Remains, Sermon 3 (2 of 2)

Remains · Sermon 3 (2 of 2)

p. 239The second reason is this, because till a man be 2. Reason.cut off, that is, till he be humbled, hee will not p. 204grow strong in Christ, but hee will grow upon some ledgiments of his owne, hee will rest upon some thing of his owne: but when hee is truely humbled, and so cut off and ingrafted into Christ, he will grow peremptory in the profession of Christ, depend wholly upon Christ for grace and salvation and every thing else; hee will apply strong resolutions unto himselfe to doe good; he will not for sake Christ and loose the sweetnesse that he hath in Christ, for all the profits, pleasures, and delights in the world: and hence hee will draw such vertue from Christ that will make him withstand all losses, and crosses, reproches, and disgrace that hee shall meete withall, that will seeke to disjoynt him from Christ; but this vertue none can draw from Christ till he be humbled; you will not grow strong til you be humbled: for felt weaknesse to good, is the way to strengthen grace.

The third Reason is this, till a man be humbled, hee sowes his seed amongst thornes, hee sowes amongst 3. Reason.his lusts, that chokes and destroyes whatever good duty he doth performe; you know men will not sow their seede among thornes, because as the place is unfruitfull, so it is unseasonable; men would be accounted unwise men in doing so: so it is with men that are not humbled, they sow many holy actions amongst their lusts, and therefore it is that they remaine poore in grace; till a man bee truely humbled, sinne is not mortified, and everie unmortified lust is a thorne to every seede of grace in the heart, hinders the growth of it, burdeneth p. 241the heart and weakneth grace, and therefore the Prophet saith, in Ier. 4. 3. that they sowed their Iere. 4. 3.Jer 4:3seed amongst thornes, and therefore it was, that it prospered not, it tooke away all the goodnesse of their actions, because they were mingled with their lusts; mingle lusts and grace together, and you will never grow fruitfull in good.

The third Motive is this, because except a man 3. Motive.be humbled, he cannot have any sound comfort; for howsoever, as I said, it is not a simple grace, yet it is so necessary a condition, that except we be humbled, we will not receive Christ, nor come unto him; now all joy and comfort lyeth in the receiving of Christ, and Christs accepting of you: Consider what comfort Cain and Iudas, and others had, that did not receive Christ; and againe, consider the comfort that Peter and Paul, and Mary Magdalen had in receiving of Christ, and then consider whether they had not this condition, and were not throughly humbled or no; it is true, the other were humbled, but it was not the humiliation of the spirit, which is a worke of the spirit, but it was a worke of the flesh: now if our comfort stands in receiving of Christ, and if we will not receive Christ, till wee bee humbled, then it stands us upon to examine our selves, whether this condition bee in us or no, or whether we have received Christ with this condition or no, if you have not, you may suspect your selves, that you are neither Christs, nor Christ yours, for this is the first steppe unto Christ, p. 242he that is truly humbled is in the right way to salvation: now if a man were to goe a journey, and were directed to goe by such a hedge, or such a Wind-mill, it stands him upon to marke diligently, whether he hath gone by such a place or not, that so he may know whether hee bee in the right way to his journeys end; so it should be with you. I hauehave told you that if you be saved, you must be humble; that is, if you would goe unto heaven, you must goe this way, you must turne at humiliation; if you misse this crooke, the further you goe on in this way of yours, the further you goe from the right way to saluation and happinesse.

But here a question may arise, that is, you may demaund what sorrow or humiliation this is, 1. Quest.that is so necessarie to the right receiving of Christ.

To this I answer, consider that there is a turbubulent kind of sorrow, which is not this sorrow Answ.which is required for the receiving of Christ: I call that a turbulent sorrow which ends in despaire, that the children of wrath are possest withall, such as Iudas, and Cain, and Achitophel; but this is not the sorrow, that I would have to be in you, but there is another kind of sorrow, which is a sad and deepe apprehension of sin, when a man sees sin in such a hue, with such a wadde, so contrary unto God, so contrary unto his good, that hereupon he so sorroweth for sinne, that hee seekes unto Christ, both as a father to helpe, and a Physician to heale: p. 243yet we say not, that this alone is proper unto the godly, for many times they have both; sometimes the best of Gods children have horrors of conscience, and are affrighted with hell, so that for the present, they apprehend not Christ, but thinke themselves to bee vessels of wrath: againe many have them not, and yet are truly humbled, and therefore we may say of these, as the father said unto his two sonnes in the Gospell: those that have this first kinde of sorrow, say in their passion, they will doe thus and thus, and yet will not; againe, others that have it not, though for the present, they will not doe thus and thus, that is, though they be not humble as others are, yet they will goe and continue with Christ, and doe what he commands them.

And here another question ariseth, whether this turbulent kinde of sorrow be of absolute necessitie, 2. Quest.that is, whether to the right receiving of Christ, it is necessary that Christians have this kind of sorrow.

To this I answer; first, that it is not the greatest turbulent sorrow that breakes the heart Answ.and mollifies and softens it, but there is another sorrow, which I call a tempered sorrow, and that sorrow hath in it both a sight of hell, and a sight of heaven, a sight of sinne, and a sight of grace in Christ which farre exceedes this sorrow; for as it is with joy, the greatest joy is not expressed by laughter, for that is the greatest joy that is the joy of the inward man, so it is not the p. 244greatest griefe that is expressed by teares, and as it is not the greatest fire that makes the most crackling and noyse, nor that the deepest water that makes the most roaring, so is it not the greatest griefe or sorrow that expresseth it selfe by this turbulent passion of the mind; but the greatest griefe is nothing when a sinner apprehends sinne within, and sees it in its owne colour, then it humbles him.

Secondly, to this I answer, that there are degrees of this sorrow, and this ariseth from the nature 2. Answ.of men, some men are of a more hardier nature then others; and againe some are of a more softer and tenderer disposition: for example, some mens flesh will heale sooner then others, though the wound bee the same; so some hauehave more softer and gentle natures, and therefore sooner wrought upon: againe some God intendes to build a greater worke upon, and therefore hee humbles them the more: againe, some hee will season aboue others, and therefore will humble them the more, that so they may bee fit for it.

Thirdly, to this I answer, that although all 3. Answ.hauehave not the like measure of sorrow, neither the same apprehension of sin that others have, (& therfore are not so much cast downe in such a manner as others are) yet it is not because they are not humble at all; but because the condition followes it so close, that it hath not power to worke that effect in them, which it doth in others, that p. 245see the same condition a farre off, or not at all; they apprehend Christ by faith, and see reconciliation through him; and therefore are not so deiected as others that see him not thus: and therefore bee not discouraged, though thou finde that thy humiliation bee not so great as others, the things may bee the same; and the apprehension the same, but Christ, the condition of thy peace is apprehended neere thee by faith; and this qualifies the tempest of the soule, but Christ is not seene of the other as a Sauiour: and this makes the difference; as for example, there are two men set upon by robbers, the one sees no helpe, or no way to escape; and hereupon hee is marvelously afflicted and astonished because hee findes himfelfe vnable to resist or make his partie good with them: but the other man beset with robbers, sees another neere hand that will stand close to him; and thereupon hee trusts, hopes, and depends upon the man to helpe him, this man sees the danger aswell as the other and feares, but his feare is not a distracted feare, neither is it so great as the other, because it is mixed with joy and confidence, in that he sees a way to escape, yet he feares the same that the other feares, and is truly humbled, and thankfull unto him that saves him from the danger: thus it is with many Christians, they that hauehave a turbulent kinde of sorrow, see death, and hell, and sinne, and damnation; but hee sees Christ so farre off, that hee cannot depend upon Christ as a Saviour, and hence for the p. 246present is marvellously cast downe, but hee that hath the mixed sorrow spoken of, sees the same in the same manner, but withall hee apprehends Christ as a helper, as a Saviour; and here upon is not so much dejected and cast do wne, as the other and yet notwithstanding is as truely humbled and thankfull as the other: therefore labour to get a heart sensible of sinne, that is, labour to know sinne, and the evill of it, and withall labour to see Christ, or else you will bee over-frighted with them: as a man that is in prison for treason, or a great fact, hee knowes before what sentence the Iudge and Iury will passe upon him, but he cares not, if before he have got the Kings pardon: so if you know sinne, and know the punishment of sinne, but know not Christ, you will have no comfort in your knowledge: labour therefore to get the holy Ghost, for it is the worke of the holy Ghost to convince the world of sinne. Iohn 16. 9. Iohn 16. 9.John 16:9a man is no sooner convicted, but there will be a change wrought in him: for a man is then convict, when hee is overcome every way, and thus the holy Ghost will convince you of sinne: seeke what way you will to keepe off the stroke of the Spirit, yet you shall not be able, and this stroke shall humble you, if you belong unto God, as it did Paul in this place.

But you will say, how shall I know whether I am truely humbled or no? For your better helpe, I will lay downe some signes by which you may examine your selves, and then accordingly you may judge of your estates.

p. 247The first signe whereby you shall know whether you bee thorowly humbled or no, is this, if you 1. Signe.love much, it is a signe that you are thorowly humbled: this we see in the woman in the Gospel, and it is Christs commendation of her, that shee loved much, that is, she was sensible of that which Christ had done for her; therefore her love to Christ was exceeding great, no labour too great, nothing too precious for Christ, and this we see in Paul also, Christ did much for Paul, and Paul thought nothing too good for Christ: therefore peremptorily he concludes that he is ready, not onelyonly to suffer, but to dye for Christ: seeing Christ saved my soule from hell, and that by such a price of so much worth, as his owne blood was, how can I then thinke that my life is too much for Christ? therefore examine your selves, examine your humiliation by your love, if you love him not above all things, if you prize him not above all things, you were not as yet truely humbled: and that I may perswade you to love Christ, and grace, and holinesse above all things consider these two motives.

