The Golden Scepter Held Forth to the Humble, Treatise · Doctrine 7

The Golden Scepter Held Forth to the Humble · Treatise · Doctrine 7

p. 186Now we are come to the last condition, which the Lord requires, before he will heare prayers and forgive their sinnes, or heale the land of his people; and that is, If my people turne from their evill wayes. Whence you may observe this Doctrine.

That except a man doe turne from his evill wayes, Doct. 7. No interest in the promises without turning from our evill wayes.hee can have no interest in the promises of the Gospell. Now this poynt, as the rest, hath a double office. The one is to shut out those, to whom the promises belong not; If you turne not from your evill wayes your prayers shall not be heard: Another to open a doore of comfort to them that doe it, their prayers 2 Parts of the doctrineshall be heard.

But first for matter of terror to those without; and herein our method shall be, first to know what 1 Terrour to the wicked.it is to turne from our evill waies; for when the Lord shall hang all his promises upon these conditions, we have reason to examine them narrowly. Wherfore for the conceiving of this, we must know, that every man is borne backward into the world, with his backe turned upon God, and his face toward sinne and hell, and so continues, till he heare some call from God to the contrary, saying, That is not the p. 187way, &c. So that this conversion of the soule is called a turning, because it is from one terme or object to another, that is, from sinne to righteousnesse, from Sathan to God. And because there are many false turnings, and many men that wheele about and never turne truly, who yet suppose that they are converted, therefore we will endeavour to open to you this true turning. Now it may be found out foure wayes. First by the causes of it or motives upon which. Secondly, by the termes from which and to which we turne. Thirdly by the manner. Turning to God known by the causes, False, … Some afffliction.Fourthly by the effects.

First, for the causes of this solid, true turning, and the motives which worke upon a mans heart to turne him; you must know, that there are many things may cause a man to leave his evill ways for a while; As it may be, some present affliction, for the avoyding of which a man may seeme to turne unto God. Therefore God still complaines of the Iewes, that they turned, but fainedly unto him, and not with the whole heart, because when hee slew them, then they sought to him, and then they would turne from their evill wayes; but when they were delivered, they turned to their old Bias againe. So Pharaoh, when as he was plagued with any new Iudgement, then hee would let the Israelites goe, but as soone as that was off, hee hardened his heart, and would not let them goe.

As also a second cause to move men to turne 2 Present benefit.may be some present commodity. This doth appeare in many of those that applied themselves to Christ: some did it for the loaves, and some for p. 188their convenient living, some for the hope of an earthly Kingdome, which they thought hee would have brought; but these all left him afterwards. There bee many such false motives, but the onelyonly true motives are taken from the apprehension of eternall True motives to turning whēce they are.life and eternall death: the conversion is not right till then, and the reason is, because all other motives may be over ballanced; But the motives of life and death cannot be over topped by any thing; If preferment be offered, or what ever the world can offer: but these exceed all that Sathan, or the world, or the flesh can suggest. Therefore a man is then turned, when the Lord shall enlarge his thoughts, to see the greatnesse and the vastnesse of these two; for then all those other things appeare but as Candles in the Sunshine: So that if Sathan come with earthly honours and pleasures in his hand, the answer will be easie, but what are these to eternall death, and everlasting life? and these are not thought of nor considered by carnall men: though they talke of heaven and hell, yet they see not the immense vastnesse and latitude of them, and therefore goe on so confidently, hence Christ in Marke 16. when he sends forth his Disciples to Mark 16. 16Mark 16:16convert men, he bids them use these two arguments. Tell every man if hee beleeve hee shall bee saved; if not, hee shall bee damned. Where wee see the motives that Ministers are to use by Christs direction, are eternall life and death: And Saint Paul endeavouring to convert Felix, told him of the Iudgement to come, which made him to tremble: And Christ told the woman of Samaria of p. 189that water and spring, that flowes up to eternall life. Iohn 4.John 4Consider therefore whether ever thou hadst a true apprehension of these, without which a man cannot be throughly wrought upon; which apprehension if true, hath these conditions in it.

First it must be an apprehension of them as present: Eternall life, and death how to be apprehended.for happily a man may have a slight thought of eternall life and death, he may looke upon them as things absent and afarre off; but when they are set on by God, a man is pursued and brought into streights by the apprehensions of them, so as he 1 Present.hath no rest till he be translated into another condition. A carnall man on his death bed, having an actuall apprehension of hell as present, is strangely affected. Now at conversion, the apprehension of these seizeth upon a man by a work of the Spirit, and compasses him about so, as he cannot shake it off, till he turnes to God. The wise man sees the plague before hand, even as present: and therfore stayes not till it comes: but turnes in the time of youth, health and strength.

Secondly, it must be a deepe, fix'd, and setled apprehension: 2 Deepely.for sometimes a man that shall never be saved, may be moved with the present apprehension of eternall death, and life; but it is as a storme soone blowne over, but in him that shall be saved, it is set on by the spirit of bondage, and such an impression made, as will never out, but he still remembers it; and this is that true apprehension which moves to repentance.

But some will say, can a man be wrought upon Object.by the meere apprehensions of eternall life and p. 190death, to turne from his evill wayes, without an apprehension of sin and grace?

When a man hath a true apprehension of eternall life and death, he comes to know what sin and Grace Answ. How men come to know sinne and grace.is, and never before: till a man knowes eternall death, he looks on sin as a trifle, as a thing of nought; therefore the wise man saith, they despise their waies; but this apprehension is it, which helpes to present sin in its l…vely colours, and so also the price of grace is then understood, when it is apprehended, as drawing with it everlasting happinesse, as the needle drawes the threed.

The second thing is the consideration of the 2 The consideration of the termstermes, for there is no turning without going from one terme to another; and there is no true turning, except it be from Sathan, and the creature, and your owne selves to God. Of this you reade in Acts 26. 18. that Saint Paul was sent to open their eyes, and Acts 26, 18.Acts 26:18to turne them from darkenesse to light, and from the power of Sathan unto God, &c. You see these the termes of true turning; and this is especially to be marked: for if there be no more then a turning from misery to happinesse, it is not sound; for if you look upon sinne, and misery, grace and happinesse as in themselves without respect to God, you doe but turne upon your owne hinges, as axle-trees, you goe but different wayes to the same center, that o ther wicked men goe unto, so long as you looke only at the misery and the happinesse of your selves alone, which is the center of all mankinde. Therefore in a true conversion, these motives are lookt upon in relation to God, as thus; if I follow my p. 191selfe and the creature, they are never able to save me; but if I apply my selfe to him that hath the keyes of life and death, I shall be happy in him for ever: therefore henceforth I will forsake Satan and every creature, and apply my selfe onelyonly to the Lord. And upon this ground a man makes this resolution with himselfe, I will forsake Sathan and subject my selfe to God; for he only is the author of true happinesse: so that now God is made a tearme, to which thou turnest and appliest thy selfe. Hos. 7. 16. Hos. 7. 16.Hos 7:16They returned, but not to the most High, &c. There is a turning made mention of, and one would thinke, in a speciall manner; for they fasted, they prayed, but this was no turning to God; and why? because yee have turned but from misery, and sought your owne happinesse, and ye have forgotten me, saith the Lord, who am the most High and only able to deliver and save you; and therefore their turning was counterfeit, not true; this will not hold, such will start aside like a broken bow.

