they who are dead in ſinnes, and treſpaſſes, and eſtranged from the life of GodddEph. 2.1. & 4.18.Eph 2:1Eph 4:18, which all are; they can doe nothing toward their quickning ſpiritually. Our Vnderſtanding is dead in ignorance, dead in error, vanity, and folly; our Will in vtter auerſeneſſe, for there is no man but vnderſtandeth more of GOD and his Will, then he hath Will to follow, or affections to like of.

Ʋſe 1 This Queſtion vnderſtandingly anſwered, doth ſeuer vsus and Papiſts. Why can we not helpe our ſelues? p. 85we ſay becauſe wee hauehave no power from which ſuch a ſupernaturall action ſhold proceede, the moſt of them ſay, becauſe wee want freedome to exerciſe that power of our Will, which is ſtill left in vsus; Let a man be laden with irons, why can he not walke? not becauſe hee wants a facultie to mooue himſelfe, from place to place; but becauſe he is ſo clogged, that he cannot put into act, that power, he hath. This doth obſcure Gods Grace, and extoll the power of mans will. If one ſhould ſay his Phyſician did helpe him a little, but deny the greatnes of his Cure, ſhould hee not diſhonour him? Should the blinde whoſe eyes Chriſt opened hauehave ſaid, indeede hee p. 86did cleare our ſight, but we had the power of ſight in vsus before he tooke vsus in hand, would not this derogate from his glory? So to ſay, indeed he did helpe vsus when we were weake, and ſicke, but not quicken vsus as being dead, is it not to obſcure the grace of Chriſt?

Vſe 2 Wherefore let vsus arrogate nothing to our ſelues, God would hauehave vsus to acknowledge that we hauehave nothing but ſinne, and miſery, and to come vntounto him indowed with true humilitie; Like as proud wiues ſtand vponupon it that they came to their Huſbands, and brought this and this; So doe the Papiſts, but as the one is odious to man, ſo is the other moſt hatefull to God alſo.

p. 87The ſecond thing to bee Obſer. 2 obſerued is, That there is in vsus much reſiſtance to our ſaluation. By reaſon of our naturall corruption we not only hauehave nothing which might further vsus, but wee hauehave in vsus that ſinne, and corruption which doth fight againſt the worke of grace, more then water fighteth with the heate of fire: In which regard the power reſtoring vsus, muſt be more glorious then that which firſt created all things. In particular, our Fleſh is our greateſt hinderance: by Fleſh is meant corruption of minde, will, and affections, which doth ſhew it ſelfe in the outward man whoſe members are ſo many inſtruments, and weapons of p. 88that inward vnrighteouſneſſe.Rom. 8.7.Rom 8:7 The wiſedome of the fleſh is enmity againſt God, which cannot ſubiect it ſelfe vntounto him. Wee may illuſtrate theſe particulars by conſidering this corruption, either as it hath the reſpect of a ſickneſſe in our Soule, deprauing it in all the faculties of it; Or as it is a concupiſcence, and adulterous louelove to the Creature.

Now looke as it is with ſicke men, their ſickneſſe deſires that which doth feed it, and maketh them moſt auerſe from thoſe medicines, diets, and exerciſes wherewith they ſhould be cured: So our corruption doth incline vsus to ſuch courſes, making vsus ſet againſt all that which ſhould helpe vsus. If p. 89you thinke of it as of adulterous louelove, looke as nothing doth ſo keepe an Adultereſſe from returning vntounto the louelove of her Huſband, as her own falſe vnchaſt heart; So nothing doth ſo much keepe vsus from returning to God as this adulterous concupiſcence of our owne hearts.

Oh then let vsus deny our ſelues, our owne wiſedome, will, and affections which make vsus (like Madmen) to thinke all againſt vsus that ſhould doe vsus good. For knowledge, wee hope wee know enough, there was better liuing, when there was leſſe knowne. For beleeuing, what ſaith the fleſh, doſt thou ſee any reaſon for it? canſt p. 90thou perceiue any ſuch thing as they ſpeake? Let them ſay what they will, but let them pardon thee for beleeuing before thou doſt ſee more: For more neere care of Chriſtian dutie. What? ſhall none go to heauen, but thoſe who are ſo forward, there is meaſure in eueryevery thing. In ſteed of yeelding to Meanes, as the Word, catechizing, &c. It is ſtrange what the fleſh will obiect: Men thinke it is, to make their children ſoft, and to take away their ſpirits to bring them to ſuch kinde of inſtruction; But let vsus learne to deny our ſelues, wee are like ſicke men, between our ſickneſſe, that is, the corruption of our Nature on the one hand, and the voice of p. 91our Phyſician Chriſt, giuing vsus counſell in his word on the other, if wee will leaue the Phyſician and hearken to our ſickneſſe, then it will grow on vsus, and we ſhall periſh: But if we liſten not to our diſeaſe, yeelding to it, but cleaue to the counſell of our Phiſician, then ſhall our ſickneſſe be ouercome, and we ſhall liue.

Thirdly, The Deuill is alſo Obſer. 3 buſie to hinder our comming forth of this eſtate, and our returning to God. The Strong man will busſle before hee will leaue his poſſeſſion. Euen as Pharaoh hindred the going foorth of Iſraell from bondage, ſo will this ſpirituall Pharaoh, our deliuerance from vnderunder his ſpirituall captiuitie. Looke as p. 92many hinder the well-doing of ſicke perſons, who will counſell them, and put vponupon them things that feede their diſeaſe, if they be for the preſent a little delightfull: So doth the Deuill who doth nothing elſe, but animate men, and helpe them to that which may more and more increaſe their corruption, and diſſwade them from that which would truely remedy their euils. Againe looke as Bawdes, and Pandors, and ſuch like creatures do much hurt in holding the hearts of vncleane women, to their vncleane courſes: So the deuill who indeed is no other then a Pandor going betweene the adulterous Soule on the one ſide, and the p. 93world who is the Paramour of it on the other, bewitching the hart of the one more and more with the other.