The first motive is this, consider the goodnesse of the thing that I perswade you unto: the goodnesse 1. Motive.and excellency, that is in the things of the world, makes men to love them: men will not love any thing, except they see some excellency in it, or at least wise esteeme it so, but if it be excellent, then it winnes their love: so it will be with you in this, if you see into the excellency that is p. 248in Christ, and grace, it will winne your love, you will prize him above all things: no man will prize a Iewell till hee know the worth of it, so no man will prize Christ as excellent till hee know him: therefore labour to bring your hearts unto such a frame, that you may see that excellency that is in Christ, which you cannot see in any thing else, and then you will love him above all things.

The second motive to perswade you, is this, that this good you see in Christ is yours, if you 2. Motive.be his: now that which makes a man to love any thing that he hath property and right in, is this, because it is his owne, and if you aske him wherefore he loves his wife, or his child, or his goods, hee will answer, because they are mine owne: so till a man make Christ his owne, he will not love him above all things, but when hee is once come to this, that Christ is his owne, then he will prize Christ above all things, and love him above all things; (mine owne) hath a great force, that is a part of my selfe; so when Christ is your owne, when you have made Christ a part of your selves, then you will love him, and prize, and esteeme of him, as you doe of your selves: and you will as unwillingly part with him, as with the noblest member of your body; therefore examine your humiliation by your love: I say, not so much by the greatnesse of your humiliation, as by your love, the effect of it: examine your love by your prizing of Christ, and grace, and goe through all the workes of love, 1 Cor. 13. it is patient, it suffereth p. 2491. Cor. 13:1 Cor 13much, it envieth not, it seeks not his owne: thus examine, whether you can patiently endure reproach, and shame, and disgrace for Christ; examine whether you can rather loose your right, then by getting of it, dishonour the Gospell: examine whether you doe not murmure or repine at the prosperity of others, when your selves are in a meaner condition; examine whether you bee gentle, meeke, and easie to bee intreated of your inferiours, or equals; if you can doe these things, and that from this ground, because the love of God in Christ constraines you, it is a signe that you are truely humbled.

The second signe whereby you shall know whether 2. Signe.you bee truely humbled or no, is this: examine whether you tremble at the Word, when it is preached: it is the signe that God himselfe gives, Isaiah 66. 2. I will be with him that trembleth at my Isaiah 66. 2.Isa 66:2Word: hee whom the Word hath humbled, in whom it hath wrought this effect, even to make conscience of all his wayes, that labours to see every turning of his heart, and feares his corruptions, that they will master the worke of grace in him; this man is truely humbled. Eccles 9. 1. I Eccles. 6. 1.Eccl 6:1considered in my heart, that the righteous, and the wise, and their workes are in the hands of God, &c. That is, his heart is taken up with a solid care of offending God: he will not trust himselfe, or his heart with any thing, he sees and feares God, both in his power and holinesse: hee feares the threatning of the Word, and hee is affected with the p. 250promises of the Gospell. OnelyOnly by the way take this caveat with you: it may bee you feare the Word, but take heed that it bee a right feare, for in this feare there are two things. First, there is the fire of the coale; and then secondly, there is the filth of the coale. Now it is a great fault of many men, they are more affrighted with the fire of the coale, then with the filth of the coale; sinne troubles them more, because of the wrath of God, and hell, and damnation, which by the Word they apprehend, then because of the defilement that comes by sinne, that defiles the beauty of the soule: therefore by this you shall certainely know whether you be throughly humbled or no; examine, what is your carriage towards the Word, when it convinceth you of sinne, are you then strucken with an astonishment, and amazement, and doth this sorrow continue upon your hearts, or else when your are reproved of sinne, and you find your selves guilty, doe you onelyonly sigh and sob, and grieve a little, but anone your hearts begins to slight them: is it thus with you, then it is a sure signe, that you were never thorowly humbled; for as it is with a disease, wee say a man is not healed, till he bee healed at the roote: so a man is not truely humbled till the Word worke this effect in him; namely, to make sinne a burthen unto him; howsoever there may bee a a salve made that will cure the wound, skin it over, yet it will not continue, but breake out againe; so though men oftentimes may seeme to bee humbled p. 251by the Word, yet the truth is, they deceive themselves; the disease of their soules was never throughly healed, it may be some mercy skin'd it over, and hee thought he had beene healed, but it breakes out againe; hee respects not the threatnings of the Word, but he goes unto evill company againe, he will prophane the Sabbath, and sweare, and be drunke againe; if it bee thus with you, you were never truely humbled, for if you were, you would tremble at the Word: what shall we say, doe you tremble at the Word, when you are no more mooved at it, then the seates you sit on? we may preach the Law, and damnation, and spend our selves, and yet it will not worke upon you this effect, as to humble you: but till then, never say that you are humbled, and by this therefore examine your selves.

The third Signe, whereby a man may know, 3. Signe.whether he be truly humbled or no, is this, examine how you stand affected to the Word, when it comes in the evidence of the Spirit, for as you are affected to the Word, so you are more or lesse humbled, if you feele a sweetnesse in the Word, a saving power in it, it is a signe, that you are truly humbled; and on the contrary, if the word be an unsavoury thing unto you, if you cannot love it alone for it selfe, it is a signe that you are not humbled: now in the word, there are two things; Meate, and Medicine.

First, I say, there is meate, a man that is not 1.humble, never loves and affects Christ nor the p. 252Word; because hee is full, and wee know that a man that hath a full stomacke will set light by the daintiest dish, when as hee that is hungry will feed upon courser fare. So it is with a man that is humble, he hungers and thirsts after Christ, prizeth the Word at a high rate, because it reveales Christ unto him, hee esteemes the Word not with eloquence, but alone, the best; when it comes in the demonstration and evidence of the Spirit, when it is purely Preached, when it comes as pure milke without mixture, then it is sweet unto him: but a man that is not humble, hee will not prize Christ, neither relish the Word when it comes in the evidence of the Spirit, when it is purely preached, but he must have something joyned with it: as a man that is full, who cares not for eating Grapes, and therefore stands looking and gazing on them; or as a man that is not a thirst, hee will gaze more on the graving of the cup, then hee will desire to drinke that which is in the cup; when as the hungry, or thirsty man, he will not so much gaze on the Grape, or respect the outside of the cup, as to eate and to drinke: so a truly humbled man, he will not regard eloquence and wit in the Word, this is unto him but as a graven cup, that will not satisfie him, but the pure word alone, is that which will satisfie him, and nourish him up in grace: A man that is not humble, is like a sieve that looseth thorow it all that is good, but keeps nothing but motes and durt: when he comes unto the word, if there be any thing that may fit his p. 253humour, that he will hold; which is nothing but vanitie and nourisheth not: but for that which is able to feed the soule, and make him wise in all spirituall wisedome, which is the application, both of the threatnings, and the promises unto the soule, this he lets goe as not worth the keeping: and this is the reason, why men remaine so barren and fruitlesse, because they doe not retaine that, or love that which would make them fruitfull in holinesse: these men are like children that cry for bookes, not because they have a desire to learne, but because they may turne over some gaudy or gilded letters; so these men, they come to Church, and they heare, and they receive the Sacraments, and they reade the Word, but not to learne to be edified by them, but to play with some golden letters, to heare the folly and foolishnesse of him that preacheth himselfe and not Christ, or for fashion sake, or for some other by-respect, but not to this end, that they may bee builded up in grace.

The second part of the Word, is the Medicine part, the healing part; for as there is power in the 2.Word to fill the soule full of grace, so there is another power in the Word to heale the breaches and wounds in the soule: now hee that will finde this saving power in the Word, he must be humble, he must finde and feele himselfe sicke of sinne unto death, then the Word hath this power to save and to heale, but if a man doe not finde himselfe spiritually sicke, the Word will never p. 254heale him; but it will be a quite contrary medicine, rather a destroying medicine then a healing medicine, it will be unto him, like as the Sun is to him that hath sore eyes, the more the Sun shines, the more offensiue it is unto him, and the greater paine it puts him unto. So it is with a man that is not humble and sicke of sinne, the more the Word lights upon his sinne, the more hee stormes and strives against it: it is with him, as it is with a man that is sicke; when men are sicke, then every thing troubles them, then they will be humble; so when men are spiritually sicke, then sinne troubles them: it is with them, as it was with Absolon and David, there was a rumour of warre, before there was true warre: so it is with men in this case, they have a kinde of warre in themselves, they seele sinne, and are affrighted with it, but the warre is not true, it is but a counterfeit warre, a feigned warre, because it is betweene the conscience and hell, and not betweene the flesh and the spirit, therefore examine your selves by this, whether you be truly humbled or no.

The fourth signe whereby you shall know whether 4. Signe.you bee throughly humbled or no, is this; when a man is little in his owne eyes, when hee thinkes himselfe worthy to be destroyed, this wee see to bee the true property of a humbled soule, in Ezek. 36. 37.Ezek 36:37Eze. 36. Then shall you remember your own euill waïes, and your doings that were not good, and shall loath your selves in your owne sight for your iniquities, they shall so remember them, that they shall p. 255think them selues worthy to be destroied; for then, and not till then, is a man truely humbled. Lam. 3. 22. saith the Church, It is thy mercy that wee are Lam. 3. 22.Lam 3:22not consumed; as if shee should say, I am worthy to be destroyed, and therefore it is a great mercy in thee to saue me: now if a man bee humbled, he will be patient, milde, and gentle, and louing, he will patiently vndergoe reproach and shame for Christ, and louelove them that show no true louelove unto him; on the contrary, you may see if a man bee not humbled, then he is proud and impatient, collericke and angry: Danid was humble in the matter of Vriah, and Eli was humbled when hee heard the judgement that was threatned against his house, It is the Lord, saith he, 1. Sam. 3. Let him doe what is good in his owne eyes; that is, I am 1 Sam. 3. 18.1 Sam 3:18worthy of it, let come what will come: but if your hearts rise with pride and impatience, your hearts are not truely humbled and broken, for hee that is the humblest man is least in his owne eyes: sinne will breake the heart of a holy man, and humble him; but if you be not humbled, your hearts will remaine stiffe and stubborne, that is, they will not yeeld: therefore the more humility that a man gets, the more is his heart broken with sinne, the lesse hee esteemes of himselfe: therefore examine your selves whether you bee little or great in your owne eyes, and accordingly judge of your selves.