Thirdly, for the manner of turning, as it is exprest 3 The manner of turning.in Scripture, you must turne to the Lord with all your heart, and all your soule; though it be not exprest here, yet it is to be understood, If my people turne from their evill waies with their whole hearts.

But what is this turning with a mans whole Quest.heart?

A man is then said to turne with his whole heart, Answ. Turning with the whole heart what.when hee is fully enlightned and convinced in his understanding of the evill of a thing, and thereupon doth take a full resolution to forsake it: As if a man bee going out of the way, and another man p. 192come and tell him he is not in the right way, which will leade him to his journeys end; if he be fully perswaded of this, he will returne, and that with all his heart, as we use to say, when we doe a thing willingly: So it is here, if a man be fully perswaded that sinne is the cause of all misery, and God of happinesse, hee turnes to GOD with his whole heart. Now unlesse it be with the whole heart, this turning is but fained; as appeares by that in Ier. 3. 10. And yet for all this, her trecherous sister Iudah …er. 3. 10.hath not turned unto me with her whole heart, but fainedly saith the Lord; which falls out, when men have some motives to move them, but not enow; they are not fully convinced, and so they turne but by halves. When therefore the illumination is perfect Illumination.and full; that these wayes wherein he walkes will bring him to misery, and the contrary to happines, then a man perfectly turnes, and with his whole heart: and because turning thus with the whole heart followes full conviction, therefore the Apostle doth expresse this turning by the phrase of opening the eyes, Acts 26. 18. To open their eyes and to turne Acts 26. 18.Acts 26:18them, &c. that is, every man goes on in his wayes of sinning, till his eyes be opened, to see the thing which he saw not before: and GOD many times meetes men in the midst of their wayes, and gives them some light and meanes, as some exhortations and motions to good, some checks for their evill wayes: and if those admonitions be so farre effectuall, as to open their eyes, that is, to convince and perswade them, that the way they goe in leades to eternall misery, then doe they turne and are willing p. 193to do it. And therefore also on the contrary, when GOD will not heale and convert a people, hee suffers not their eyes to be opened, as in Esay 16 10. Esay 16. 10.Isa 16:10Make the heart of this people fatt, and make their eares heavie, and shut their eyes, lest they see with their eyes, and heare with their cares, and understand with their hearts, and convert to be healed. Where we see, that the first chaine of our conversion is the opening of the eyes, the second chaine is the opening of the heart, the third is to be converted and healed; and the two former will draw on the last: and because the Lord is resolved not to heale them, therfore their eyes must be shut up. But at conversion mens eyes are opened to see sin comming against them, even as an enemy with a sword in his hand, and to see the riches of the inheritance of the Saints, which neither the eys of natural men have seene, nor their eares heard, nor their hearts understood. And then is a man turned from his evill wayes, and not before. A man goes on in a course of sinning, as Balaam did in his way; he met an Angell with a drawne sword, but saw him not at the first: so soone as his eyes were opened, there needed no more perswasions to move him to turne: So a wicked man goes on in a way, wherein hee runnes upon the swords point, and he sees it not; but when his eyes are opened to see it, then hee turnes backe, and when they are thus turning back, like Gehazi, 2 Kings 6. 15, 16, 17. who (seeing an army 2 Kings 6. 15, 16, 17.2 Kgs 6:152 Kgs 6:162 Kgs 6:17comming against him and his master Elisha) he cries out, Alas, what shall we doe, if we goe on? and Elisha answered, feare not: for they are more that be with us then they that be with them: and so Gehazi saw when p. 194God opened his eyes: So do men when they set upon a new course, they meete with many oppositions and dangers in the way, which makes them cry, alas what shall wee doe? then God openeth their eyes, and they see also more with them then against them: they see the glorious priviledges that they have, and the strength that they received from God: these things encourage them, that they goe on resolutely, because that the latter are farre greater than the former.

Lastly, to finde out what this true turning unto 4 The effect … of turning.God is, we must consider the effects of it: Now a man is then turned, when he finds these three effects wrought in him.

First he findeth that those evill wayes of sinne, and those corruptions which before did dwell in his 1 Sinne is put out of possession.heart and had the rule there, are now put out of possession, and the contrary grace is made master of the house; so that he can say with the Apostle Rom. 7. It is not I, but sinne in mee, that is, sinne sometimes was the master of the house, and that which I now call my selfe, as then was not, had no existence in mee; but now the case is altered, the regenerate part, Sin crept into the regenerate.that is in me is master, and though sinne thrusts in and dwells there also, yet it is but an intruder, no lust but is thrust out; and if it creepes in, it is by one of these wayes.

First, either stealing in, as a thiefe, by night, 1 As a thiefewhen they doe not watch and see it, or secondly it 2 As a rebelbreakes in by violence, as rebells taking the advantage of some strange passion, so as they are not able to resist it, yet sinne dwells not there as master, for p. 195it is expeld as soone as the rebell is found, as soone as strength is recovered, so as possession is still kept by grace, that as it is said of peace, Let the peace of God rule in your hearts, that is, though you be ready to fall out with your brethren, yet let not malice rule, but peace. Now what is said of one grace, is true of all: so then examine thy selfe, how comes sinne in into thee? comes it in by stealth, or by violence onelyonly? and when it is come in, does it continue master? then thou art not turned to GOD: for if thou wert truly turned to God, though sinne did creep in as a thiefe, yet thou wouldest not suffer it to take possession of the house, but you would cast it forth; and if it did breake in by violence, yet when thou hadst recovered thy strength, when thou hadst got the hill, that is, the upper hand, thou wouldst keepe it under.

The second effect is this, that when hee hath 2 Hatred of sinne.thrust out sinne, then he hates it, as Amnon did his sister Thamar; he not only thrust her out of doores, and barred the doore on her, but also he hated her worse, than ever he had loved her. So a man that is turned doth hate sinne, hate it as truly as ever hee did love it before. There is none but the regenerate man that hates sin truly. Suppose a man hath lived a long time in some sinne, it may be in drunkennesse, or whoredome, swearing, &c. hee may sometimes thrust it out of doores, and by a resolution upon some grounds barre the doore against it; as when he lies on his sicke bed, or is in some great affliction, but doth not hate it.

