The Golden Scepter Held Forth to the Humble, Treatise · Doctrine 4

The Golden Scepter Held Forth to the Humble · Treatise · Doctrine 4

p. 223The next point is gathered from the order of the words, turning from our evill wayes being put last of all these foure conditions, because all the other doe but make way for this. All the other, prayer and humiliation, are but preparatives to this. As the end of all dressing and pruning of trees is the fruit, and the end of plowing and sowing is the bringing forth of corne, so the end of all other duties is turning from our evill wayes, and the end is alwayes hardest, omnis difficultas in ipsa summitate, in the utmost pitch and top of the hill; this being the utmost of all the other is therefore the hardest: Therefore the Prophets urge this upon all occasions; if you turne, cease to do evill, rend your hearts, then will I leave a blessing behind me. In that this is the pin upon which all hangs and is suspended; observe thence,

p. 224That it is a very difficult thing, to turne from a mans Doct. Turning f…m …vill wayes difficult.evill wayes.

That this is the difficultest duty of all else, wee see plaine in the Israelites. The Iewes religion was very costly, they being to kill so many Sacrifices, to keepe so many Feasts, yet they were content to doe all this, but not to turne; they would not bee brought to it, when yet to any thing else. Whence appeares this difficulty of it: …heir readinesse to offer sacrifice was alwayes acknowledged by God, when their backwardnesse to this was still complained of. Again, we see it in experience. Let a man who hath an evill and a wicked heart, let him bee broken in a Morter; lay affliction on affliction, let him bee brought to deaths doore, yet al this will not change him; nay let God worke miracles, not onelyonly in his sight, but upon him, yet all is not enough to turne him. As wee see in Ieroboam, there was a miracle wrought upon him, though he had his hand withered up, and was by the Prophet reproved; and his Kingdome was threatned to bee taken away from him, yet this would not worke upon him, he would not turne from his evil wayes: he found such sweetnesse in that evill way, whereby he kept his Kingdome, and without which he thought he could not hold it, if he left that. So all the great wonders in Egypt would not soften Pharaoh his heart, nor make him let the children of Israel goe, because he thought it was for his profit to keepe them still. The grounds of it are:

Because these evill wayes are so pleasant to us, Reas. 1. They are pleasant.so suitable to all men, according as mens severall p. 225fancies do pitch. Now it is a rule in morality, that those things are most difficult, about which joyes and griefes are conversant, and therfore the chief imployment and end and use of vertue, is to order them and guide them a right.

Because they are rooted in nature, and are agreeable Reas. 2. Agreeable to nature.to a mans naturall disposition; and it is hard to stop the current of nature, which way soever it takes, especially running downe the hill: And then besides, education addes to nature; and custome as another nature, addeth strength to sinne; and Sathan addes to all these: For when lusts lie as sparkes under embers, hee blowes them up. And to all these ad the joyning of wicked men, among whom we live, and who live with us in the same courses. Therefore in Ephes. 2. The course of the world, and Ephes. 2.Eph 2the Prince that rules in the children of disobedience, are made there strong and potent and efficacious workers in us: there is nothing so weake as water, yet let much water be joyned together, and nothing is stronger: so though sin were weake of it selfe (as yet it is not) yet when multitudes joyne, custome, Sathan, &c. wee are carried with the streame and croud.

Because every evill way in us is backt by an inward Reas. 3. Backed by the law of the members. Rom. 7. 23.Rom 7:23Law of the members in us, that makes it also hard. Rom. 7. 23. where the Apostle considering of the reason, why sinne should so prevaile and leade him captive gives this, I see sayes he, another Law in my members rebelling against the law of my minde, &c. this is given as the reason why hee cannot do the good hee would, and why he doth the sonne he hates. And the p. 226reason why he had so much to do with it was, because it was a law, and it is called a law, the law of sinne, because it commands powerfully as a law. A law implies a strong commanding inclination. Lawes extort obedience, and will have it done; they come with authority, and will not be denyed; and so doth sin; and therefore it is hard to resist it; and forbids good to be done, and a man cannot doe it. So 2 Pet. 2. 14. We have it expressed, eyes full of adultery that cannot cease from sinne: because as a law, it is armed with punishments and rewards, this being the definition of the law; Praeceptum minus commixtum, a naked Praeceptum is not called a law, because it barely teacheth; but when threatnings are joyned with it, then it is called a law, and such lawes are our lusts; if we do resist them, they threaten with some evill: as when Ahab would have Naboths Vineyard, his lust being not answered casts him upon his sicke bed, as if it meant to be revenged on him, till it were satisfied: So did Aman his lust also: And as it threatneth and punisheth, so it promiseth rewards, profit and pleasure, if we will obey it.

Both which argue the difficulty to resist it.

As also that it is called the law of the members, argues as much: for it is so called,

First, because it inclines not in a morall manner onelyonly, as when a man is perswaded by reason or motives to doe any thing that is evill, but because it inclines us Physically, as nature enclines us to meate and drinke. A law so radicated in the soule, if it inclines by way of nature, as plummets p. 227hang upon wheeles, and makes them goe as we say, whether they will or no; and reason may be put off and denyed, but not a strong inclination of nature, that will not be got off so easily.