The fift Signe, whereby you may know, whether you be throughly humbled or no, is this, examine 5. Signe.your obedience unto Christ, if the soule be p. 256humbled, it will yeild generall obedience unto God. True humiliation will breed obedience in you: now if you finde that you yeeld no obedience unto God, but you will notwithstanding prophane the Sabbath, and be drunke, and game, it is because you were never truly humbled, for if you were, you would yeeld obedience: humiliation fits the soule for obedience, makes it of a plyable disposition, and that for these reasons.

The first reason is, because humiliation makes 1. Reason.a man to see God, in his holinesse and power: he that before respected not God, when he comes to this to see the power of God will submit himselfe: an example of this wee have in Belchazer, that feared the Lord after he was throughly humbled: but when a holy man with the power of God, sees the purity and perfection that is in God, this humbles him more, and that also in regard of his owne basnesse, and vilenesse, and hence properly the obedience of a holy man proceeds. Obedience depends upon humiliation. As with men when a man or woman sees the power of a superiour, and that he is under his power, then hee becomes humble and obedient.

The second reason is, because humiliation makes a man to desire the favour of God: now 2. Reason.you know, a man that desires the favour of any man, he will doe any thing that may please him, he will yeild obedience unto all things, to all his demands, to all his requests, no labour and paine is too great for to take for him, because he seekes his p. 257favour, so it is with a Christian, he will doe any thing, or suffer any thing for Christ, that may please him, because he seekes his favour, to have familiarity, and inward acquaintance with God.

The third reason is, because humiliation makes 3. Reason.a man to choose God to be his Master, to be ruled by his lawes, to live under his commands, and to obey him in all things: and this is true obedience when a Christian chooses God, and grace, above all things in the world, otherwise it will not bee free obedience; as a servant that serves a wicked master, he obeyes him, but it is forc't obedience, because hee cannot otherwise choose, for if he could have his will, he would not serve him: but when a Christian chooses God to bee his Master, he will thinke nothing too much for him, he will doe his will freely in all things.

The fourth reason is, because humiliation 4. Reason.breakes, and tames the stubbornenesse of our nature, and makes it gentle and plyable (I speake all this while of the humiliation of the spirit) unto good: as a young horse, or a young heifer, when they are broken become tame, and gentle; so a man that is truely humbled, that hath the stubbornenesse and perversnesse of nature broken in him, hee will then yeild obedience unto God. For example, take a man that is troubled in conscience; who more humble, who more willing to be reconciled, who more willing to obey then he? or take a man that is broken in estate, though hee was proud and high minded before, yet now hee p. 258will be humble, and labour by all obedience, and submission to raise his estate; for humiliation will breake the heart of all, but withall it sostens the heart of a holy Man: this we see in Paul. Acts 21. 13. When the Iewes would have perswaded him Act. 21. 13.Acts 21:13from going to Ierusalem: he answers them, What doe you meane to breake my heart? Wherefore doe you weaken my desire? Pauls heart was set in him to suffer many things for Christ; and therefore whatsoever hee meets withall that sought to perswade him to the contrary, it pierc't him unto the heart: if you then be truely humbled, the stubbornenesse of your nature is tamed.

The fift Reason is, because where there is true humiliation, there is willingnes of minde, and you 5. Reason.know a willing minde will suffer any thing for Christ, and till then no man will: when a man is willing to doe a thing, that which hinders him pinches him; but a man that is humble is willing to doe any thing, or suffer any thing for Christ; he will obey Christ in every thing, because hee sees and feeles the burthen of sinne; and againe, hee knowes the vertue and excellencie of Christ, and prizeth him aboue all things, sets him at a high rate, and lightly esteemes and sets by, either profit or pleasure: What is the reason that men will not obey? but because they value their lusts at a higher rate then they doe Christ; and this is because they are not humbled, they are not able to fadome the length and the breadth, the height and the depth of the excellencies that are in Christ; but it is otherwise p. 259with a regenerate man; nothing so deere and precious unto him as Christ is, hee will loose all things, and part with all things, before he will part with Christ, hee will yeeld free obedience unto Christ, because hee is throughly humbled.

The sixt signe whereby you shall know whether 6. Signe.you be truely humbled or no, is this, examine how you stand affected with worldly pleasures, worldly profits, & worldly joyes: are these delightsome to you, doe you make these your onelyonly delight and joy; then it is a signe that you were never as yet throughly humbled, because sinne as yet is not a burthen unto you; for if a man apprehend sinne deepely, if he sees sinne as it is sinne, contrary unto the nature, puritie, and holinesse of, God hee will not minde earthly things so highly or principally as to rejoyce in them only; therefore examine your hearts how you stand affected with the things of the world: and therefore the Apostle saith, Let him that is great in the world bee low in his owne eyes: Iames 1.Jas 1he that is truely humble, he will prize Christ, and grace, and holinesse, as the greatest and most precious and excellent things in the world: as for example, a man that is sicke, when he is sicke then he will take no pleasure in any earthly thing, because hee is humble; but if you tell him that Christ is mercifull, that he will receive humble sinners unto fauour, he delights in nothing so much, nothing is so excellent unto him as this; but when he is well againe, then hee delights in the world againe, and the reason is because he was never truely humbled, p. 260but prizes the world, & takes more pleasure in the things of the world, then he doth in grace: but it is otherwise with an humbled soule, that is truely humbled; and it will delight more in Christ, and grace, and holinesse, then in all the pleasures and profits in the world: therefore examine your selves whether you are more affected with the world or with grace, and accordingly you may judge of your estates, whether you bee truely humbled or no: and thus much for this meanes, and for this point, we now proceed unto that which followes.

And hee said Lord, what wilt thou hauehave mee to doe?

The point is this, That sin is in it self full of griefe and bitternesse, and men shall finde it so, sooner or latter. Doctrine.I gather it thus, Paul was affrighted with his sinne and trembled at it, it appeared unto him in an ugly shape; hence he cryes out, Lord what wilt thou have me to doe? that is, I am in a straight, I cannot tell how to be freed from sinne, and I will doe any thing, or suffer any thing for thee so I may be freed from sinne: now I see sinne with griefe to be a bitter thing: And so Adam saw the bitternesse of sinne when hee hid himselfe from God in the Garden; and so Dauid saw the bitternesse of sinne when he made the 51. Psal. How earnestly prayes hee to be freed from it, to hauehave the sting of it taken away, to feele the favour of God againe, which then he felt not? Now that sinne is thus, we will prove it unto you.

First, I say, that sinne is full of griefe and bitternesse, p. 261the Prophet calles it bitter, in Ierem. 2. 19. Know, saith he, that which thou hast done is bitter and Ierem. 2. 19.Jer 2:19evill, that is, you shall find it bitter: nay it is bitter now, if you taste it; and it is alwayes so, though you doe not alwayes feele it so; as the Serpent alwayes hath a sting, though hee doe not alwayes use it, so though sinne doth not alwayes appeare bitter unto you, yet it is, and it appeares not bitter oftentimes to some, because it doth not use its sting alwayes; but sinne is bitter, because it is the cause of all afflictions: I say, sinne is the sting and edge of every affliction, take sinne from the affliction, and affliction will be but a bulke without a burthen, or as a Serpent without a sting, or a sword without an edge: and on the contrary, nothing is bitter, nor hurts, if sinne be remooved: Paul had a good conscience, because sinne was not joyned with it, and therefore the afflictions, imprisonments, and reproaches, that he met withall did not hurt him, they had no sting in them, in 1. Cor. 15. 56. saith the Apostle, The sting of death is sinne, and the strength of sinne is the Law. That 1 Cor. 15. 56.1 Cor 15:56which gives a sting unto death is sinne, and that which gives a sting unto sinne is the Law; for if it were not for the Law, there would be no sinne, and if it were not for sin, there would not be any sting or bitternesse in death. Therefore sinne cannot choose, but in its owne nature bee exceeding bitter and evill: and therefore esteeme how you will of sinne, now; but if once you come to know God in his power and greatnesse, then you shall p. 262know sinne to be bitter and evill: and the reason is, because sinne makes us to see God, as a Iudge ready to cast us into hell, out of his presence, and utterly to destroy us: What was the reason, that Paul was so affrighted and astonished in this place? but because hee saw God in his power, and holinesse; and sinne contrary unto the pure nature of God: And what was the reason that the Iaylor was so affrighted? was it because the prison doores were opened? no, but because hee apprehended a wonderfull power in God; there was a glimpse of the power of God, that shone into his heart, and this was that which so affrighted him: so you see that the more that any man sees into the power and Majestie of God, the more bitter will sinne be unto the soule: as wee see in Iudas, he saw the wrath of God, and then sinne became bitter unto him: now there is a time when God beares the burthen of his children, and keepes it off from them; else with Iudas they would sinke under them: againe, sometimes hee doth not lay it upon them, but they lay it upon themselves; but if God lay it on, they shall see sinne to be a bitter thing.