You will say, how shall we know that?Quest.

p. 196Hatred is implacable, and for ever, as in a man Answ. Hatred of sinne what.towards Toads and Serpents, he will never be perswaded to receive it again, and to grow friends with it, but he forsakes it forever. And againe secondly, he will never mince the matter with sinne, and say, thus farre will I lop and cut up my sinne, but hee will pluck it up by the rootes: Hatred desires the utter abolition and destruction of what it hates. Thirdly, he will hate all kinds of sinnes. Sheepe hate all kind of Wolves, and the Dove all kind of Hawkes; therefore examine thy selfe by these generalls.

The third effect is this, fighting against it: The 3 Fighting against it.truth of turning is seene by a mans resistance all a mans life; as the Israelites were never to seeke peace with Amalek, but to fight against them, to seeke the destruction of them while they lived. Indeed it is true, such a man may bee foyld by a sinne, but still hee fights against it; and so wee will, if wee bee truly converted.

Therein then is the difference betweene the relapse Difference of relapses of the godly and others.and backsliding of the wicked, and the falling of the godly into some sinne. A Saint never gives over the warre, he never enters into league with sin. The spirit lusteth against the flesh, Gal. 5. that is, will be Gal. 5.Gal 5ever stirring him up against it: all the world cannot make peace, where GOD hath put enmity: Thou wilt never come to say, I cannot chuse, I must needs yeeld to it: but thou wilt never give over; for that is the property of one truly converted, to look on sin as an enemy, and whatsoever helpes him against sinne, he accounts his friend, as admonitions p. 197and reproofes, and whatsoever helpes sinne against him hee accounts his enemy.

But you will say, if all this bee to bee done, I Object.cannot say, I hate sinne, for it hangs on mee continually, and I finde an aptnesse to delight in it as before.

It is true, that there is something in thee, the flesh Answ.to which sinne is as suitable as ever it was: hence the aptnes to entertain it, that is ready to become as friendly to it as ever it was. Yet againe the frame is such, as there is something in thee, namely a new creature, a new selfe, thy regenerate part, that hates sinne with a deadly hatred, yea and the flesh also which fosters it. So then this may be thy comfort that the spirit that is in thee hates sinne, at the same time, that the flesh which is in thee delights in it.

If this turning unto the Lord bee a condition on Vse 1. Of examination.which all the promises are put; then it stands you upon to examine your selves, whether any way of wickednesse bee found in you; if it bee, be it greater or smaller, then you are not converted, you are still in the bond of iniquity (it is the Apostles phrase to Simon Magus; Acts) that is, tyed up in it as in a bond, shackled in it, as a man still in prison and bound in fetters; thou art a fettered bond slave: For when there is▪ any way of wickednesse in thee, it so bindes the soule, that a man is not able to runne the wayes of Gods Commandements. Looke backe therefore upon thy former wayes, search thy heart as throughly and narrowly as they did for the leaven before the Passeover; search as it were for thy life, because if there bee a way of wickednesse, it p. 198will cost thee thy life. Search also diligently, for selfe-love makes it hard to find it out. This point needs application more than explication; the busines here is more with the heart than with the head. Put case it bee a way of enmitie, having an evill eye Enmity.toward such a man, though thy enemy; if thou goe on in it, thou art in a way of wickednesse. It is the LORDS command, that thou shouldest overcome evill with good, and that thou shouldest love thine enemies; and therefore you are your owne utter enemies, in walking in a way of enmitie against others. Say it bee the way of evill speaking, which comes Evill speaking.nigh to enmitie (and therefore I speak of it in this next pl…ce) in Titus 3. 2. Speake evill of no man. Tit. 3. ….Titus 3You must not speake evill of any man, though he be truly wicked; for you your selves were such, saith the Apostle, and therefore doe it not: to make a custome of this; when thou hast an opportunity, and when any man will give thee the hearing: this is a way of wickednesse. It is one thing to fall into it beyond a mans purpose, another to give a mans selfe liberty in it. It may bee done, for the good of the party, or when it concernes GODS glory, but not of envie. Againe, suppose it bee a way of idlenesse, which men of all callings are subject to; Idlenesse.consider that if thou wert free from all other sinnes, and yet wert idle, thou art in a way of wickednesse. The Apostle speakes much against idle persons, as 2 Thes. 3. 10. For even when wee were with you, this 2 Thes. 3 10.2 Thess 3:10wee commanded you, that if any would not worke, neither should hee eate, &c. that is, it is such a sinne, as he is not worthy to live, that lives in it; as for scholars p. 199that are sent hither with a price in their hands to learne the knowledge of GOD, and his true religion, for these to spend their time idly, of all other they are not worthy to live. If Saint Paul may be Iudge, thou canst not be saved, because this is a way of wickednesse. Art not thou the Lords servant? doth not he give thee thy wages? Suppose it not a positive way of sinning in it selfe, yet that will follow upon it, Omnis omissio fundatur in aliquo actu voluntatis affirmativo, the reason why a man neglects to doe what he should, is because hee doth what he should not: and therefore, 2 Thes. 3 11. he calls those idle persons busie bodyes, because 2 Thes. 3. 1…2 Thess 3:1whilst idle, they are busie about something else, as good fellowship, drinking, or happily recreations, which though in themselves lawfull, yet are most unlawfull, when a man makes a trade of them.