Because it discovers it selfe (though it be seated 2in the whole man) and is most operative in the sensuall part, as on the contrary the law of the minde is most exercised in the superior part, though it sanctifies the whole man. The meaning is this, it appeares in the faculties of the minde, when they are set about any action that is good, and in the relation is called the law of the members, because it is discerned in the use of the members, as a man that hath the palsie, it lyes undiscerned in the hand; but when he comes to use it, he findes it; so the gout, or sorenesse or lamenesse in the leg, though it be there, yet it is most discerned when a man goes to walke: such a lamenesse or difficulty in our faculties appeares, when we goe about any thing that is good.

In the last place, this law of the members is said to rebell against the law of the mind; and if we will consider its forces in this warre, we shall find it difficult to resist and turne from them.

For first there is a strong faction of evill; many members, many lusts, legions of lusts warring; so the word implyes: it is not a foreign, a single fight, but of many; there is never a good motion comes into the soule, but they give their suffrage against it, their voice against whatsoever is good; no good intention but they are ready to gainesay it; nor doe they meerely say it, and tell us they dislike p. 228it, but they will reason it out with many arguments, and they are not able onelyonly to give a voyce against what is good, but likewise to doe somthing what is active. They dampe, and clogge and prohibite the spirit, when it is about any good; and therefore it is called flesh, because the nature of it is to dampe the spirit; as in the doings and proceedings of men, there often comes a prohibition from Chauncery to stay the proceedings at the Common law; so from the law of the members comes a prohibition often hindring us when we would pray and conferre, &c. As it is our part in warre to stop passages, to take up the bridges, to hinder the enemy from going whither they would, so doe they fight against us in our endeavours to doe good.

So Galathians 5. 17. the flesh so lusts against the Spirit, that yee cannot doe what you would; and it not onelyonly stoppes from good, but impells to what is evill; it not onelyonly makes defensive warre to hold its owne, but labours to gaine ground and fight, as fire fights with water, labouring to overcome grace, where it is begunne, and to assimilate it to it selfe.

And lastly, they are able alwayes to make warre; though the victory bee gotten to day, yet lusts are ready to set on us to morrow. A last which you thought you should never have heard of more, sets on you afresh: and though you stay all the motions and assaults the flesh puts upon you this day; yet there is such a brood, such p. 229a spring, that to morrow there will be new ones wil instaurare aciem, and make a new supply; it is still recovering strength and setting up afresh.

All which considered, it appeares to be most difficult for unregenerate men to begin to turne; or for regenerate men to get any ground of their evill wayes.

If to turne from our evill wayes, and to resist the Vse. To put to the more strength to turne from sin.law of the members be so difficult; then learne to proportion your labour to the worke; else the businesse will not be effected. If much labour be required, and little bestowed; then that which is bestowed, will be lost.

Thinke therefore with your selves, that if you have taken none or small paines, the worke is not yet done. If any man have thought it an easie work, let that be enough to convince him that the worke is not yet wrought. The blunter the toole is, the more strength must be put to it: many stay yet in their sins, because they have undervalued the difficulty of this worke, and have thought lesse paines would have serv'd the turne. Is it easie to change and turne the course of nature? see it by experience; if a man have a naturall inclination, though it may be lesse stirring sometimes then other, yet it will returne againe and againe; and if thou usest not as much forces against it, as it brings with it, thou doest nothing to resist it. If one come against you with ten thousand, and you meete him but with two thousand, who is like to get the victory? Thou must not therefore spare any paines. Difficilia quae pulchra: this is the most excellent thing, and p. 230therefore the most difficult. Is it easie to build a Temple to the Lord, and to keepe it cleane and in repaire? see what paines Saint Paul tooke, 1 Cor. 9. the three last verses, Every man that striveth, is temperate in all things; therefore I keepe under my body, and doe bring it into subjection: he expressed it by what they did at the Olympian Games, who were at great paines and labours before to enable themselves unto those exercises.

To bring it to particulars.

Is it not a hard thing to keepe watch and ward day and night against a spirituall enemy, to keepe Difficulty of a Christian courseup the bankes, against the Sea of lusts continually assaulting, and breaking in; to take up and to beare the daily crosse without stooping, to carry the cup of prosperity without spilling, to climbe the hill of good duties without fainting, to abstaine from the waters of pleasure, when we are most thirsty, and they at hand, to goe against the crowd without sweating, to be as an Owle among men, and to beare the shame (as it is said of Christ) who went out and suffered without the Gate, hee bare the reproach; and to do all this continually? These are no easie things, and yet they must be done; men in this case are like unthrifts, who complaine of poverty, and that they cannot thrive, and yet will take no paines. The sluggard will not pull his hand out of his bosome; and men are sluggards in matters of salvation. But to quicken you, consider that this is the maine businesse you came into the world to doe. And doe you thinke that a little cast time spent upon it will be enough? Matth. 11. p. 23113. It is said, the Kingdome of Heaven suffers violence, and the violent take it by force, that is, he that would have the Kingdome of heaven must use violence to take it; violence must be offered to your appetites and unruly affections: he must keepe them under, and that by violence; and againe he must use violence in his prayers, and other holy duties, that is, he must wrestle and strive in them, and be fervent in them. There are some good duties to be done as it were with violence. Christ in that place shewes, that when the preaching of the Gospell came, and the beauty of the Kingdome came to be opened to men, then they tooke it by violence. But who is so ravished now with those priviledges, the hope of their calling, &c. that they should thus take it with violence, that is, spare no paines? Therefore stirre up your selves, and consider what it will cost you. This concernes even those that professe the feare of the Lord. Looke what anger and passion they have beene subject to, they are subject to still; looke what slackenesse they used in prayer, the same they use still; their ancient infirmities hang upon them still; they are found in the same path: the reason is, because they thinke a godly course an easie thing; therefore have they taken but small paines to bee freed from the bondage of their lusts, and to grow in grace. So also those without are not content to be at the cost and labour to begin to repent, but thinke it may be spared, it will be at any time soone done. But know beloved, it is not so. Take a man accustomed to idlenesse, is it easie for him to become laborious p. 232and diligent in his calling? so if there be any ill haunt, how hard is it to hinder a man from going still downe the hill, to pull his feete out of the pit of uncleannenesse, sweete gaine, or gaming, &c.