Secondly, as sinne is bitter, so it shall appeare to be so, unto all men sooner or later, and that for 2.these reasons.

The first Reason, is, because otherwise God should loose his glory; I doe not say, that this glory 1. Reason.shall be taken away: for nothing neither sinne nor Sathan shall take away Gods glory; because all things worke for his glory: neither can any p. 263thing adde unto his glory, but I say, if God should not make sinne bitter unto men, sooner or later, his glory should be suspended for a time; and therefore it is usuall with the Lord to prefixe unto many threatnings his owne name: the Prophets use it frequently after that they have pronounced Iudgement against rebellious sinners, then they adde Thus saith the Lord, and you shall know that I am the Lord, that is, because you will rebell against mee, therefore you shall know that sinne is a bitter and terrible thing, because I will not have my glory suspended, therefore you shall bee punished, that you may know sinne to bee a bitter thing.

The second reason is, because every sinne is the breach of a just law: now God will have the obedience 2. Reason.of every creature framed according to his law, and all their actions must bee squared by this rule. And the law is this, Doe this and live; if thou doe it not, thou shall dye: So that the Law is an Injunctive Law, that injoynes either a man to doe or to suffer the penalty: that is, jnjoynes punishment to follow the breach of it: so that if a man breake the Law, then hee shall bee sure to bee punished. For God is zealous of his Law, and hee will not passe a sinner in the breach of it without satisfaction, because every injunctive Law, as it binds to obedience, so it binds the disobedient unto punishment.

The third reason is, because of the Iustice of 3. Reason.God: if he should not punish sinners when they p. 264sinne, if hee should not make them to feele that sinne is bitter, sooner or latter, he should not be God: therefore saith Abraham, shall not the God of all the earth doe right? Gen. 18. that is, spare the good but punish the wicked: it is equity that hee should doe so. And indeed if men punish offenders that breake the just Lawes of their Prince, (and it is equity for men to doe so, otherwise there would be no order in the world, nor no rectitude amongst men:) how much more shall God? For all the rectitude that is in the creature, comes from God: and therefore this being equity with men to punish offenders, surely it is justice in God to punish sinners: it is his nature, for Iustice in God is God himselfe.

But you will say, it doth not appeare so, that Object.God doth punish offenders, for we see wicked men prosper in their wickednesse, and they have no bonds in their death, as Iob saith; they feele sinne not so bitter as you say it is, when on the contrary the godly suffer much.

To this I answer, that mens Iudgement is contrary to the wisedome of God in this thing; God Answ.knowes better how, and when, and where to take offenders then men can: therefore though God doth suspend execution awhile; yet it is not because they shall escape unpunished, but for these reasons.

The first reason is this, he suspends the execution 1. Reason.of punishment for a time, because the time of punishment is not as yet come. You know the p. 265Crowne is not wonne till the race be runne out to the end, so in this the full time is not come; sinne is not ripe enough, but when it is full ripe, then he will lance them, and this was the cause that the Lord did not punish the Amorites, because their sinnes was not full: it was not come unto the full Gen. 15.Gen 15pitch, sinne is growing all the time of a mans life: it is like fruit, it is sooner ripe in some then in others, and that is the reason that some goe a long time in sinne, and yet are not punished; when others are taken in the very fact: there is a bound and stint set unto every mans sinne, thither hee shall goe, and no further: and therefore the Apostle saith, Rom. 2. 5. that some are kept till the revelation Rom. 2. 5.Rom 2:5of Gods just Iudgement, till he reveale himselfe in his just Iudgement; this time is not yet come, and therefore it is, that they are not cut off. Againe the Apostle saith in another place: What if God will suffer with great patience, the vessels of wrath Rom. 9. 22.Rom 9:22fitted for destruction? that is, what if God will beare with some a great while, and punish some presently? What doth it advantage them, have they cause to boast themselves, or rather were it not farre better for them to bee cut off presently, then to bee spared a while, and then to have the judgement the greater? therefore when God will make his power knowne to men, hee will suffer them with great patience, that hee may give the greater stroke: it is true, men cannot conceive how God can beare, and be so patient towards wicked men: but you must know that He is full of patience: p. 266it is his nature, he is patience it selfe, though patience be a quality in us, yet it is not so in God, it is his essence.

The second reason is this, hee beares long with wicked men, for the propagation, and increase of 2. Reason.mankind: for if hee should punish men as fast as they offend, and deserve death, how should the Church increase, how should the Church stand, this were to overthrow and weaken his owne power; but God is wise and knowes better how to turne the evill intentions and deeds of men, for the good of his Church: as for example, if a Captaine upon some generall fault committed by his souldiers, if hee should execute all offenders, this were the way to destroy his Army, and so expose himselfe unto the hands of his enemies, therefore he takes but a few, here one, and there one, to make the rest to take heed they fall not againe: thus doth God, hee doth not inflict punishment, that is, present death upon all sinners; but takes here and there one, to make them palpable examples unto the rest; as wee see daily, how the Lord meets with the sins of men, then when they least thinke of sinne or God.

The third reason, why God doth patiently beare with offenders, is this, He doth it for the good of some 3. Reason.that are yet to be called, and therfore you know what the Lord said unto the husbandman in the Gospell, when he would have pluckt up the tares, let them alone, saith hee, untill the harvest: yet howsoever this comparison doth not alwayes hold p. 267true, for he did not forbeare the plucking of them up, expecting any change, but only least in plucking up them, hee should hurt the good seed; for tares will never be wheate, so they that are reprobated, will never convert: yet it holds good in this, hee lets tares grow, that is, he beares patiently with wicked men, even with those that as yet seeme to be so, because as yet they have not exprest the fruits of their conversion; and therefore for this reason doth God forbeare long to punish the wicked, lest hee should destroy the seed of the righteous.

The fourth Reason, Why God suffereth long, is this, that he may try the heart, how it will carry it 4. Reason.selfe towards him; not that hee knowes not the heart before, but that the heart may now know, that the Lord is patient, when hee shall consider how patiently God hath dealt with him, and how long he hath borne with him; for this makes men more inexcusable before God, and more ashamed of themselves, when they shall call to minde, what time, what opportunitie, what occasion they have had to good, how they might have stored themselves with grace, and made their peace with him, and then how many sinnes they have committed time after time, and then what checks of conscience after, to reclaime them; I say, if men did but consider this, they could not but say, that God is patient.

The fift Reason, is this, although they be not 5. Reason.afflicted as other men are, yet it is not, because p. 268they are therefore not afflicted at all, for indeed they are afflicted with the greatest afflictions that can be; other mens afflictions may seeme to bee greater, but yet not so, but are lesser, whatsoever they may seeme to bee, and that in these respects.

1. Respect, Because wicked men, they loose the spirit, God denies them grace, and that is the 1. Respect.greatest affliction that God can lay upon any sinner, namely, to deny grace; this was the affliction that God laid upon Saul, it had beene better for Saul that a thousand judgements had befalne him, then to have lost the spirit, the favour of God. Now wicked men they loose the favour of God, they loose the obtaining of saving grace, therefore whatsoever they seeme to be, yet the truth is, they are more afflicted then other men.

2. Respect, The prosperitie of wicked men, is a punishment; for that which slayes men, is a punishment; 2. Respect.but this the prosperity of wicked men doth, fit them for destruction, and therefore the Wise man saith, Proverb. 1. 32. that prosperitie and ease Prov. 1. 32.Prov 1:32slaies the wicked, that is, the more they prosper and thrive, and rejoyce in their lusts, the greater stabb doth sinne give them at the heart, and the more irrecoverably are they smitten; therefore they have no cause to brag of their prosperitie.

3. Respect, Is this because they may wither and 3. Respect.die in their sinnes, and that is a great punishment; for because they are not afflicted as other men are, therefore it is, that their superfluous branches of p. 269lust, and covetousnesse, and pride, are not lopt off, for afflictions lop these off, which hinder the growth of saving grace, as you know the superfluous branches of any tree, hinder the growth of the other branches, if they be not cut off they will make them to wither and die; thus it is with wicked men, because they are not afflicted, they begin to wither and grow cold unto good. The body doth not so much wither with age, as the inward man doth by these lusts, theybreed a consumption in the soule, that will not be recovered.

4. Respect, Againe, though we see them not afflicted, 4. Respect.yet they have many afflictions which wee know not: even as the godly have many inward joyes and comforts in their hearts, which wicked men never felt, so wicked men have many strong feares in their hearts, and many sudden flashes of the fire of hell in their soules, much hollownesse in their hearts, much sorrow mingled with their carnall joyes, and often affrighted with the jawes of death, and arrested with horrors of conscience, though outwardly they seeme to the world, to be the joyfullest and happiest men in the world, yet the truth is, they are the most miserable and sorrowfull men in the world, for as the inward joy is farre greater then the outward joy, so the inward sorrow is farre greater then the outward sorrow alone: thus you see the point prooved.