This way of idlenesse is usuall amongst men, and misspending time is counted no sinne, if a man have enough living but to maintaine him. But consider how vehement the Apostle is against all such, 2 Thes. 3. from the sixth to the thirteenth, speaking of the same persons, I command you brethren in the 2 Thes. 3. 6, 13.2 Thess 3:62 Thess 3:13Name of the LORD IESUS, that you withdraw your selves from every brother that walkes disorderly, &c. he gives it not from himselfe, but it is a command from Christ: and besides he sayes, he that walkes idly walkes inordinately, that is, besides his rule, which is to be painefull in his calling; therefore he is like a souldier out of his ranke, a member out of joynt; yea saith the Apostle,, let him not eate. He names a punishment in nature sutable to it; as if p. 200he had said, nature hath taught you so much, it is a rule ingrafted in nature; and therefore you see drones cast out of the hive, and you see stones and all things that ly still continually, that they eate not as beasts doe, this is a mother sinne, it was the sinne of Sodome. Salomon often toucheth upon the sluggard, and speakes against him. As there may bee a way of wickednesse by being idle, so by minding our earthly businesse too much; against such the Earthly mindednes.Apostle speakes, Phil. 3. 19. minding earthly things: whose end is damnation; minding, that is, being so content that they minde it continually; whereas men should bee so conversant in the world, and use it, as if they used it not: buy and marry, as if they married Phil. 3. 19.Phil 3:19not; let it bee a by-businesse, doe it as if you did it not, and bee so diligent in them, as that the maine of our intentions bee reserved for better things, as getting of grace, &c. otherwise we forget the maine errand for which wee came into the world, to make our calling and election sure, and intend that which we shold do, but by the by. This is a fault even amongst Gods people in part, as we may see in Martha, who troubled her selfe about many things, but Mary left all to heare Christ preach; and Christ upon that occasion teacheth us, that hee makes the better choyce, that takes more time from his calling to bestow on better things. Marke the reasons which Christ useth, why Mary chose the better part. First, because this alone is needfull, that one thing necessary. There are many worldly things required to make up our content. Thou art troubled about many things (saith he to Martha) but p. 201this one thing is sufficient; and againe, many other things may be spared, but this is that one thing necessary: and againe, this one thing shall not bee ta ken from thee; she shall enjoy it for ever, and it will accompany you to heaven, whereas death will strip Martha of those outward things, bring care and vexation of spirit, as in Martha, shee was cumbred, so that Maries part was the better, and let us also chuse it.

Againe, there is a way of wickednesse which Vnjust dealing.Salomon often toucheth upon and speaketh against, a false ballance, whereby he meanes any kind of unjust dealing in trading, putting off slight wares with a good glosse, any such way: such an hidden mystery of unequall gayning, it is an abomination to the LORD, saith Salomon. Is this the exercising of your callings, for the good of men? no, for the hurt of them, and the destruction of your owne soules; likewise if there be any such secret way of sinning found in thee, as the Apostle speakes of, Vncleanenesse. 1 Thes. 4. 4.1 Thess 4:41 Thes. 4. 4. that every one of you should know how to possesse his vessell in sanctification and honour, not in the lust of concupiscence; by vessell hee meanes soule and body, which were made wholly for the LORD to put his grace into: take heede therefore of any such lust of uncleanenesse. The Apostle meanes no particular Act; therefore if there bee any such secret way of uncleanenesse of what kind soever, thou art yet in a miserable estate: for I tell thee, if thou hadst any worke of regeneration, would it not resist every kind of sinne? if any true tendernesse of conscience, thou wouldest be sensible of every way p. 202of wickednesse; as tender flesh is of every p…icke, o… the eye of every more: but you will say, the best may fall into these sinnes: Answer, yes, but they Object. Answ. Good men may fal, but walk not in sinne.make not a path of them: Wicked men take their walkes in sinne, yee shall finde them there day by day; but not so wi…h a godly man, he never drawes a course of sinne as a thread through his whole life. When there are ten thousand wayes to one place, any one is enough to leade to it; there are many wayes leade to hell, and any way of sinne leades to hell, though but one; and therefore thou belongest to Sathans division, and not to the Lord, unlesse thou canst say as Saint Paul and those Corinths, whereas I was sometimes a blasphemer and uncleane, now I am sanctified and washed: Thus thou must bee able to say of every evill way, or thou shalt not be saved.

As for the commission of sinne, so for the omission of duties, suppose it bee neglecting of GODS Sinnes of omission.ordinances, as hearing the word, as it is a custome for some to bee absent, it is a monstrous thing that men should be so openly prophane, manifesting to all the world that they lie in a way of wickednesse. So for negligent performance of duties, which will Negligent performance of duties.come up to the same degree of guilt with sinnes of omission, and bee reckoned as if you had not done them, thou maiest have a way of wickednesse in the way of performance of duties: for GOD commandes the manner of the duty as well as the substance. A man happily will not neglect the duty, and yet negligently performes it. Now CHRIST bids us not onelyonly to heare, but to Take heed how wee p. 203heare, namely, in such a manner, as that we should get strength by every powerfull Sermon.

If thou findest not thy heart to be softned, which was hard before, and wrought upon, I may say thou hast not heard: So in prayer, when prayer brings not thy heart into order, which before was off the hinges, thou hast not prayed. Remember, that the manner is commanded as well as the substance. So for the communion of Saints, we are charged not to forsake the fellowship of Saints, therefore it is a way of wickednes not to be found amongst them: what can you say for your selves that neglect this command? how canst thou looke to have thy prayers heard, thy sinnes forgiven? So for thy speeches, they ought to be profitable, ministring grace to the hearers, affording not drosse, but fine silver, Prov. 10. 20. Prov. 10. 20.Prov 10:20The tongue of the just is as choise Silver, and this alwayes. Let your speech bee gracious alwayes. Col. 4. Colos. 4.Col 4not only by fits.

So for family duties, looke, if there be no way of wickednesse there. Ephes. 6. 4. Children and servants Ephes. 6. 4.Eph 6:4ought to bee brought up in the nurture of the LORD. This you ought to do to your servants: for when they are delivered to you, you are become as parents to them. Deut. 6. 7.Deut. 6. 7.Deut 6:7

There is a strict command to rehearse the way of God upon all occasions. Those families wherein nothing is done for the bringing them up in the wayes of the Lord, have a way of wickednesse in them, and search it out.

I have insisted the longer upon particulars, because it is the spreading of the net that catcheth the p. 204fish. Therefore Saint Paul condescends to particulars, whereas hee might have contented himselfe with generalls, Rom. 1. 29. as being fild with all unrighteousnesse. But hee adds a catalogue of many Rom. 1. 29.Rom 1:29particulars; fornication, wickednesse, covetousnesse, maliciousnes, full of envie, murther, debate, &c. So 1 Cor. 6. 9. the Apostle says, Know you not that the unrighteous shall not inherit the kingdome of God? that might have 1 Cor. 6. 9.1 Cor 6:9beene enough in the generall, yet he brings in a catalogue of many particulars; Bee not deceived, no fornicator, nor drunkard, &c. shall inherit the kingdome of God, as if hee should have said, should I stay my selfe in these generall tearmes, you would be ready to shift it off, therefore I speake it of every particular course of sinning. When a man is to shoote at a multitude of birds, he puts not in one bullet only, but haile shot, so when wee are to speake to many Simile.people, we are to make application of many particulars. Nathan applyed his message in particular in David, and if Ministers should omit it, yet the people should themselves bring generals to particulars in applying the word to themselves at home, and in applying these particulars let them consider the doctrine delivered, that if there be any of these or any other way of wickednesse in a man, hee cannot bee saved.