But you will say, what is the labour wee must take? turne from our evill wayes?Quest.

Directions might soone be given. If there be Answ. Rules of turning from sin.any edge set on your desires, if you were once resolved, even that resolution is one meanes to overcome your evill wayes: but to helpe you, take these.

To such as are strangers from the covenant, for to those I first speake: when thou art given to evill Rule 1.wayes, goe not about first a reformation in particular, but endeavour to get a general change wrought. It is a rule in Physicke, that when a man hath a particular infirmity, the way to cure it, is first to bring the whole body into a good frame and temper, and that will worke out the disease: so get the utmost end altered. Therefore humble your selves, and seek Gods face, and leave not till some assurance of Gods favour be gotten, till a new Lord be set up in your hearts, a new end; till the end be changed, no good can be done. Therefore it is in vaine to go about the particulars first. The utmost end is as the Rudder to the ship, as the bridle to the horse, which turnes all; going about particulars only, is as if one should set his shoulder to the side of the ship, when one touch of the Rudder would doe it. Therefore Rehoboam 2 Chron. 10. 14. erred, because his heart was not prepared to seeke the Lord; and p. 233his failing in that particular is ascribed to his want in the generall. Iob 17. 9. It is said, the righteous shall hold on his way, and he that is of pure hands shall waxe stronger and stronger: he that hath his heart once changed, holds on; but till that is done, all is in vaine to strive with particulars. As put the case a Gardener takes paines to dresse a Thorne, it may have as much paines taken with it, in manuring and pruning it, as any plant in the garden; yet it remaines a Thorne still, for all the mouldes put to it; So though thou prayest and fastest, and humblest thy selfe, yet if thy nature be not changed, all will doe no good. Cast up a stone a thousand times, it comes downe againe, because it remaines a stone; but if it were turned into a meteor, &c. or the like, it would not. Therefore get a generall change of thy heart, and then a change in particular would follow.

Goe to CHRIST and beseech him to worke Rule 2.this chang in thee, let this be more in your practise, this wee formally confesse, that the LORD only can change us, yet it is not throughly considered. When thy nature is strongly inclined to any evill way, so as thou art almost out of hope to overcome yet goe to GOD. That place may encourage us, Iames 4, 5, 6. doe you thinke the Scripture sayes in vaine, The spirit that is in us lusteth after envie? but he giveth more grace: hee had told them vers. 1. of lusts fighting in their members; they might aske him how they should get the victory: true saith the Apostle, it is hard to overcome, and indeed impossible p. 234to nature, the spirit that is in us lusteth after envy, and will doe so: but consider, the Scripture offers more grace then nature is able to doe, it tells you not in vaine, that the grace therein offered is able to heale; though the disease be hereditary, and is past natures cure, yet it is not past the cure of grace, Acts 10. 31. It is said of CHRIST, Him hath God raised up to be a Prince and a Saviour, to give repentance to Israel, and forgivenesse of sinnes. When lusts are too strong for a man, Christ comes as a Prince and overcomes them, for he gives repentance; and the end of his comming was not onelyonly to give salvation, but repentance. Though Physitians could not cure Naaman, the Prophet could, though the Disciples could not cast out Divells, yet Christ could: And therefore say not, it is an hereditary lust, and it hung long upon me, and I have made many resolutions, and yet I cannot overcome it.

Take a man that is borne blind, hee is past all cure by man, all Physitians will give him over, and say, he is borne blind; yet remember that Christ did cure those that were borne blinde and lame. This course Paul tooke 2 Cor. 1. 2. he had a strange lust which he could not overcome, he beseecheth the Lord to remove, for this I besought the Lord thrise, that it might depart, so David also, Psal. 51. 10. finding the remainder of his old disease and sinfull dispositions, he goes to GOD for a new heart; when he could not make cleane his heart, he prayes to the Lord, Create a cleane heart in me. So he in the Gospell, I beseech thee helpe my unbeliefe. Thinke not that all is done, when thou hast taken up a resolution p. 235against thy sinne: to take up a resolution, belongs to thee, but to cure it belongs alone to GOD: Goe to him therfore, for he hath undertaken to circumcise thy heart. Ephes. 3. he having prayed v. 16. that they should be strengthened in the inward man, &c. then vers. 20. concludes, Now to him that is able to do exceeding abundantly above all wee are able to aske or thinke, according to the power that worketh in us, &c. as if he had sayd, you may finde many weaknesses in your selves, and then doe as I doe for you, goe to the Lord to heale them, and know that he is able to doe above all thou canst thinke, to subdue that lust which thou thoughtest could never have beene overcome.