The use of this should teach us not to delude Vse.our selves in the matter of afflictions; in afflictions we are ready to conclude, because our afflictions p. 270are greater then others, that therefore we are greater sinners; but here you see the contrary, the greatest sinners are not alwayes outwardly the greatest afflicted, for God uses a great deale of difference in afflictions, some hee afflicts young, he takes them when they are greene; others he lets them goe a long on the score, till they be old, yet he will meete with all at last, either sooner, or latter; therefore thinke not that thou art a greater sinner, or that thy sinnes are greater then other mens are, or that God loves thee lesse, because of thy outward afflictions: remember what the Lord said unto the Iewes. Luk. 13. 2. 3. Thinke not, saith hee, that the Galileans on whom the Tower of Luke 13. 2. 3.Luke 13:2Luke 13:3Shiloim fell, were greater sinners then you, or others sinners: thinke not because judgement was in that manner infflicted upon them, that they were greater sinners: or that their sinnes were greater, and did exceed others: but except you repent, yee shall all likewise perish; I will meete with you, and you shall know that your sinnes are as great as theirs was; and so looke upon every sinne that God hath punished, presently, and the sinne is as great still, as ever it was: as for example the sinne of lying. Acts 5. Ananias and Saphira they lyed, and you see what a judgement was inflicted upon them, because Acts 5.Acts 5they had lyed to the holy Ghost: even against that light which the holy Ghost had revealed unto them, and yet you must know that a lye is not the sinne of the holy Ghost; for any regenerate man, that is in the covenant, may through p. 271infirmitie speake an untruth, and yet not sinne the sinne against the holy Ghost; but I say, the sinne of lying is now as great as ever it was, and he that infflicted that judgement upon them, may infflict the like upon thee: yet you must know that this sinne is not greater then other sinnes; but because men might take heed of this sinne for the time to come, he made them examples. Againe in Levit. Levit. 10. 1, 2, 3.Lev 10:1Lev 10:2Lev 10:310. 1, 2, 3. they that offered strange fire in the time of the law they were strucken with death, not that this was a greater sinne then any now, but to teach men reverently to draw neere unto God; when we have to doe with any of the ordinances of God to use them reverently, and to come with reverent hearts unto them. Againe, let us consider what judgements have befalne lyers, and theeves, and prophaneners of the Sabbath, and drunkards, and luxurious persons, and cozeners, and gamesters; that if wee be the like, the same judgements may befall us, as hath befalne them; let us set these as examples, to take heed of the like sinnes; as the Apostle saith, 1 Cor. 10. 11. These things fell upon them for our example, &c. That wee 1 Cor. 10. 11.1 Cor 10:11should not lust as some of them lusted, &c. Now if sinne bee as dangerous unto the soule as ever it was, it should teach us to take heed of committing the least evill: And that I may the better prevaile with you to forsake sinne, consider these motives.

The first motive to move you to forsake sinne, is this, because sinne will make you ashamed; Rom. p. 2721. Motive.6. 21. What fruit had you then in those things whereof Rom. 5. 21. Sinne maketh ashamed.Rom 5:21you are now ashamed: what will it availe you to doe that thing, that afterwards will shame you? for though the roote of every sinne seeme to bee sweet, yet the fruit of it is bitter, that is, both shame, and sorrow, and death: and againe, on the other side, though the roote of every act of godlinesse be a little hard, and bitter to the flesh, yet the fruite of it, is, honour and glory: And therefore the Prophet saith, Iere. 2. 19. that to sinne against God, is an evill thing and bitter, how sweet soever Iere. 2. 19.Jer 2:19it may seeme unto you: let this therefore move you to hate sinne, because it will make you ashamed.

The second motive, to move you to forsake sinne, is this, because if you sinne, God will beate 2. Motive.you: though election be sure, yet you shall not escape correction, which shall be more bitter unto you, then the sweetest sinne, Heb. 12. 6. Hee scourgeth every sonne whom hee receiveth: if thou bee Heb. 12. 6.Heb 12:6Gods sonne, thou must make account to feele Gods rod. The Lord correcteth his children, when they sinne, for these two reasons.

The first reason is, because sinne is sinne with God, in whom soever it is, and he will be sure to 1. Reason.scourge him in whom it is; if thou runne out he will fetch thee in, with his crooke; and the sweeter the sinne was, the bitterer will the scourging bee. Rev. 3. 19. Whom I love I rebuke and chasten; that is, I will doe it without exception of persons. Revel. 3. 19.Rev 3:19a Pet. 1. 4. Iudgement must begin at the house of God. p. 2732 Pet. 1. 4.2 Pet 1:4Prov. 11. 31. Behold the righteous shall be recompensed, or rewarded in this life, how much more the Prov. 11. 31.Prov 11:31sinner; if a holy man sinne hee shall bee afflicted, then much more a wicked man. And againe, he that soweth iniquity, shall reape affliction: hee that sinneth, must expect the rodde, and it must needs be so, because Gods children draw the neerest unto him, and he hath said, that hee will bee sanctified of those that draw neere unto him, Levit. 10. 3. Levit. 10. 3.Lev 10:3therefore for the keeping of them cleane, they must be scowred, when they grow foule and rusty; they must bee cast into the furnace, when they gather drosse.

The second reason is, because his children are 2. Reason.the Temples of the holy Ghost, wherein God delights to dwell; and therefore he will not suffer any uncleanenesse to abide in them long, but will quickely sweepe it out, with the beesome of affliction, as in Revel. 2. 5. Remember therefore from Revel. 1. 5.Rev 1:5whence thou art falne, and repent, and doe thy first workes, or else I will come unto thee quickely.

Ey, but I feele nothing for the present.1. Object.

I answer; yet after, though not now, thou shalt surely feele it, and in that thing that thou lovest Answ.most, which of all other, thou wouldest not bee crost in, as David in his Absolon, and Moses in his going into Canaan: for that is Gods manner; if Israel loath Manna, God will make it to come out at their nostrils. And so thou shalt surely feele thy sinne, what ever it be, in the end: for as in the misdemeanor of youth, we sow the seeds of afterdiseases, p. 274though not presently felt. So godly men in their runnings out, sow the seeds of after-afflictions, though for a while that harvest appeareth not above ground: see it in David, in Salomon, in Asa, in Vzziah, whether all they smarted not for it in the end; and the longer it is deferred, the more will come together: as those that are sicke seldome, are sicke to purpose when it commeth, because many humours lye heaped together, and lye insensible a-while, and then breake forth at once; so when thou hast heaped a great many of sinnes together, the judgements of God will break out to purpose against thee, so that thou shalt feele the weight of them all.

Ey, but I am healthfull, and rich, and strong; and mee thinkes, afflictions are not neere me.2. Object.

This is answered in 2. Corinth. 10. 12. faith the Apostle, Wee are not of the number of them, that Answ.compare themselves with themselves, and commend 2 Cor. 10. 12.2 Cor 10:12themselves; for they that doe thus are unwise: for as the hiding of the Sunne, brings darkenesse in a moment, so in an instant, God can turne all upside downe, and will doe it on a sudden, when you thinke your selves safest.

I will commit it but once, if I might but commit it but once, I could desire to commit it no 3. Object.more.

Remember, David numbred the people but once, and committed adultery but once, Sichem Answ.and Dinah committed fornication but once, Ammon committed adultery but once, Reuben went up p. 275to his fathers bed but once, Saul offered sacrifice against the Commandement of God but once, Moses feared but once at the waters of strife. Iosiah disobeyed God, in going to warre without a warrant but once; Nadab and Abihu offered strange fire but once: those two thousand three hundred Num. 25. 3.Num 25:3which were slaine for committing fornication, the same day they were destroyed; (it is likely therefore they did it but once) yet upon them and upon all these, the Iudgements of God were very heavy, for once falling; therefore sinne not once.

Ey, but I am a regenerate man, and in the state 4. Obiect.of grace; and therefore God will deale tenderly with mee.

So, first, were most of these named before, yet Answ.God spared them not: secondly, againe thou shalt the rather be sharplier dealt withall, because one that draweth neere unto him in profession, must be more cleane then others: thirdly, Iob was in the state of grace, yet quickly mooved, for hec knew he could not escape, as it is in Iob 31. 2. to the 23. verse, in which hee concludes, that the wrath of God was a terror to him, and by reason of his Highnesse, he could not indure: so also in 1. Pet. 1. 17. though hee bee a Father, yet without respects hee judgeth all men, therefore thinke not 1 Pet. 1. 17.1 Pet 1:17to escape, if thou sinne, because thou art a sonne, but rather expect to be beaten the more.

But I may recover by repentance.5. Obiect.

I answer, It is more then thou knowst, and that for this reason, because repentance is Gods gift, every p. 276Answ.very time when it is renewed; if it be then his gift, and in his power, then it is not thine, nor in thy power to repent: in Ioh. 3. 8. the winde bloweth where it listeth; and it is certaine, when wee have once past limites modestiae, wee are in praecipitio: wee cannot stay our selves till wee come unto the bottome of the hill, except God stayes us: David and Salomon, thought they could have gone so farre, that they might have reclaymed themselves, but they were deceived; if thou cannot keepe thy soule pure before thou hast committed sinne, how wilt thou doe to cast it out, when it is once in? every sinne hardeneth the heart, and weakeneth the strength of the inward man.

But many have escaped punishment; and so 6. Object.shall I.

I answer, never any escaped, but they had it either Answ.inward or outward, sooner or later, though they have beene Gods dearest children: Heb. 12. 29. even our God is a consuming fire, that is, he is Heb. 12. 29.Heb 12:29zealous of his glory, to burne up and purge out by afflictions, the corruptions of his children: and in 1. Pet. 1. 17. every one to whom he is a Father, 1 Pet. 1. 17.1 Pet 1:17shall be judged, that is, afflicted without respect of persons, according unto their works: so Iob 34. 11. hee rewards men according to their workes: Iob 34. 11.Job 34:11only this must be added, the more wee judge our selves, and the deeper we goe in humiliation, the lesser God will afflict us. David humbled himselfe so farre that God sent him word, that all his sins were pardoned. Yet what measure of affliction p. 277David did need, that his heart might bee more broken, that he shall have; and every one else that belongs unto God: so Ahabs fained humiliation did deferre, and lessen his punishment; I say, lessen it onelyonly, for notwithstanding he was slaine. Ezechiah tasted of some afflictions, yet because hee humbled himselfe, a great showre of Gods vengeance fell not upon him; humiliation is a meanes to breake the shower, and still the winde, and calme the waves of the wrath of God.