And though many will bee ready to say, wee know this already, it is no newes to us; yet I feare that if the hearts of men were ransacked and searched, it would bee found they believed it not, but that they thinke they may lie in some little sinne, and yet bee saved by the mercies of God in Christ, p. 205for if they thought not so, they would not bee so bold to lie in sin as they are: therfore doth the Apostle upon this occasion still put in this Caveat, be not deceived, as in Ephes. 5. 6. Let no man deceive you with vain words, because of these things …ommeth the wrath of Ephes. 5. 6.Eph 5:6God upon the children of disobedience, as if he had said; every man is apt to think, that notwithstanding such courses of disobedience hee may bee saved, therefore take heed saies he, such advertisements as these the Apostle doth often use: As 1 Cor. 6. 9. it is as 2 Cor. 6. 9.2 Cor 6:9if one should say to a traveller asking him of the way, that at such and such a place there is a by-turning, if you take not heed, if you marke it not, you may be deceived, and goe out of your way. Many have lost their wayes there. So, bee not deceived, saith the Apostle, it is twenty to one you will in this particular. Wee are ready to thinke God a God all of merciemercy, and to see the greatnesse of Gods justice requires spirituall eyes; therefore though you know this, yet consider it: there are many things which we know, and do not know them, we see and do not see them, that is, we do not consider them as wee should▪ and the Divell is apt for to delude us, saying, such a small sinne may stand with salvation: and therefore it is no wonder, if many erre. I may say of that man, that is fully perswaded of this, that to lie in any small sin whatsoever will condemne him, a thousand to one if that man will be turned.

Yet take this in to explicate it, that notwithstanding Good men may swervea little swerving, a mans estate may bee good: but it is continuing in it makes it a way. p. 206For if you judge a man by a step or two, you will judge amisse of him; therefore I say, it must bee a way of wickednesse: the ground is, because a way of wickednesse proceeds from the roote, from the frame of the heart, which a man will returne to againe, be it good or bad; for howsoever a godly man may be transported for a time, yet he returnes againe to his former course. On the contrary, a wicked man may bee hedged in for a piece of his way by education, so as hee cannot goe out: So Ioash was hedged in by Iehoiada, and went strait on for many yeares; but consider what way you take when you come to the lanes end, when you are your owne men, at your owne choice.

And therefore, because wee are upon a point of salvation and damnation, wee had need distinguish exactly: And that which puts us to distinguish in this point, is that a regenerate man may have many relapses into wayes forsaken, and wicked men may have stands in their evill wayes, and sometimes turne out of them, and performe many duties, and goe farre in obedience to the Law.

The question is how shall we doe to distinguish Quest. Difference of men forsaking sin.this? it will serve to unmaske the one, and comfort the other.

Observe three rules, to find the differences.

1 In regard of the search made for sinne, an upright Answ. 1 In searching for sin.hearted man, if therebe any ambiguous case, in his whole life, he is willing to be informed to the full, to referre himselfe to the word and good men, for the finding out what is right; when himselfe doubts, hee would bee glad to bee resolved, and p. 207would love him that would doe it. Lord try mee (saith David) if therebe any way of wickednesse in me, which was a signe of the uprightnesse of his heart. When the heart is not sound, then a man is not willing to come to try all, as Iohn 3. 20. 21. whence this Ioh. 3. 20, 21John 3:20John 3:21difference is taken, Every man that doth truth, that is, up…ight hearted, comes to the light; but he that doth evill, hates the light. The one desires his deeds might bee brought to the light, but the other hates it, because hee would not have his deeds knowne: It is spoken of the Pharisees, who tooke it in scorne to have their uprightnesse questioned by our Saviour. And this is sincerity foreign, as the Apostle cals it, when a man is willing to have al his actions brought to the Sunne-beames, as that word implyes, that if there bee any flaw in them, they may bee discovered and amended; he desires not that they may be kept in darke shops like bad ware, but brought to his view and discovery: therefore the upright de lights most in the company of those that are freest from his sinne, they appeare most beautifull in his eyes, and hee loves a ministery that speakes to that particular; every one is desirous to heare evill spoken of his enemy, that sinne is his greatest enemy; therefore you could not have done David a better turne, than Abigail and Nathan did to tell him of his fault, or a worse to Amaziah and Ieroboam, then Simile.the Prophets did, when they reproved them; hee that would have a building downe, is glad of those that come with pickaxes, but if hee would have it stand, hee cannot endure any body that should offer to meddle with it; so the strong holds of sinne being p. 208to be puld down, a godly man likes him that will helpe him against them, when conscience doubteth such a course is not good, which yet is ambiguous. If thou be loth to have it examined to the full, it is a signe thou hast a false heart, and art desirous to continue in it. It is a sweet morsell to thee, Io… 20. 12. when sin is kept as an ulcer which Iob. 20. 12.Job 20:12thou wilt not have a man come nigh to, it is a signe thou lovest it, and art not turned from it.

2 There is a great difference in the ground and principle of a godly mans abandoning sinne, and obeying 2 In the ground of forsakingthe Law, from that which is in an unregenerate man, that is not truly turned, though he may go farre in both; for the upright hearted man hath not only some present checks, and transient resolutions to leave sinne, but there is a law stamped upon his mind, whereby to resist the law of sinne, for ever this law the other wants. Rom. 7. 23. I see a law in my members, warring against the law of my minde. Rom. 7. 23.Rom 7:23To a man truly converted there is a double law; the outward written in Scripture, the inward prin…ed in his heart, which is able to guide him: Therefore sayes the Apostle, 1 Tim. 1. 8. The law was not given for the righteous, that is, it is not given to him, as to 1. Tim. … 8.others; for others having no law in them, must therefore be pressed only with that without, but it is (as it were needles to the other) hee hath one in his minde continually, opposing the law of sin.

Now because the explication of what this law of the minde is, will exceedingly conduce to cleare this difference the more, I will further shew what this law of the minde is.

p. 209It is an inward habit of holinesse agreeing with Law of the mind what.the Law of God, as a picture with the prototype answering in every respect unto it.

And it is called a Law, because it commands Why it is called a lawpowerfully, as a Law which hath authority in it; effectually inclining and carrying the heart on to do what the Law without commands; and on the contrary, it doth forbid with efficacy and power the committing of sin, and it hath this power in it, because it is the very power, vertue and fruit of the resurrection of Christ, and is the immediate worke of the Spirit, who is stronger than Satan, the world, and the flesh.