But how will he do it? According to that mighty power that worketh in us; that power is as strong as Christ himselfe, for it is the power of his death, the power that raised him up from death to glory, able to worke out all infirmities, and to worke into you all the graces you want. Give not over therfore, have faith in the promises of Sanctification, as well as in those of Iustification. Is he not bound by promise to performe these to you that believe, as well as the other? Where ever God hath a mouth to speake, faith hath an eare to heare, an hand to lay hold, as God sayd to Ioshua, I will conquer those Gyants for thee, I will pull downe those walls which they say are built up to heaven; onelyonly bee thou couragious, and doe but trust mee, bee not discouraged upon any occasion, give not over saying, it is a thing will never be done, and had not Ioshua trusted the Lord, he would quickly have set p. 236downe and given over. So I say to you concerning your lusts; be couragious; and so none are but those that put their confidence in the LORD; faint not, nor be weary; doe but believe thou shalt overcome, and thou shalt see them all conquered in the end. One word of his mouth was enough to still the raging windes, and is as able to still thy lusts.

But here many will be ready to object, I have Object.striven long and praied long, and taken much paines, and I have not gotten the victory; this must necessarily be answered, for this is the case of many, and it is the scope of Sathan to discourage men, and therby to give over the combate.

First consider, whether thy striving be right or Answ. Triall of our strife against sin.no: for there is a false resistance of sin, and the promise is not made to that; and then no wonder if they be not performed; for example,

1 First it may be it is not the sin thou strivest against, but the disprofit, the discredit, in thy name and estate, or sicknesse in thy body, that followes upon it, so as if these were removed, thou shouldest be willing enough to keepe the sin. This is not a right striving that will be accepted.

2 It may be, it is but a faint resistance, and a faint denyall doth but make the begger the more importunate. Balaam gave the messengers a denyall, but it was a faint one, they perceived his lingring, which made them the more importunate: It may be thou art content still to parly with sinne as Evah did, and so by little and little art brought to the committing of it: these faint denyalls are no denyalls, these pidling p. 237companions are not to be accounted fighters against sin.

3 If thy deniall be more resolute, consider whether it be not for a fi…, a fl…sh for a good mood, he is but a cowardly enemy that for one volly of shott will give over, Sathan and our lusts are not of that disposition.

4 Consider whether thy resistance be not only against the grosse act, and not against the least… inctures, the fringes and borders of sin, that doe compasse the act. These are of the same kinde with the act, though not of the same degrees: thou resistest it may be the greater acts, but admittest the lesser, some dalliance with it.

As the drunkard it may be resolves to runne no more into excesse, yet he will sit with his old companions, and be sipping, till sometimes he is overtaken. Balaam will go with them, but not speake a word but what the Lord shall put into his mouth.

The Levite would not stay all day, but yet he would be entreated to stay and eate his break-fast, and so to stay dinner, and so to stay all night. Thus dalliance brings on adultery, and lesser sins greater; as a little thiefe let in at a window lets in the greater. If therefore you faile thus in your resistance, the promise is not made to you. Tis true, it is said, resist the Divell, and he will fly from you; but the resistance must be right, and not such as hath beene spoken, and that is the first answer.

As you may be deceived in your striving against Ans. 2. Tryall of our victory over sin.sinne, so also about the victory, and that on both sides: both by thinking you have the victory when p. 238you have it not, and (2) by thinking thou hast it not when thou hast it.

First thinking thou hast not the victory when thou hast it; for example, when thou findest the sinne striven against, b…s…ing and lusting more than at other times, thou therefore concludest, thou hast not nor shalt not get the victory; when as now sin is dying and on the loosing hand; (as on the contrary, when thou thinkest all at peace, thou mayest be farthest off the victory.) Consider with thy selfe, doth any man but a regenerate man complaine so bitterly as the Apostle doth, Rom. 7. the good that I would do, that I do not, or as the same Apostle complaines, 2 Corinth. 12. of the thorne in the flesh? doe you thinke that any but a sound hearted man, can come as he did with teares to Christ, that cryed out so to him, Lord helpe my unbeliefe? can any but a broken heart pray so earnestly as David, Psal. 51. 10. for a new and a cleane heart? This deepe sense of sin, is an argument of our victory over it.

This complaining is a signe that we have the better of it: for what is the reason thou complainest thus against it, but because thou art striving against it? We know the mud that lyes at the bottome of the water, troubleth not the water; but when they goe about to …leanse the ditch, then the mud riseth and defiles it; yet then it is a purging. When one takes a fire-brand to extinguish it, by beating out the fire, yet then it is the sparkes fly most about: When we strive against sinne, we feele it most, partly because Sathan his manner is, to rend and teare, when he is going out, and it is the nature of sin also so to p. 239doe, as also because our light is encreased, the more grace we have, and the more we strive against it, and therfore we see it more, our sense of sin gowes more exquisite.