The third motive to move you to hate sinne, is 3. Motive.this, because sinne will take away your excellency; even as a starre that falleth to the earth looseth his brightnesse, so when one that hath beene forward in religion, falleth to earthly and carnall delights, then all his beauty, dignity, and excellency vanisheth: Gen. 49. 4. it is Iacobs last speech unto Ruben, Thou hast lost thy excellency, thou art become Gen. 49. 4.Gen 49:4as weake as water, because he had defiled his fathers bed: nothing will take away a mans excellency but sinne; afflictions, disgrace, imprisonment, or the like doe not hurt a man; nay he may shine the more for these: as the torch appeareth the brighter, the darker the night is: so if a Christian keepes his uprightnesse he will shine still bright, let men doc or say what they can; but it is sinne that blemisheth, and taketh away our dignity, and excellency; when a man keepes his uprightnesse, hee walkes in his strength, but when he descends unto any vanity, or folly; it is his impotency and weaknesse: therefore if you would not loose your excellency, p. 278you must loose your sinnes.

The fourth Motive to moove you to hate sinne, is this, because the least sinne violateth the peace 4. Motive.of conscience, which is as tender as the apple of the eye; and you know the least mote that is, troubles it: sinne will fret and grieve the conscience, it will inrage and disquiet it: if a good conscience be a continuall feast, what a losse is it to want it in time of health; but in time of sickenesse and afflictions how bitter will it bee to want it? If a man admits but of the least evill thing, though but an occasion of evill, reluctante Conscientia, that is, against his conscience, it doth not onelyonly take away a mans peace, but it galleth and vexeth him exceedingly: for sinnes in a mans conscience are like thornes in a mans feete, though all were pluckt out but one, yet that one is enough to trouble and grieve him: on the contrary, see what comfort Paul had from a good conscience when he was in prison: and what sorrow Adam had in Paradise from an evill conscience: let this moove you to hate sinne.

The fifth Motive to moove you to hate sinne, 5. Motive.is, because sinne will bring upon you all manner of miseries: all the miseries and afflictions that wee taste of here, are measured out to us for sinnes committed; and on the contrary, all the comforts, peace of conscience, prosperitie, and inward joy, are all continued to us according unto the purenesse of our hearts and wayes: as in Psal. 18. 23. Psal. 18. 23. 24.Ps 18:23Ps 18:2424. I was also upright, saith David, before him, and I p. 279kept my selfe from mine iniquitie, therefore hath the Lord recompensed mee according to my uprightnesse: according to the cleannesse of my hands in his eyes sight: and then in the 25, & 26. verses, both parts are clearely expressed, that he will walke more frowardly with you, as you walke more frowardly with him: and againe, as you walke more purely with him, so he will show himselfe more gracious and loving unto you: as for example, goe thorow all the Iudges of Israel, and you shall see this true; looke to Gedeon, one sinne was the destruction of him and his house: looke to Sampson, that sinne of fornication, brought upon him shame, imprisonment, and death.

Againe, goe through all the Kings of Iudah, and you shall see that they prospered so long, as they prospered in grace, and when they fell into sinne, then presently they fell into misery, looke to David, to Salomon, to Rehoboam, Ahab, to Asa, Manasses, &c. Againe, looke amongst the Corinthians, some were sicke, and weake, amongst them for not receiving the Sacrament worthily, so all sicknesses in body, breaches in estate, ill hansels in businesses, troubles from enemies, griefes from wives, children, and friends, they all even now in our dayes proceed from the sinnes, which you have committed. Againe, as I said, all the prosperity, whether it bee outward in riches, or honour, or wife, or children, or friends; or inward, the saving graces of the spirit, they all proceed from your uprightnesse of heart. And needs p. 280it must be so, because if God be the Governour of all the world; then it must needs bee best with them that serve him best, and worst with them that offend him worst: this rule must bee understood of the Saints to comfort them, and not of wicked men; for they want afflictions, and enjoy prosperitie in Iudgement: but with the godly it is not so, therefore they are like to taste of both in this life, according to their thriving in sinne, and going backward in holinesse; let this moove you to hate sinne, that you may escape these miseries.

The sixt Motive, to moove you to hate sinne, is, because sinne is a vaine thing, it can yeeld us 6. Motive.no true comfort or content; and this we may see in the vanitie and changeablenesse of earthly things, when we make them our onelyonly joy, how soone are wee deprived of them? for indeed, what is our portion, or what can yeeld us any sound and solid joy and comfort, but God and Christ? and so Iob reasoneth in Iob 31. 2. what portion shall Iob 31. 2.Job 31:2I have with God Almighty? it is no small portion, but a great portion to have Communion with Him, to be sure of Him for a refuge in all troubles, a Counseller in all duties, a helper in all wants to stand by us, when all else forsake us: he that knoweth the sweete consolations of the spirit, will account sinne and the world but a vaine thing; I say, no man that knowes the sweetnesse there is in the Communion with God, will loose it for all the pleasures of sinne. Iob 14. hee showeth p. 281the vanity of earthly things; some conceive the comforts of the Spirit but a vaine thing, but this is, because they never tasted of the sweetnesse of the spirit: there is no man but he hath something that he resteth his heart upon, as the Psalmist saith, Some trust in Princes, some in riches, others in their friends, but it is God that is the strength and prop of every sanctified mans heart, on which every holy man and woman resteth; now take from any man that which is his prop and stay, and his heart sinketh and dyeth in him like a stone: so will the heart of a childe of God, when the assurance of the favour of God is taken away by sinne: therefore as the favour of God is sweeter then life it selfe unto him, so the very interruption and suspending of it, is as bitter as death: and therefore in this regard, sinne is to be hated.

The seventh Motive, to moove you to hate 7. Motive.sinne, is, because sinne is restles, if you doe but Sinne restles.truly consider the restlesnesse of the heart, till it be sanctified, it will make you to hate sinne: the heart is restlesse, till it bee set in a good frame of grace. Sinne is unto the soule, as a disease in unto the body; a man that is bodily sicke will never be at rest, till he be well: so a regenerate man is never at rest till sinne be healed in him; wickednesse is of a restlesse nature, according unto that measure it is found in any, as the Prophet saith, in Isaiah 57. 20, 21. where he compares the heart of wicked men unto the raging Sea, that still is in Isai. 57. 20. 21.Isa 57:20Isa 57:21motion, purging and cleansing it selfe; so a holy p. 282man is not at rest, whilest his heart is not cleansed from his sinnes: let this therefore moove you to hate sinne, because it is restlesse.

The eighth Motive, to moove you to hate sinne, is, because sinne is not acquainted with God, it 8. Motive.hath no familiaritie with him, it is not accustomed to stand, or be in his presence; it stands in such termes with him, that the sinner dares not looke upon God, or draw neere him without shame and feare: no wicked man dares doe thus, so long as any uncleannesse cleaveth unto him in any degree. But grace breeds an holy acquaintance with God, and doth beget in the heart a kinde of noble friendship and familiaritie with God, which will make a holy man to abhorre sinne as a base thing, which beseemeth not that purenesse of that friendship which hee hath with Christ: hence is that speech of Ezra, in Ezra 9. Ezra 9. 6.Ezra 9:6O my God, I blush and am ashamed to lift up my face to thee, my God; for my iniquities are gone, &c. that is, because of my sinne, I am ashamed to have any familiaritie with thee.

The ninth motive, to move you to hate sinne, 9. Motive.is, because if you live in sinne God will show you no mercy: you shall find him not as a father, but as a Iudge. The mercy and kindnesse of God is a great and effectuall motive which God often uses in Scripture, to move us from sinne; thus the Lord dealt with David, in 2 Sam. 12. 7, 8. I gave 2 Sam. 12. 7, 8.2 Sam 12:72 Sam 12:8thee thy Masters daughter, and I made thee King in his steed, and if this had beene too little, I could p. 283have done much more, wherefore then hast thou done thus and thus, &c. Againe, in Micah 6. 4. 5, Micah 6. 4, 5, 6, 7.Mic 6:4Mic 6:5Mic 6:6Mic 6:76, 7. O my people, what have I done unto you, remember what I did for you, when I brought you out of the land of Egypt; remember what Balack King of Moab consulted, and what Balaam the sonne of Beor answered him, from Sittim unto Gilgall, &c. Againe, in Deut. 32. 6. Doe you thus requite the Lord, O foolish people and unwise: is not hee thy father that hath Deut. 32. 6.Deut 32:6made thee, and fashioned thee; that hath bought and established thee, &c. Gods dealing with us, being soundly considered, how often hee hath spared us, and borne with us, how much hee hath loved us, and done for us, is enough to breake the heart of a regenerate man, and make him to hate sinne.

The tenth motive, to move you to hate sinne, is, because sinne makes you to breake your covenants 10. Motive.with God: and therefore the remembrance of our covenants with God, is enough to confound us, and give an edge unto our sorrowes for sinnes past, and confirme us in our resolutions exceedingly for the time to come: what shall wee mocke God, saith the holy Man? will hee hold him guiltlesse that taketh his name in vaine? and will hee not surely require our vowes at our hands? Yes, certainely hee will, and that speedily: if wee use to breake our covenants often, and begin to forget them, and the Genealogy of them: therefore let this move you to hate sinne; that you may keepe your covenants with God, p. 284and so escape those judgements, which otherwise will light upon you.