Let vsus therefore take heed of him, Ʋſe if we hauehave a thought of turning a new leafe. What? will you turne Puritane? will you hauehave all olde friends talk of you? will you forgoe all olde pleaſures, which with ſuch & ſuch you hauehave inioyed? and caſt your ſelfe on ſuch melancholie auſterities?Mat. 16.22Matt 16:22 Oh maſter be good to thy ſelfe. The truth is, when wee are hindred from doing good, the Deuill doth hinder vsus; when we are ready to fall from performing any good motion or purpoſe, which a better Spirit inſpired into vsus, theaaMat. 13.19.Matt 13:19 Deuill doth ſteale away this ſeede: p. 94When wee are ſtirred vp to luſt,Math. 13.19.Matt 13:19 wrath, &c. the Deuill doth blow vp this fire;Eph. 4.26.27.Eph 4:26Eph 4:27 Let not the ſunne go downe vponupon your wrath, giuegive not place to the Deuill.

Obiect. We ſee no ſuch thing.

Anſw. We ſee not how Gods Spirit doth worke in vsus eueryevery good will, worke, and word, yet we know that his Spirit worketh in vsus all that is of this nature.Phil. 2.13.Phil 2:13 The Deuill hideth himſelfe; Sometimes hee commeth to vsus in wicked perſons perſwading vsus: Sometimes (as to our SAVIOVR in Peter, and to Gods Prophet by an old Prophet) in good perſons: Sometimes hee doth inſinuate himſelfe with our owne inclinations, as at p. 95this or that time he doth ſee them bent: Sometimes by outward occaſions he doth prouoke vsus: Looke as Foulers couch vnderunder their ſtalking-horſe, that they may ſhoote the more ſecurely, and deadly; So doth he keep out of ſight, that he may kill vnexpected: Wherefore let vsus not only ſpit at his name, but turne away from him in theſe enterpriſes, by which he maketh vsus reſt in our naturall eſtates; as good enough, though the iſſue of them is death.

Laſtly, we are to obſerue, Obſer. 4 That the world is no ſmall hinderance, keeping vsus backe from returning to God, and to the way of pence. By the World we are to vnderſtand worldly minded perſons, and p. 96things in the world: whether intellectuall, as the wiſedome of it.1 Cor. 1.26.1 Cor 1:26 Not many wiſe. Or externall, as the profits, pleaſures, pompe, or ought of this kinde: For though theſe of themſelues bee good, yet by accident wee are much hurt by them, as wine though good of it ſelfe doth much hurt vntounto perſons intemperate. The World deſtinguiſhed from the Fleſh doth ſeeme thus to be taken. Looke as the ſicke man is much hindered from recouering, by the preſence of things which prouoke his appetite; but feede his ſickeneſſe: So the preſence of thoſe things which ſo diſdiet the Soule, and cheriſh our luſts, are very dangerous. And as vncleane p. 97women are much intangled and hindred from returning to conjugall louelove, and duty, by the preſence of ſtrange Louers, and Paramoures: So are we; for theſe things are as it were the adulterous friends with which our ſoule entreth league of vncleane amitie againſt God: Hence it is that as many Women are reclaimed, when they are now tranſlated from ſuch company: So the ſoules of many returne to God, when now he hath ſtripped them of theſe things, though before they would not once ſeeke after him, or caſt a looke toward him.

Let vsus then take heede of the baites of this world; Vſe many are inſnared with them: they ſhew meate, but p. 98they are a couered hooke, and worke murther. How many hath the world kept from Chriſt?Luke. 14.18.19.Luke 14:18Luke 14:19 We hauehave bought Oxen, and a Farme. How many hauehave they made follow Chriſt by the halues, and at length ſlide backe quite from him, like that Demas.

2 Tim. 4.10.2 Tim 4:10But aboue all things let vsus take heede of our owne corruption; but for this, neither the Deuill, nor the world could hauehave any power ouer vsus; In vaine ſhould one knocke at the doore where there were none within to looke out, and anſwere: In vaine ſhould the Deuill knocke by his perſwaſions at our harts, did there not dwell in them theſe luſts which would p. 99looke out to him too readily, and therefore hee could doe nothing in Chriſt in whom hee could finde nothing of this nature. Againe though the Deuill be illecebrarum adiutor, Ioh. 14.30.John 14:30a Furtherer of all prouocations to luſt; and (as vncleane perſons helpe complexion with the painting box) doth make them ſeeme to vsus good in farre greater degree then they are. Yet they would not be able to tempt vsus effectually, had we not this luſt in vsus. Looke as man while he is now in a hot fit of his ague, while this heate doth poſſeſſe him, O he thinketh drinke the onelyonly thing, and counteth them happie that may drinke enough; but when this diſtemper is ouer, p. 100though the pot were by him, careth not to taſt it; So theſe earthly things, when concupiſcence is vp, Oh alaſſe (ſuch falſe glaſſes theſe are) that our iudgement, and eſtimation doe thinke them ſo good that wee may not forbeare them, when the ſame things at another time (when luſt is ſomwhat ſubdued) doe little or nothing ſtirre our deſires; that hee would thinke his Phantaſie and ſenſes were by ſome jugling deluſion corrupted; So different is the iudgement we hauehave of the ſame perſons & things at one time aboue another.