And likewise, because as a law it rewardeth and punisheth, refreshing the obedient with peace of conscience, joy in the Holy Ghost, and when a man disobeys it, it causeth griefe and wounds the heart; that law in David smote him when he had numbred the people, and caused Peter to weep bitterly. And Why the law of the mind.in the second place it is called the law of the minde, because though it sanctifies the whole, yet it is most in the minde; as the Law of the members is called so, because in a regenerate man, it is strongest in the members, and least in the minde and will. This law doth both enlighten the minde with saving operative knowledge of GOD and his Law, and stampes all the habits of grace upon his will, Iere. 32. 4. An unregenerate man, may through his Ier. 32. 4.Jer 32:4conscience enlightened, give a stop to evill courses, but without such a law as this.5 Differences between a naturall▪ conscience enlightned and the law of the mind

This being thus explained, the difference betweene a naturall conscience enlightened and this p. 210Law of the minde stands in these effects.

The first is taken from the phrase it self, when it is called the law of the mind: it having a differing worke upon the mind, from that which the light of conscience hath; for the knowledge this Law stampes upon the mind, differs from that which is brought into the conscience of a naturall man.

Though an unregenerate man may first know the Law, and 2. may consent to it, that it is good; 1 In the consent.yet a regenerate man that hath this law of the mind goes further, and consents to it as good for him: this is the meaning of that which the Apostle sayes, verse 15. that hee consents to the Law, that it is good: and therefore it hath this same worke upon his Rom. 7. 15.Rom 7:15minde, as concerning also that hee allowes it not, vers. 16. that is not as good for him, pro hic & nunc. This the other wants for want of light, whereby the Holy Ghost convinceth a regenerate man, that it is best for him to obey the Law, at such and such times, in all circumstences; and when he comes to act it upon all occasions, by answering all objections; the other sees it good in it self, but not for him in such and such circumstances. An envious man first knowes what is good, secondly consents that it is excellent, but thirdly not that it is good for him; and so also though an unregenerate man allowes sinne to be evill in it selfe, yet not for him in such and such circumstances.

But then you will object, it seemes then that the Object.knowledge of a carnall man and a regenerate man differ, but in degrees, not in kind.

The want of degrees here alters the kind, as in p. 211Answ.numbers the addition of a degree alters the species and kind.

This law of the mind, puts a lusting into the 2 In the lusting.soule against that which is evill and to that which is good, Gal. 5. 17. So as he is not only stirred up Gal. 5. 17.Gal 5:17to his duty by conscience, but hee hath an inward inclination also thereunto; and so for sin, this law doth put a strong inclination into the faculties, which doth not onelyonly represse the outward acts, but it weakens the habits of sinne by a contrary ingredient: but the light of conscience, though it may weaken the act, yet not the habit, So Gal. 5. Gal. 5. 24.Gal 5:2424. not onelyonly the acts are restrained, but the lusts are crucified, the vigour of them is abated by a contrary lusting, a lusting passeth through every faculty which weakens it. Now nothing is weakened, but by that which is contrary; if the refore we look to repressing of outward acts therein, they both agree; and againe, if wee looke to the abatement of a lust and no more, we also may be deceived; but if the habit of sinne bee weakened by a contrary lusting, then it is from Grace, and the law of the mind.

The difference is in the willingnesse to performe 3 In the wil lingnesse to performe good.what is good, and to abstaine from evill. To will is present with me, sayes the Apostle in that seventh Chapter: another act of provokements of conscience, may do what is good; but to will it, and to will it heartily with all the bent of the soule and the sway of it; he is not able to say he doth so, 1 Tim. 1 Tim. 1. 9.1 Tim 1:91. 9. The Law is not given to a righteous man, that is, hee hath a Law of grace in him, that puts p. 212him on to good without this law; as if he had said this law without might (as it were) be spared to this man, hee being a law to himselfe, but it is given to the unrighteous, that is, he would doe nothing without this, he hath not in himself a strong inclination to what is good, and aversenesse to evill, as the other hath, Rom. 7. 15. I hate the evill that I doe; hee hates the evill which the Law forbids, and longs after Rom. 7. 15.Rom 7:15what the Law commands. The Law is put upon the wicked, as a restrainer to keepe him in, he lookes upon the Commandements, as chaines and shackles; but a regenerate man lookes on them, as upon girdles and garters, which gird up his loines and expedite his course the better. The Law confines a regenerate man to live in that element, where he would live; as if one should be confined to Paradise, where he would be, though there were no such law. But another man is confined by it to the place where he would not be; and to actions which hee would not doe; and therefore as S…ime…, when hee was confined, he leapt over the hedg, comes over the pale, after profit and pleasure, and dies for it; the Law given to him hee reckoneth as a Prison; therefore examine whether there bee in thee such a constant inclination to walke in the wayes of godlinesse, so as you could even be a law to your selves, if you are left to what the Lord hath wrought in you.

4 They differ in the power that accompanies this law of the minde in a regenerate man: where this 4 In the power.Law of grace is; there is not only a knowledge of what should be done, but also there is a power goes p. 213with it. This Law is a Kingdome. A gouernment consists not in word, but in power, 1 Cor. 4. 20. 1 Cor. 4. 20. 1 Iohn 3. 9.1 Cor 4:201 John 3:91 Iohn 3. 9. he that is borne of God sinnes not, neither can he sinne, &c. compared with that, 1 Iohn 12. Iohn 1. 12.John 1:12who is borne, not of the will of the flesh, &c. but of the will of God. The meaning of both compared is this; a regenerate man that is borne of God, hath first such a habit as is agreeable to the will of God in all things; and this habite is as a thing innate, like naturall qualities bred and borne with us, so that he cannot sinne; that is, he cannot but resist and strive against it, and have in the end the victory over it; for it is a law within him which puts him on to what God wills: and secondly, not onelyonly so, but he is borne thus, said the Apostle, that is, though this disposition bee infused, yet it is so rivetted into him, that he can no more shake it off then a naturall disposition hee is borne with; therefore he cannot sin, that is, it cannot be he should become a sinner given up to sinne. On the contrary, naturall men wanting this law are not, nor cannot bee subject to the Law of God, because this disposition to sin is naturall to him, he is borne of the flesh, of the will of man; so as this Law of grace workes out all evill in the end, and if good bee to bee done, breaks through all difficulties; but corruption in the other workes out all good, and returnes to sinne, so as he sayes, I am not able to keepe the Sabbath thus, and abstaine from such and such a sin, I am so strongly inclined to it.