The eleventh motive, to move you to hate sin, is, because sinne is a theefe: it will rob you of your 11. Motive.pretiousest Iewell, and best thing you have in the Sinne is a theife.world, which is your assurance of election: for what is the reason that many have such heartqualmes, and pinches, and doubts, and feares, whether they bee God's or no, but because they let some lust or other enter into their hearts, which stirres up the musty corners of the heart, and so makes a foule smell in the soule, which if they had beene carefull before, they might have prevented. Now how great a comfort it is to bee assured, that hee is one of Gods elect, hee that hath felt it knowes what it is, though hee cannot expresse it; but if you have not felt it, you will not beleeve it, though you should bee told it: to bee assured of the love of God, and that all the priviledges in Christ, and that all the promises in Scripture belong unto a man; it is such a joy as will raise the heart, basely to esteeme of all earthly things, and to walke in Paradice as it were, and to rejoyce continually in the meditation, and assurance of those things, which are appointed unto the elect in the Booke of God; besides, not to feare death, not to be moved with any Tyranny, or evill tidings, but to bee like a square stone that stands eeven upon his owne bottome, in whatsoever estate hee is cast. But all his assurance, joy, and comfort is lost, if p. 285the heart bee but impure, and unholy towards God. Wherefore let this moove you to hate sinne.

The twelfth motive, to move you to hate sinne, 12. Motive.is, because sinne is the greatest tyrant that God hath. The consideration what a tyrant lust is, would make you affraid of sinne, if you did but know what vexation it would put you unto: from which tyranny you shall never bee freed, till you come to give peremptory denialls unto it in every thing: for when strong lusts possesse your hearts, they lead you about, distract you, and weary you. Now what greater enemy can any man have then hee, that drawes away the heart of his spouse after him, from her owne husband? What greater enemy can any chaste woman have, then hee that entises her to folly, and to make her his whoore: beloved, sinne drawes away your hearts and affections from God: you are, or you ought to bee Christs Spouse, then thinke with your selves, whether sinne be not an enemy both unto Christ, and unto your selves: It is true, it may be it will promise you to make satisfaction, but performe nothing; for while they are yet living and quicke in us, wee are in this straight; either wee resist them, or not resist them: if we resist them, they paine us, and weary us out with importunitie: but if we resist them not, then we put fewell unto the fire, and so make it the greater: and when the lust hath gotten more strength, then it must have more satisfaction, and p. 286when that is done, yet more will be desired; as the fire the bigger it growes, the more fewell it requires to feed it, and so there will bee no end: but it will grow, in infinitum, infinitely, till it hath drawne you into perdition: therefore there is no way, but to put it cleane out, and to quench every sparke; to give no fewell to it at all, nor so much as to gaze upon unmeete objects, else shall you never be free from the vexation and tyranny of it: but rather sinke deeper and deeper, like a man in a quick-sand. Let this moove you to hate sinne.

The thirteenth motive, to move you to hate sinne, is, because sinne will make you to come 13. Motive.weeping home, if ever you come; but if you do not come home, then, as the Apostle saith, your damnation sleepeth not; the longer you goe, the neerer you are to hell, and further from God. And therefore it is better for you to come weeping at last, then not at all; and who went ever out from God, that sometimes had injoyed fellowship with him, but they have come home by the weeping crosse: for in this case God commonly drives them home with stormes, if they bee such as belong unto him. Hence the wayes of the Saints are said to bee hedged in with thornes; if they keepe the right way, it is smooth and plaine, but if they step aside, they will meete with thornes that will pricke and gall them: the Scripture is full of examples: in David, in Salomon, in Manasses, in Paul, in Peter. Let this moove you to hate sinne.

p. 287The fourteenth Motive, to moove you to hate sinne, is, because you can never have any true content, 14. Motive.so long as you love sinne and live in it: as for example; Let a man but looke backe unto former times before hee was called, and see whether he ever found so much contentment in any thing, as he doth now, if his heart be perfect towards God, when hee walkes more exactly with him. Againe, whether it hath not beene wearisome and restlesse, to have his heart drawne forth to vanitie, and led up and downe with divers lusts: This was Davids practice, I remembred my sorrowings in the night, and in the times of old, what joy I was wont to finde in thee: every man would live a contented life, and it is wearisome unto nature to live in discontent; now that you may have true content, hate sinne.

The fifteenth motive, to move you to hate sinne, is, because sinne will at the last, whether 15. Motive.you will or no, make you to confesse, and say, that you have done very foolishly; I say, never any man committed sinne, but it brought him in the end to say, as David said, in 2 Sam. 24. 10. I 2 Sam. 24. 10.2 Sam 24:10have done very foolishly: and, to expresse this, that speech of Salomon is most excellent, Eccles. 7. 15. I set my selfe to know the wickednesse of folly, and Eccles. 7. 25.Eccl 7:25the foolishnesse of madnesse; as if hee could not sufficiently, or easily expresse it, that sinne will make a man to see, that there is nothing but folly in sinne at last: and in 1 Tim. 6. 9. sinne is called, 1 Tim. 6. 9.1 Tim 6:9foolishnesse: hence then, it is extreame folly to p. 288commit the least sinne; it is good to oppose this conclusion against all the reasons of Satan, That wee will not sinne, because it will bee our folly: and if wee cannot answer in particulers, let us answer him in the generall, that we will not yeild to any. It may bee, hee will tell you, that you shall gaine some profit, or pleasure, or sweetnesse, or commodity by sinning: but if you can bring your hearts, not to beleeve this, you will never doe it; and say, the Scripture tels us, that it is extreame folly to doe so, and we shall find it to be so, therefore we will not: Let this move you to hare sinne.

The sixteenth motive, to move you to hate sinne, is, because sinne will take you away from 16. Motive.God, and God from you; and therefore that must needs bee an evill thing, and worthy to bee hated of you, that will deprive you of God; it is the terriblest thing in the world, to have God taken away from a man: that which makes a man to loose any thing that he loves, is hated of him; as for example, a man that loves and respects his credit, he had rather loose any thing then that; it is a great griefe unto him, to be disgraced: to a rich man that loves his riches, it is a griefe to part with them, and therefore he doth hate a theife: so it is the slaying of the soule to part with God; a holy man had rather part with wife and children, riches, pleasures, and friends, and life it selfe, then part with God; and therefore it is, that in every regenerate man, there is bred by the spirit a loathing p. 289of all sinne: if you would not then part with God, hate sinne; God and Mammon cannot abide together no more then light and darkenesse.

Now if these will not move you to hate sinne, then consider some motives to move you to hate it in regard of God.

First, consider that God doth take notice of 1. Motive.all that you doe, he sees into the secret corners of your hearts, and makes a diligent search: I know thy thoughts a farre off, (saith God) and hee knowes the intent of your hearts. Revel. 3. 8. I know your workes, and patience, and so forth, I Revel. 3. 8.Rev 3:8take notice of them, I knew them before you did act them; therefore in every action that thou goest about, say, now God sees me what I am doing, and hee knowes what I intend to doe: it stands me upon to carry my selfe uprightly in this action, least he meete with me: for he is a God of pure eyes, and cannot beare with evill in his owne. You know what hee said unto Nathaniel, Iohn 1. 48. I knew thee, before I saw thee: that is, thou 1 Ioh. 48.marvailest how I came to know thee, but marvell not, for I did not onelyonly know thee, but I also know thy heart; therefore consider this, that God sees you, and takes notice of your actions and thoughts. Againe, consider that so much sinne, so much seed, and the more seed, the greater harvest; the more sinne, the more punishment: therefore labour to hate sinne.

Secondly, consider that when God doth strike p. 2902. Motive.for sinne, his wrath is exceeding bitter and terrible: for if it were not for the wrath of God that followeth sinne, afflictions would not bee so bitter: and therefore the Lord saith unto the Church. Rev. 2. 10. Feare none of those things which thou shalt suffer: that is, feare them not, for that Revel. 2. 10.Rev 2:10which makes them terrible, shall not be mingled with them, which is my wrath: for it is not afflictions that are bitter, but sinne in the afflictions that makes them bitter, therefore let this make you to hate sinne, that you may escape the wrath, and vengeance of God.

Thirdly, consider that the longer God stayes from afflicting of sinners; the greater and terribler 3. Motive.shall the stroke be when it comes, and therefore it were better for thee, that hast no interest in Christ, that hee would strike presently, then deferre it longer, that so thy punishment may bee the lesser: in Amos 5. saith God, I will strike at once, and I will not strike the second time, that is, when I doe strike, I will strike so that I shall not need to strike the second time, and thus the Lord said unto Eli: in 1. Sam. 3. vers. 12. When I begin I will make an end, and this is the greatest punishment that the Lord can inflict against any sinner; it is as if he should have said, I will not begin to afflict them and then cease, and give them space of repentance, but I will make an end, that is, I will doe it in a moment, on a sudden; I will but make one worke of it, I will begin, and I will finish it in an instant, and this we p. 291see the Lord did upon Hephni and Phineas: therefore let this moove you to hate sinne. Thus much for this point.

And hee said, Arise, and goe into the Citie, and it shall bee told thee, what thou shalt doe.Doctrine.

The point is this, that Christ is exceeding mercifull, and exceeding ready to speake mercy unto those that are truly humbled.