Againe on the other side thou maiest thinke thou hast the victory, when thou hast it not. The soare may be skind over, when it is not healed at the bottome, and then no wonder, if it breake out againe: Sin may lie but asleep when thou takest it for dead; therfore in our turning from our evill ways we must observe a right method. Let thy humiliation be sound, thy faith and assurance perfect: when these precedent acts are not done as they ought, and yet thou thinkest thy sin mortified, it may deceive thee; as wee say an error in the first concoction is never amended in the second, nor of the second in the third: So if thy humiliation hath not beene sound, thy turning from thy evill ways cannot be through.

To answer this objection, consider that thou Ans. 3.strivest against even a spring of sinne; if it were but to empty a cisterne or to dry up a pond, when the worke is once done, we should heare of it no more: but it is a spring of sin that runnes continually; and therefore thinke not that because it returnes againe, that thy former striving is in vaine. As those that watch over the pumpe in a Ship, though they pump out all the water to day, cannot say, that it will bee empty to morrow, or that yet their pumping is in vaine, because it fills againe, for if they ceased to do it, it would sinke the Ship, so it is with sinne, especially with some sins: some are more properly called the Law of the members, as being rooted in the p. 240constitution of our bodys, in our naturall dispositi ons; and these are ready to returne againe ever and anon.

There is a great difference betweene these, and the temptations of Sathan, temptations (as blasphemous thoughts) are but as weeds throwne into the garden, and cast out againe: but these are as weeds growing in the garden that take roote there: and which though weeded out, will grow againe. We must not hope or thinke to dry cleane up the spring of originall sinne, but the labour returnes upon us in a circle. As in our houses so in our hearts, we sweepe them cleane to day, and againe to morrow, for then they will be foule againe: therefore mervaile not, if you be kept in continuall labour.

Againe consider this, that GOD suffers some lusts and infirmities to hang upon you to humble Ans. 4. Why God suffers sin to remaine in his.you; as he dealt with Paul: he sent that thorne in the flesh, that he might not be exalted above measure; but be kept little in his owne eyes: though he cures the Ague, yet hee suffers some grudgings to remaine; that though wee goe in the way of his commandements, yet that wee goe halting, that wee may remember the worke of redemption, and be sensible of his mercy in CHRIST. Likewise hee suffers such lusts to haunt …us, to make us weary of this world, as Saint Paul, who therefore desired to be dissolved and to be with CHRIST; as also that wee might learne to be mercifull and charitable unto others, and to pitty them that have the like infirmities. And therfore though thou fallest, yet give not over striving. It is Satans end to have us discouraged: p. 241be importunate with God, and he cannot at lenght but give thee the victory; for as CHRIST sayes, if you aske bread, will he give you a Scorpion? if you aske grace, will he give you up to your lusts? he will not. It is Gods manner to let his children strive, and to overcome in the end. Iacob wrestled all night till the dawning of the day, and then hee let him have the victory, and blest him. The Lord suffers us to strive long; but this is our comfort, that we have a promise; that if we resist the Divell, he will fly.

And whereas you will say, I finde it not:Object. Answ.

The meaning of the promise is not, as if Sathan should fly away as thou shouldest heare of him no more, or that thy lusts should never returne upon thee againe; but that if thou wilt be peremptory, thou shalt have the victory in that particular combate. As if when thou hast a feaver, if one comes and tells thee, take such a receipt and thou shalt bee cured; his meaning is not, that thou shalt so bee cured, as never to have Feaver againe, but that thou shalt be healed for the present: so in that particular combate, thou shalt have the victory.

Oh! but I am still haunted, and I doe not overcome?Object.

Strive constantly and conscionably, and though it Answ. Constant striving overcomes, Revel. 2. 2.Rev 2:2doth returne againe and againe, the Lord takes notice of all thy paines and warring against it: that which he sayes to the Church of Ephesus, Revel. 2. 2. may be applied to this, I know thy workes, and thy labour: though thy corruptions bee too strong p. 242for thee; yet if thou strivest, the LORD takes it for a victory; thou shalt not bee condemned for it: give not over, but rather thinke thus; if all this contention hath wonne so little ground of my lusts, where should I have beene if I had not contended at all? and therefore I must take yet more paines, and row harder, that at the last I may overcome.

And because this is of generall use, both to regenerate and unregenerate, therefore I will goe on to adde some more rules and directions, wherein this paines consists, which we must take in resisting sinn.