5 Difference is out of the seventh verse, not I, but 5 It makes a change.sinne, and in the last verse, with my minde I serve p. 214the Law of God, but with the flesh the law of sinne. This law of the mind makes a change in the person. Can any unregenerate man in the world say, it is not I, but sin? if he doth any thing that is good, it is not he; if he doth any thing that is evill, it is he and onelyonly he that doth it. A regenerate man himselfe never sins, that is, whilst he is himselfe, he never yields to sin, but it is his flesh when he is not himselfe, and an unregenerate man when hee is himselfe, never yields fully to the motions of grace; but a regenerate man when ever he is himselfe, acts according to this part, hee is never otherwise overcome, but with a strong temptation, drunke and transported with passion, and when a myst is before his eyes; I alwayes serve in my mind the Law of God. And therefore though hee bee overcome, yet with this difference, that he lookes upon it, as a captivity and a bondage worse then that of Aegypt. He doth not as that servant in the Law, hee is not willing to have his eare boared through, and to serve that master for ever: whereas another lookes at sinne as a liberty, and the Law of God as a restraint, and wish eth it were not, though he may accommodate himselfe by it; and though he may delight in sin for a while, yet withall hee delights in the Law in the inward man, and that is the more constant prevailing overcomming delight: so as consider if there bee not another delight contrary to the delighting in sinne, though at that time, when the flesh delights in sinne, it appeares not, which yet overcomes and Rule 3. The maner of resisting in foure things.out weares the other.

3 Rule is, consider the manner of thy resisting p. 215and fighting against sinne; and here there are foure notable differences comes to be laid open.

The upright in heart fights against sinne with the 1 With the whole heartwhole frame of his heart. All the faculties fight in their courses, as it is said, the Starres did against Sisera, as first the mind, there is a foreign, … change of mind, in him: he hath another opinion of his sin. There Iudgement.is a change in judgement, he is renewed in his mind. Let a mans opinion be kept right, and how ever his passion may stirre, they will in the end vanish. Whilst a man is unregenerate, he is as Colos. 1. 21. Col. 1. 21.Col 1:21foreign an enemy in his thoughts or reasonings, as the word translated in their mindes properly signifies; but you hath hee reconciled; and so after conversion a man is a friend in his understanding to the wayes of God, he is in his judgement reconciled to them, and become therein an enemy to the wayes of sin. The question here is not, whether thou thinkest sin evill or no, or this and that unlawfull, but whether evill to thee, pro hic & nunc, at this Conscience.and that time, in these and these circumstances; and then comes in conscience also, and that fights against sin, which is tender and feareth alwayes. Prov. 28. 14. Whereas hee that hardneth his heart falls Pro, 28. 14.into mischiefe, and it is that place of conscience is it which is onelyonly culpable of this hardnesse and tendernesse. Hee dares as well venter upon a Canons mouth as commit a sin; and though he may sometimes bee transported for a time, yet conscience Will.fights against it. Then for the will, that fights against sin also, whilst with David he hath sworne to keepe those righteous judgements, that is, hath fixedly p. 216resolved against it. Lastly he resists sin in his aff…ctions, 2 Cor. 12. S. Paul prayed, and prayed earnestly, Affections. 1 Cor. 12.1 Cor 12and could not be content nor make a denyall, he was so troubled. So in David, Psal 119. 20. My Psal. 119. 20Ps 119:20soule breaketh for the longing it hath to thy Iudgements. When a man hungers and thirsts after righteousnesse, and weepes bitterly for sin, as Peter did, it is a signe that his affections are stirred. Now on the contrary, in an evill man, all the faculties fight in their courses for sin. As Ephes. 4. 18. 19. Having their understandings Eph. 4. 18, 19Eph 4:18Eph 4:19darkened, being alienated from the life of God, through the ignorance that is in them, because of the hardnesse of their heart: who being past feeling have given themselves over to worke all uncleannesse with greedinesse: here you may see all the foure faculties in an ungodly man fighting for sinne.

Their cogitations are darkened, &c. their understandings are for sinne, being estranged from the 1wayes of God.

Then secondly followes the conscience, because of the hardnesse of their heart, so the word signifies, 2their conscience being insensible of sinne admi sir.

And then thirdly, for the will, they have given 3themselves up to it, they have taken to themselves a resolution to betray their soules to it.

Then fourthly, for the affections, they are said 4to commit it with greedinesse, that is, with a foreign of affections, such as is in a covetous man, who is greedy, and can never have enough, his affections are so large.

p. 217This is the first difference in regard of the subject.

The second difference is in respect of the object, 2 Hee fights against …mal▪ ler evills.the things they fight against; a carnall man against grosse evills; as wee see in Herod, when hee beheaded Iohn, what a contention was there in him? he was troubled about what report the people would give of it, and about the murder of one, he knew to be so holy and good a man: but a man truly regenerate, as he is enabled to see more than another, so also he fights against more. Another man sees no more but the morall evill and good, and so fights against no more; but besides this, a regenerate man sees the spirituall holinesse that is in a dutie, and lookes to the manner, as well as the matter, and hee fights against those smaller motes in the Sunne. All the carnall men in the world finde fault with strictnesse, &c. but another mans chiefe trouble is, that hee cannot bee strict enough. S. Paul was a learned man, and understood the Law of Moses exactly, and was not ignorant of the ten Commandements, and yet when he came to be regenerate, he saw and understood it in another manner. I was alive once without the Law; but when the Commandement came, sin revived, and appeared, as a monster, which before seemed but a small thing to him, above measure sinfull; so for good, when a man is changed in his mind, he discernes the whole will of God, that perfect will, Rom. 12. 2. before, hee Rom. 12. 2.Rom 12:2saw the maine duties it may bee, and the grosser evills onelyonly.

This is a second difference in the Object.

p. 218The third difference is in the successe; the issue of a carnall mans resistance is still deteriora sequor; 3 In the suc cesse.the godly in the issue still followes the best, and in the end is a conqueror; and though much assaulted, yet he walkes after the Spirit, Rom. 8. 1. and in Rom. 8. 1.Rom 8:1the end mortifies the deeds of the flesh: but a wicked man, though hee may have many good intentions, yet walkes as it is Ephes. 4. 17. after the vanity of Ephes. 4. 17.Eph 4:17his mind, and in the end fulfills the lusts of the flesh. This is Saint Paul his estate being compared in the Rom. 7. 2 Cor. 12.Rom 72 Cor 12seventh to the Romans, with 2 Cor. 12. though hee complaines much in both, yet Grace sufficient was given him to keepe him from the Act.

But some of Gods children have had the worst in the issue of the combat, as David▪ who fell into ObjectAdultery, Saint Peter into denyall of his Master.