I gather it thus, Paul was here strucken downe with an apprehension of sinne, and being thus exceedingly humbled in the sight of his sinnes, Christ meets him upon the plyablenesse of his will, with a word of comfort, (Arise): this word is full of comfort, for it is as if hee should have said, Paul bee not too much dejected and cast downe at the apprehension of thy sinnes, as if there were not aboundant merciemercy in mee to pardon it, but arise, that is, goe, and I will shew thee what thou shalt doe, to save thine owne soule; and it shall be told thee, what thou shalt doe for mee, but feare not, bee of good comfort: now that Christ is full of mercy, we will proove it by Scripture, Matth. 11. 28. Come unto mee all that are weary and heavy laden, and I will ease you: in these words, there are three things. First, the conditions of the persons that must come, and those are such as are weary and heavy laden. The second thing is the qualification of the persons that are truly weary, and heavy laden: first, they must bee meeke: secondly, they must be lowly: the third thing is, the patterne or teacher of them, and that p. 292is Christ; the best, the holiest, and wisest Teacher in the world: learne of Mee, I am ready to teach all, and to upbraid no man: and then in the last place, the thing that they must doe; they must take Christs yoke, and so they shall be rid of their burthen; the summe of it is this, if you bee weary and heavy laden with your sinnes, and have a desire to be eased, it is no more, but come unto Christ, and hee will ease you: that is, if you bee heavy laden with sinne, Christ is ready to take off your burthen, and to put upon them the easie yoke of obedience and holinesse. Againe, in Esa. 57. I dwell in the high and mightie place, with him also, that is of a contrite and broken spirit, that is, there is but two places that God delights to dwell in, the one is in heaven, and the other place is, in a humbled heart: now surely, hee will not dwell there where he loves not; for to dwell notes a speciall presence with them, that is, hee will not onelyonly dwell in the heart, but hee will make his presence to comfort the heart; and againe, in Esa. 66. I will bee neere unto them that are humble, and that tremble at my words; that is, I will take a speciall care of them that are humble: this readinesse of Christ to receive sinners, is excellently set forth in the parable of the Prodigall: How readily did the father receive a rebellious childe; even so ready, and much more ready is Christ to receive sinners that are humbled: an example we have in David, how ready was God to pardon Davids great sinne, when he had humbled p. 293himselfe; and the same we see in Peter, and so here in Paul. The reasons of this point are these.

The first reason is, because mercy pleaseth him, 1. Reason.as it is in Micha: I will pardon your transgressions, because mercy pleaseth mee, that is, he delights to shew mercy to sinners, and what man will not willingly doe any thing that pleaseth him.

The second reason is, because mercy is naturall 2. Reason.unto God, that is, it is his nature, for although mercy be a qualitie in us, yet it is a nature in God, and what man will not willingly doe any thing that is agreeable unto his nature.

The third reason is, because God is rich in mercy; a man that is rich, he will not respect the giving of 3. Reason.a small gift; but he will give liberally & bountifully, and it is for his credit to doe thus: now if it be thus with men, then how much more with God, because he is the Store-house, & hath the fountaine in himself; and therfore it stands with his honor to give liberally, to be rich in mercy to his children.

The fourth reason is, because God is our Father, and you know a father hath a tender affection over 4. Reason.his children, and if it be thus with men, then it is much more with God towards his children; thou needst not to feare the missing of his mercy, if thou be one of Gods children.

The consideration of this, that God is exceeding mercifull, should draw us close unto God, 1. Vse.that is, is God mercifull, then let us run unto him; this hoping of mercy, should winne us to come unto him; for what is that which makes a Traytor, p. 294or a Malefactor after Hue and cry, to come in and lay downe the armes of Rebellion, but the Proclamation of mercy? and in hope of this he comes in; Therefore when you heare that Christ is exceeding mercifull, then come in: only lay downe the armes of rebellion, and you shall finde mercy.

Object. Oh but saith some, I would willingly come unto Christ, but alas, my sinnes are so many, Object.and so great, that I feare Christ will not receive mee.

Answ. To this I answer; what if thy sinnes be exceeding great and many, yet they are not Infinite, Answ.that is, they doe not exceed the price payed for them. But God is Infinite in mercy, and therefore exceeds all thy sinnes. Againe, consider the abilitie and power of God, he is able to make thee cleane, and purge thee from all iniquitie; and therefore feare not the greatnesse of thy sinnes: only labour to finde the condition, faith, in thee: and then come and take of Christ freely.

Secondly, if God be exceeding mercifull, then let men take heed, that they wrong not themselves 2. Vse.in regard of salvation by the neglect of those meanes, whereby grace is got: that is, let men be humble, and then let them know, that Christ is mercifull: And that you may not put off repentance, and the getting of grace, consider these particulars.

The first thing is this, take the time and opportunitie when grace is offered, that is, it will bee 1. Helpe.good for you to strike while the Iron is hot, p. 295and grinde while the winde blowes, and saile when there is a faire gale; so it is good to follow the spirit in its motion: for as there is a time when the spirit is offered, so there is a time when the spirit may not be got, and therefore it is, that this time is so insisted upon so often in Hebr. 3. To day if yee will heare his voyce, &c. that is, there is a time when God will not be found of us, though wee would give a world to have but one motion of the spirit againe, one moment of repentance, one offer of grace, but you shall not: well then, now you have the time and opportunity, that is, the day of salvation; I offer you Christ and salvation, and you may have him if you will but receive him, that is, if you will but suffer him to rule in your hearts, if you will but acknowledge him to bee your Lord and King; you shall have him whatsoever thou art, or hast beene for the time past; onelyonly if you will be a new man for the time to come: but if you will not receive Christ now, but refuse him, there shall a time come, when thou wouldest receive him, but then thou shalt not. Remember the five foolish Virgins, Matth. 25. They were shut out of the marriage chamber, and so maist thou, if thou now refuse him.

Secondly, consider that repentance is not in 2. Helpe.thine owne power, that is, it is a turning of the heart and casting of a man into a new mould, the setting of the heart the right way, and withall know, that there is a false repentance: Cain and Esau, and Iudas repented, as well as Paul and Peter p. 296and David, but the one proceeded from the Spirit, and the other from the flesh: it must be sound repentance, if it be acceptable: now this no man can doe of his owne power and strength, except there bee a supernaturall worke of grace in the soule. There are two causes why God doth afflict his children; First, God afflicts his children, because of some scandall, I speake now of Gods children, and thus David was afflicted, because he gave a just occasion of scandall in the matter of Vriah; therefore God afflicts him: Secondly, to weane them from the world, because God knowes till they be humble, and basely esteeme of themselves, and the world, they will not prize Christ, or grace; but when they are throughly humbled then they will come in and take Christ; and therefore it is, that wee preach Christ generally unto all, that whosoever will come and take him, may have him: and therefore this is the question that wee move and propound unto all men, whether they will receive Christ, that is, whether they will take him above all things for better or worse, to bee their Lord, Master, and King; if they will thus receive him, they shall have him: it is no matter, as I said, what a man is, or what a man was, onelyonly if he will be another man for the time to come; and therefore it is false preaching, to say, they must come thus, and thus, as if Christ were purchast with our owne gift; but we preach Christ freely, without any condition, without any exceptions of persons, Whosoever will let p. 297him come and take of the Water of life freely, as in Revel. 21. And that Christ is thus ready to receive humbled sinners, you may see in his readinesse to receive all manner of people, whilest hee was on the earth, with severall diseases: hee put none away that came unto him. Againe, consider that if Christ should not bee mercifull, then the end of his Redemption should be lost: for wherefore came he but to show mercy unto sinners? Againe, consider how ready he is to receive sinners, from the mouth of his Ministers. 2 Corinth. 5. 20. Now then wee are Embassadors for Christ; as though God did beseech you by us, wee pray you in Christs stead, be yee reconciled to God: that is, wee use all the perswasions, and motives that we can; wee exhort, rebuke, instruct you, and all to this end to make you willing to receive Christ; nay wee doe not onelyonly beseech you, but with those in the Gospel, we compell you to come in, that is, wee perswade you often against your wils, to receive Christ. Now the things that keepes men from Christ is this; they say, that they are not fit to come to Christ, and therefore they will not come: but men are deceived, for there is no other fitting condition required of us by God; onelyonly beleeve, and you shall be saved, that is, if you have but a desire to come to Christ, you may have him: as for example, if there should be a generall proclamation made by the King, for all offenders let their crimes bee what they will; that whosoever will come in, and lay downe his armes of rebellion p. 298and acknowledge him to bee Supreme, shall have pardon; it may bee there is some offenders that have greater crimes then others, and others lesse, whatsoever difference there be, it matters not if they will but come in, they shall have pardon: so I say unto you, if you will come in, it matters not what your sinnes were, or are; Christ here hath made a generall proclamation, that whosoever will come in, shall have mercy; therefore feare not what your sinnes bee, onelyonly get a willing heart to part with sinne, and cleave fast unto Christ, and Christ will not forsake you. In the time of the law every seventh yeere, there was a Iubilee, wherein every servant was made free from his Master; but if any refused then, then he was to be bored thorow the eares, and to serve his Master for ever: beloved, now is the yeere of Iubilee, you may now bee free men in Christ, if you will but receive Christ; but if you will not then you shall bee markt for the devill, and serve him for ever: therefore, as Pyrrhus said unto his servants, he that will freely goe with me unto the battell, let him come; so I say unto you, if you will freely come in unto Christ, come, and Christ will receive you; but if you will not, Christ will not have you to goe with him, that is, you shall not: but this you will not doe till you bee humbled; and therefore labour to get humiliation, and then whatsoever your sinnes are, you shall bee saved, if you will but receive Christ. Therefore examine your selves in what a frame your hearts p. 299stand in; if so bee you finde that your hearts are hardned (as the Apostle saith) that is, such as cannot repent, it will be a difficult thing for you to receive Christ; that is, if you have put the spirit by his proper worke, and have hardned your hearts from his feare, it will be a hard matter for you to get the spirit of repentance; the Apostle cals men in this estate, like Trees twice pluckt up by the rootes, Iude verse 12. that is, it will bee a hard matter to make them to grow againe, and be fruitfull: but if you be thorowly humbled, Christ is exceeding mercifull and ready to receive you unto favour.

Imprimatur.

Rob. Austine. Iuly 30. 1633.

FINIS.

End of the text · John Preston, Remains (1634)