A third rule or meanes wherein this labour against evill wayes must be bestowed, is to strive to Rule 3.take notice of all the wayes of God, whereby hee labours to turne thee from thy evill wayes, and let them not passe without some impression to that purpose for which God intends them. God useth not onelyonly his Word, but many meanes else, to turne men; as by his workes, and by many passages of providence hee strives with us, all which should bee observed. As it may bee, some great crosse upon the commission of a sinne, some great dangerous sickenesse, though not to death; sometimes hee sends great feares and terrors of conscience upon some sinne committed, somtimes an evill report is brought up of us; or hee sends friends to admonish us, or executes some Iudgement upon another for the like sinne in our sight. When he meets with thee some way or other, as he met Balaam, hee lookes wee should understand something by it: and p. 243if we neglect those his dealings with us, he takes it ill at our hands, and so gives us up to our lusts more and more. Dan. 5. 22. there had beene a Iudgement brought upon Nebuchadnezzar in the sight of Belshazzar his Sonne, which should have beene a meanes to have turned him: but Thou Belshazzar his Sonne hast not humbled thy selfe, though thou knewest all this. As if hee had said, I did all this to one neare thee in thy sight, that thou mightest be humbled, and turne to me. This was the case of Ieroboam, 1 Kings 13. God sent the Prophet to him with signes and wonders, both in tearing the Altar and withering his hand, yet still he went on. And verse 23. it is noted and set downe on purpose by the Holy Ghost, that after this Ieroboam returned not from his evill way, &c. as if God had said, I looked thou should'st have returned upon the sight of all these Iudgements, but thou wouldest not. So Ieremy 3. 8. you know that Israel was carried captive long before Iudah. I gave Israel a bill of divorcement for her adultery: yet treacherous Iudah feared not; as if he had said, a Iudgement on their next neighbour should have made them to have returned. Therefore doe thou think, what the Lord would by all such passages of providence towards thee, which are all as warning peeces before the great army, as crackes before the fall, creveses through which the Lord reveales himselfe: For you must know, that God brings men in by his workes as well as by his word; and you may take his workes in vaine as well as his word, and to let them passe without profit is to p. 244take his Name in vaine, for his Name is whatsoever hee makes himselfe knowne by: as by these acts he doth, and God will not hold him guiltlesse that takes his Name in vaine. GOD will utterly destroy such a man, for then there is no remedy. God cuts not his owne corne till they be ripe, and all his dealings with them tend to ripen them; nor doth hee bring wicked men to destruction till they be ripe for it, and every such passage doth ripen them. Now all men are for the most part in one of these three conditions: Some take no notice at all of such passages. God passeth by them, and is not seene; and it is said of the Israelites, Deut. 29. Deut. 29. 3.Deut 29:3though they had seene great signes and miracles in the wildernesse, verse 3. yet they had not eyes to see them, nor eares to heare them, verse 4. Others though they doe take notice of them, yet the impression they leave behinde them, is but slight, and like a light colour not well dyed, the tincture is Mark 6. 52.Mark 6:52soone worne out, Marke 6. 25. for they considered not the miracle of the loaves, for the hardnesse of their hearts. It was spoken upon occasion of their being amazed at this new miracle, Christs walking upon the water, and is as if hee had said, if yee had considered the miracle of the loaves, you would not have wondered thus at my walking on the waters: that had made so deepe an impression on them, as it should by reason of the hardnesse of their hearts. But you shall see the case quite otherwise in the Iaylor; his aff…ightment which the earthquake and the opening of the prison dores had wrought in him, passed not away as a dreame, but left such an impression p. 245as brought him home. And so should all such passages worke with us: And that is the third direction.

4 Rule is not simply to goe about to resist a sin, Rule 4.and to turne from the evil of our ways, but to fil the heart with something that is better; for when lusts are mortified, the streame of our affections are not dryed up, but diverted; and therefore the way is not to goe about to stop the current of a sinfull lust, but to turne thy heart into another channell, set thy heart upon something that is better: Take a crabtree stocke that is sower or bitter, the onelyonly way to sweeten it, is to put in a graft of another nature, which wil change it, and by little and little sweeten the constitution of it.

But you will say, what is to be put in?Quest. Answ.

I answer, goe not about it as a morall man, but as a Christian, get Iustification and Sanctification. It is true, it is profitable to bee much humbled for thy sinne, and you ought to bee so; yet this is not the onelyonly way to heale it, but the heart must be strengthened with the assurance of the forgivenesse of it.

There is a double way to get the heart turned away 2 Wayes to turne the heart from sinne.from sinne, the one to see the loathsomnesse of that which we turne from, the other the beauty of the contrary object wee turne to. Spend not all your paines about the first, but do something in the later; the more contrition the better. But it is not got all at once, it is more increased by assurance and hope of pardon, when a man begins to have hope he purifies himselfe. So it is in all other exercises; p. 246it is hope quickens our endeavours. One that is not neare a kingdome, goes not about it: but when he comes to have hopes, he begins to bestirre himself, tolle spem, & tolle conatum, therefore get and encrease the hope of the pardon of your sinnes. Hence the Apostle, Rom. 15. 13. prayes, Now the God of hope fill you with al joy and peace, through believing &c. Rom. 15. 13Rom 15:13By the words following, it appeares to bee to strengthen and set them right concerning al their infirmities: and he points to this as one meanes, to be fild with joy and peace in believing; as if he had said, if your hearts were full of spirituall joy through faith and assurance, your hearts would be purified, and therefore faith also is said to purifie the heart; and besides, when the bloud of Christ is applyed by faith, there goes a vertue with it. Heb. 9. 14. How much more shall the bloud of Christ, who through Heb. 9. 14.Heb 9:14the eternall spirit offered up himselfe to God, purge your consciences from dead workes? And adde to this sanctification, set upon that work. Ioh. 17. Christ hath prayed, that they might be preserved from the evill of the world.