In some particular actions, they may bee foiled, Answ. Gods children soiled in some particular act.but the combat is with the lust, which in the end is overcome, though the actions give him a blow. Saint Peters lust was feare, which made him to deny his Master, but in the end it was overcome, Acts 4. 8. whereby his boldnesse it appeares there. Acts 4. 8.Acts 4:8So David had the victory over that lust, Psal. 51. how doth he hate it? and was fenced against it?Psalme 51.Ps 51

4 Difference is in respect of the continuance of the combat. In the wicked it lasts but for a time, 4 Continuance.because that in him which causeth this combat, hath no bottome; like a flower, though beautifull, yet it growes but upon a stalke of grasse, and therefore soone withers: and the combatants failing, the combat ends. Saul held out a while, and carried it p. 219faire, but in the end persecuted David, and followed his lusts without any bridle. Iudas was long restrained and kept himselfe in CHRISTS family, but at last his covetousnesse overcame him, and he resolves to give up his Master to the Pharisees. Ioash restrained himself the greatest part of his life, whilst his Vncle lived; but two yeares before his death, he gave himselfe up to doe evill; the Princes came and did reverence unto him, and he yielded. So Amaziah after he had overcome the Edomites.

In a regenerate man the combatants always continue; it is an immortall seed which cannot be eradicated: therefore the combate lasteth and increaseth. There was a strife of feare in Nicodemus, and hee comes by night, but hee got the mastery and spake boldly for Christ. And so againe we see it in Peter: there was a combat in him to his death, as appeares by that which Christ tells him, they shall carry thee whither thou wouldest not; this was a strife in him which never ended, till he had an end himselfe in this world.

Thus you have seene the differences betweene the relapses of the godly and the wicked, by which examine your selves.

If no promise belongs to any but to those that Vse 2. Other duties will not serve without turning.turne; then this followes, that if any have provoked the eyes of Gods glory by any sinne, let him not thinke to take up the matter by offering sacrifice, that is, by prayers, and confessions; for God requires this absolutely, Except yee turne, I will not be mercifull; do what you wil, humble your selves, fast, pray, seeke my face, &c. GOD will bee satisfied p. 220with nothing, unlesse there be a real turning. Therfore let no man say, I have sinned, and I am sorry, and confesse it &c. but I am not able to leave it, and yet I hope GOD will pardon me. No, know that stoppage is no payment. God requires all this, humiliation, and these purposes, and an act of turning beside. All is lost labour, unlesse there bee a divorce made from your sinnes. Well therefore might Daniel say to Nebuchadnezzar, Breake off thy sinnes by righteousnes, and thine iniquity by shewing mercy to the poore Daniel 4. 27. Daniel doth not exhort Nebuchadnezzar, …an. 4. 27.to prayer onelyonly, &c. (though this is likewise to be done) but to breake off his sinnes by righteousnesse, that is, whereas he was an oppressor, now he must give almes and take off their burthens, that is, take the contrary course: This is the counsell GOD gives to Ioshua, Ioshua 7. 8. when he was humbling Ioshua 7. 8.Josh 7:8himselfe and praying, Get thee up, take away the accursed thing from among you, &c. that is, this is not the way to fast, (though this is to be done too) that which I most looke after, is taking away the evill that hath provoked mee. Though this bee a truth acknowledged, yet looke into mens hearts, there is a false conceit lurking there, that hearing the word, receiving the Sacrament, &c. is enough to save them. Men would thinke their estates absolutely bad, if they should performe none of these duties, and wholly neglect them: but if they come to Church, give some almes, &c. then they think that all is well. But know, that except you actually turne from all evill wayes, all these performances are in vaine.

p. 221And to convince you of this, consider, that the It is the end of Gods ordinances.end of the word, conference, and Sacraments is to turne you from your evill wayes: therefore God accepts them no further then they have this effect, Thou shalt keepe my ordinances and statutes, that thou mayest walke in my wayes, to feare me, saith the LORD: that is the end of al ordinances and statutes; so that though there bee never so much done, yet except your lusts be mortified, and victory got over those sins which are most connaturall to you, al is lost. Againe The end of duties.consider, that those duties in which you trust (as we are al apt so to do,) as reading good Bookes, confessing thy sinnes, if they be rightly performed, they will worke a true change; and if they doe not, it is asigne they are but carcases not accepted; without this fruit what are they, but bodily exercises (though happily performed, with some intention of minde) because they profit nothing: 1 Tim. 4 8. 1 Tim. 4. 8.1 Tim 4:8for the Apostle calls that, Bodily exercise, which profiteth little, therefore Rom. 2 ult. there is a distinction Rom. 2. ult.Rom 2put betwixt a Iew in spirit, and in the letter: and so betweene a right and a false performance of the duties of the Law; the one in the letter, the other in the spirit: the one respects the outward part of the duty only, the other the inward; and if they be not inward in the spirit, and so thereby effectuall to work a general change both in their hearts and lives, their praise may be of men, that is, you your selves and others may thinke you good Christians, but their praise is not of GOD, saith the Apostle, wee are all Gods husbandry, the Ministers d…essers of it, the ordinances are the manuring of it. Now what is the p. 222end of all husbandry? is it not fruit? is it enough for the trees to say, wee have submitted our selves to all manuring, watering, &c. but wee are still as barren, or our fruit as bad as before? Mal. 3. 2. Mal. 3. 2.Mal 3:2The end of CHRISTS comming is made to be as a refiner, to scoure out staines; which place being compared with that of the first of Esay where GOD Esay 1:Isa 1sayes, He abhorred their new moones and sacrifices, because their silver was become drosse; both afford this, that the end of Christs comming, being to purge out this drosse, therefore if this be not done, all performances, new Moones, Sacrifices, &c. are in vaine. Conclude therefore that except there be an universall change, both of the object, from evill to all good, and of the subject in all the faculties, except this be wrought in you, you shal surely die for it; the LORD will not forgive you, or heare in heaven when you cry, though you shed never so many false teares.

If this bee the condition, upon which mercy is Vse 3. Good purposes onelyonly not sufficient.suspended, this also followes, that good purposes and intentions will not serve the turne: not but that these must bee precedent to every mans turning; and when they are true, they doe bring forth this effect of turning from all evill wayes whatsoever. But as there is a purpose which is true and the ground of sincerity, so there are false ones also; the true alwayes continues and brings forth constant endeavours and fruits, but the other leaves us where it findes us, and quickly dies and withers. There is so much in a carnall man as may breed good purposes, and desires and resolutions; viz. naturall p. 223conscience, and desires of preservation and salvation, Ground of good purposes in carnal men.which two put together worke serious purposes; but this being all but flesh still, is not able to worke so through a change; as we see in moorish ground and in a rotten fenny soyle, that it brings forth broad long grasse, which soone withers and Simile.decayes, neither is it sweet nor usefull: So is it with conscience enlightned to see a mans duty, and selfelove, they produce good purposes, and in shew great and serious, but yet such as the people there expressed, Deut. 5. 29. who purposed to keepe the Deut. 5. 29.Deut 5:29Law: but Oh saith God, that there were an heart to feare mee! as if he had said, the soyle, the ground is not good for these purposes to grow in; therefore they will surely wither, there wants a heart changed to afford roote to them, and to nourish them.