But how shal that be done? Sanctifie them through thy truth, thy word is truth, that is, when they shall passe through this world full of evill and corruption, the way to preserve them spotlesse and untainted is, to have the heart sanctified. When the heart is well oyled with grace, the dirt of the world falls off▪ This is an antidote against corruption. Though in your passage, you meete with much bad aire and infection, this will preserve you. But then how should wee bee sanctified? By truth: The more p. 247truth you get into your hearts, the more grace. Grace and Truth goes together, 1 Iohn, and came 1 Iohn.by CHRIST, who is full of both. Therefore 2 Pet. 3. ult. these two are joyned, grow in grace, and 2 Pet. 3. ult.2 Pet 3in the knowledge of Christ. By truth: but what truth? thy word is truth. Every truth is not fit to sanctifie, as all water will not take sope to scowre, the word is that truth that doth it. Morall truths may doe many things in the soule, they may adorne it, but they cannot heale or purifie it. Wash in Iordan, saith the Prophet to leaprous Naaman. There is a speciall vertue in this Iordan to heale thee of thy seprofie, that is not in the waters of Damascus. You came not to the word as to a lecture of Philosophy, but as to that which workes wonders: the power of God goes with it. For withall marke this, that it is not the word of it self that doth it; it doth not work as Physicke that hath a vertue in it of its owne, but the LORD doth it by the word; and therefore CHRIST prayes to his father to sanctifie them by the word. As a man writes a letter by a pen, so the Lord sanctifies by the word. To consecrate the heart to GOD is to sanctifie it; and divine truths alone doe consecrate the heart to God, and no other. Let us therefore get much grace and truth into our hearts, assurance of justification and joy in the Holy Ghost, that by tasting of better the heart may be taken off from the pleasures of sinfull wayes; sound joy will swallow up all other joyes, the joyes of sin.

Stirre up those graces that are in thee: for when Rule 5.wee exhort you to goe to God to helpe you, our meaning is not, that you should leave all the worke: p. 248some labour is required of thee. I speake to those who have some beginnings of grace: you must stir up those graces GOD hath given you. Hence Saint Paul sayes, 1 Tim. 4. 15. neglect not the gift that was given thee, as if hee had said, Timothy, thou maiest doe much, if thou consider what ability thou hast received; so much spirit; so much liberty; so much regeneration, so much free will to good. So he sayes to the Church of Philadelphia, Thou hast a little strength, it is a Talent, therefore use it. Therfore also he sayes in Iude 20. build up your selves, and cleanse your selves, and many the like.

But you will say, how can wee doe this, seeing Object.it is the LORD that workes in us the will and the deed, and wee can doe nothing without the Spirit?

Though the Spirit doth it, yet we, in this worke Answ.are to bee agents also. Rom. 8. 13. If you through the Spirit mortifie the deeds of the flesh; as if hee had said, though you do it by the Spirit, yet do you go about it. We may do something to draw the Spirit nigher us; as we may doe something to grieve the Spirit, and to smoke him out of the house, so to please the Spirit; as wee intend the flame of the Spiritby pure thoughts, so we put him out by foggy thoughts.

But you will aske, what it is to stirre up our graces?Quest.

Stirre up thy light, examine thy selfe of thy evill Answ 1. To stirre up grace what.wayes, endeavour to see them clearely, and confesse them, for that is the way to forsake them, Prov. 28. p. 24913. and despise none of them: with that light thou hast, examine every thing what ever thou hast, the least doubt, search it out to the full. This idle speech, this jollity and vanity of conversation how little soever it seemes, as dalliance in thy thoughts and eyes, overly performance of duties.

Vse that light further to get reason against thy 2sinne. This is to consider a mans wayes as David did, to ponder the reasons. Let a man take paines with his heart from day to day, and consider what reasons there are by which a mans heart may be taken off from his sin? as against unlawfull gain, to thinke it but as stealing custome, whereby a man forfeits all the rest; that what is unlawfully gotten, is as the coale that was carried in by the Eagle into her nest with a peece of broyled flesh, which consumed her nest, young, and her selfe; and all treaties of infirmities, that what is unlawfully gotten is as a coale carried in by the Eagle into her nest, and the flesh among the rest to consume all and thy nest. Had not Ahab better have bee…e without his Vineyard? if pleasure; consider how it is but for a season, and what bitternesse it will bring in the end, and lose the joy which by farre exceeds it: if matter of vaine-glory, that all thy paines taken is lost, for it will bee all thy reward.

When thou hast done this; adde a third, namely 3exercise, to overcome it: as Saint Paul sayes to Timothy, exercise thy selfe to godlinesse. Thinke of these things, 1 Tim. 4. 15. if thy failing bee in good, accustome thy selfe to the duty; if in bad, p. 250disuse it, and that will exceedingly helpe thee. A Child that could not want the teat for an houre or two, yet being disused and weaned a while, seeks not after it: and doe this against your bosome sin; that sinne that hangs on thee more then the rest, single out, and doe thus to it, as David, Psal. 18. kept himself from his iniquity.Psalme 18.Ps 18

Lastly, observe the manner of their growing Rule 6.upon you, and how they fight for themselves. The lusts that are in us are warring lusts, as I told you out of Rom. 7. and so Saint Iames tells us: and so in Saint Peter, they have a method in fighting, Rom. 7.Rom 7which observing, you may learne to resist and prevent them.

Observe, when any affection goes beyond the 1bounds Christ hath set it, that then it begins to war and rebell, even as subjects do; when they breake their Soveraignes lawes, they begin to rebell: so when Rachel would needs have children, and nothing would content her else, it was a warring lust.

Observe the manner how they fight for themselves: 2the wiles they have in warring: they en deavour to possesse the ports, the senses, suffering no good if they can to be brought in, that may oppose them, and drawing in by them what may feed and strengthen them, such objects as may give supply. For when the heart within is full of adultery; the eyes is so also. They take also away the supply from the contrary side, causing us to neglect prayer and reading, and such holy duties, as the Philistims disarmed the Israelites, and would let them have no Smith.

p. 251They draw men out with traines from their forts, till they have led them into an Ambush, as Ioshua drew the men of Ai from their Towne, and as the fishers drive the fishes out of their corners, where they are safe, and when they are wandring in the river, take them in their nets; so doe lusts draw out from the rocke of our salvation, from our resolutions, the ordinances, and our callings, and then surprize us. They leade us into ambush by little and little; As Peter was drawne to deny his Master by degrees. They will also come upon us at first but with light skirmishes. Lust commeth not upon us with inticement and onsets, to great sins at first: and wee making account of little, and so being negligent, it comes upon us with the maine battaile. David lookes but upon Bathsheba at first, and then is drawne to speech with her, and then to folly. Therefore observe this, that you may be skilfull in warre, as the Athenians by reason of their neighbour enemies; and having observed this to be their manner to deale thus subtilly, as Saul said of David looke about thee, and take Saint Peters counsell, abstaine from them; when once an affection growes violent, meddle not with it, have nothing to doe with it; if thou dost, thou admittest an enemy into thy soule, that will betray it: as David when hee had such a desire to the water the Souldiers fetcht him, he would not drink it, but powred it out upon the ground: so if once thy mind be set upon such a sport, or company, if affections once exceede their measure, meddle not with them.

p. 252And then stand upon thy watch also; for though thou hast armour on, yet if thou watchest not, it will doe thee no good: as Saul though hee was armed, yet being asleep, David came and tooke his Speare away; therefore be sober and watch, and that thou mayest not fall asleepe, keepe thy selfe sober, and endeavour to weaken that law in thy mem bers that fights against you, by doing something. A law not execured is antiquated, and weakened, and weares out, and custome strengthens a law; the lesse obedience you yield to these lusts, the more you weaken them: when these lusts would have thee omit such a duty, if thou yieldest to it, thou strengthenest it; if not, thou weakenest it.

And againe, a law is weakened when it is not cared for: care not for their threats; and when the threatnings of a law are contemned, they lose their force. If sinne tell thee thou wilt lose such a friend, incurre such dangers, care not; and that weakens the force of it.

And if thou canst not doe it by reason, doe it by force, by a strong resolution; resistenda sunt, non subtilitate, sed impetu. Overcome the desires of sinne by a contrary resolution.

p. 251And I will be mercifull to their sinnes, &c.

THese that follow here are the particular instances wherein hee would especially heare their prayers.

If they humble themselves and pray, whatsoever their sinnes are, God will be mercifull unto them.

Now the reasons why he sayes he will be mercifull to their sinnes (for so according to the former translation I rather reade it.)

That the Lord hereby might take away all objections: 1for some might say, their sins were exceeding great and many, and many times reiterated; why but all these are but fit objects for mercy, w^ch triumphs over them all, as a mighty Sea swallowes them up as mole hills.

To take away that conceit, that all their humbling 2themselves, and prayers, and new obedience here required, is not required as a condigne satisfaction for their sins: no saith the Lord, I will doe it meerely out of mercy; though not without these, yet not for these. There is a secret popery to thinke something must be given, some satisfaction must be made, as if God else would not forgive, unlesse they satisfie for themselves, &c. and so ballance their sins. No, it is meere mercy, free forgivenesse.

To set an high price upon this gift, the pardon p. 2543of sinne, I will be mercifull and forgive them. As if he had said, remember, that you are worthy to be destroyed, and not able to pay the least farthing. But it is of my meere pitty, that thou art forgiven. So that the matter we have in hand, is a gracious promise of mercy and forgivenesse, which of all points else I fall most willingly upon, which will make men come in, if any thing will doe it. It is the proclamation of pardon, that must bring in pirates; when as the proclamation of rebellion drives them away. Men are more easily overcome with kindnesse then with threats; it is the Gospell melts and maketh men vile in their owne eyes.

But then some will say, that it is not necessary, Object.that the preaching of the Law should goe before, if the Gospell doth it.

Yes, the preaching of the Law is notwithstanding as a preparative. In all that are brought up in Answ.the Church, there is some knowledge in the Law that praecedes, but it is the Gospell that softneth the heart first; as ice is broken in peeces with hot water as well as with hammers, so is the heart with the Gospel, as well as with the hammer of the Law, and indeed maketh that knowledge of the Law that proceeded to bee operative, and sets it a worke: so as the Law in its true working cannot bee without the Gospell, nor the Gospell without the Law: so as to a perfect worke of the Gospell the knowledge of the Law must precede.