The Saints Qualification, Sermon 1 – Title page 2

The Saints Qualification · Sermon 1 – Title page 2

p. 247A SERMON PREACHED AT A Generall Fast, before the Commmons-house of Parliament, Iuly 2. 1625.

NUMBERS 25.10, 11.

And the Lord spake unto Moses, saying,

Phinehas the sonne of Eleazar the son of Aaron the Priest, hath turned my wrath away from the children of Israel, (while he was zealous for my sake among them) that I consumed not the children of Israel in my jealousie.

WE are met together, you know, to sanctifie a Fast to the Lord. I will therefore speake a word, or two, of that Dutie, before I come to the Text, which I have read to you: But I will doe it briefly, the Common p. 248place thereof, being too large a subject at this time to enter into.

Fastiug is no Arbitrary dutie.And first, wee will say thus much to you; That this duty is a necessary, not an arbitrary thing, which wee may doe, or leave undone at our pleasures: You know there be many examples of it, many commands for it in Scripture; but of them wee will onelyonly repeate two: The first is that in Ioel 2.15.Which is proved by …ex…s of Scripture. (a place you wel know) Sanctifie to me a Fast, call a solemne Assembly. When the Lord began to send Iudgement on the Land, he straitly enjoyned the performance of this dutie, which showes that it may not be left undone at pleasure.

To which I will adde that in Esay 22.12, 13, 14. The Lord called in that day to weeping, and mourning; but because at that time they fell to rejoycing: It was revealed by the Lord of hoasts, that that sinne should not be purged away till their death. When there is a time for Fasting, and when there are Iust occasions for mourning and humiliation, the Lord doth then so require it, that if you doe it not, but will doe the contrary, the Lord will never forgive it; it is a sinne that shall not be purged away till you die.

The definition of a Fast.You will say then, What is a Fast? In a word, a Fast is nothing else but the sanctifying or setting apart of a day for humiliation, reconciliation, and reformation. I say, it is to sanctifie a Day; because the day of a Fast must be equall to the Sabbath; the very word used in that place of Ioel, Sanctifie to me a Fast, shewes as p. 249much. In that day you may doe no servile worke, but must keepe it holy to the Lord.

That you have to doe in that day is first to humble your selves, as in that place of Ioel, Turne to me with fasting, mourning, and weeping. Secondly, it is for Reconciliation, Lev. 23.27. it is called a day of Atonement. Lastly, it is for Reformation, and therefore in the day of fasting, the whole people entred into covenant with God; as in Nehem ▪ the ninth chapter, and the beginning of the tenth verse, you shall see the Princes, and people came altogether, and seale a Covenant to the Lord, to reforme their sinne of taking strange wives, and entered into a curse, and an oath to walke in Gods law.

I will say no more of that,The defects which we are subject to in performing that duty. but will onelyonly tell you, what are the failings which we are most subject to in this businesse; for wee may know the disease by the medicine: if God takes great care to prevent our falling into a sinne, it argues that we are apt to fall into it. And first,11To rest in the work done we are very ready to rest in the worke done, in opere operato, to thinke that the very action will please GOD. Therefore it is carefully added in Ioel 2. Rend not your clothes, but your hearts: that is, when you come to sanctifie a Fast, doe not thinke that the very outward performance of the duty moves mee: It is the heart that I looke to, therefore you must take care that at this time, your greatest businesse be with your hearts. Lev. 23.29. He who in that day (meaning the day of the annuall Fast, which was then instituted) doth not afflict his soule (for so p. 250the word is to be translated) shall be cut off from his people. The outward performance is not the thing that God respects, or accepts; he doth not regard that, (for hee is a Spirit, and beholds the behaviour of the spirit;) he considers how we are affected in secret before him.

22To doe it for a fit.A second thing werein we are apt to faile, is, to thinke that One day is enough, and when that is done, there is an end of the businesse: but it is not so, that is but the beginning of it. Esay 58.5. Is this a Fast, to hang downe your head for a day? Is it to bow it downe as a Bulrush? Bulrushes you know in a storme hang downe their heads, but when faire weather comes they lift them up againe. So when affliction is upon us, we are apt to humble our soules for a time, for a fit; but when a little peace or prosperity comes, we forget to be longer humbled: whereas the end of a Fast, is so to begin the worke of Humiliation, that we may the better continue it afterwards.

33Not to reforme upon the doing of it.A third defect is this; we are perhaps content to doe the duty, and with some affection too, but there followes no reformation of life. Therefore in the same Chapter, see how carefully that is put in; Is this an acceptable day to the Lord? Will I accept such a Fast as this? When you finde pleasure, and continue in strife and debate? That is, the Lord regards not the bare performance of the duty, unlesse the end of it be attaynd; now the end of it is nothing else, but that every man in particular reforme the evils he is subject to; yea, his particular weaknesses, and personall infirmities, the mending p. 251of which, is carefully to bee endeavoured when we sanctifie a Fast to the Lord; else we assemble together for Wine and for Oile, Hos. 7.14. As if hee should say, you have not sought Mee when you howled upon your beds; but your Wine and your Oile: That is, men are affected with the Iudgements of the Lord, they desire to have them removed, they wish for ease and prosperity, and for that they assemble themselves; but to Me, saith he, ye returne not. A beast will doe as much when it feeles any evill oppressing it; and therefore God cals it, howling on their beds, an action proper to beasts: but the Lord lookes, that you seeke him in sincerity, and that you labour to make your hearts perfect in him.

In a word;There is a double performance of duties. to conclude this, remember, That there is a double performance of every holy duty; one is, when we doe the worke as a taske, and are glad when it is over; when we doe it as servants that doe eye-service to their masters:11When they be performed as Fasts. another is, when not onelyonly the thing is done, but your hearts also are wrought upon; for that is the end of the outward performance, and the worke is so farre accepted as it hath an operation on our hearts and affections.22When its affections are wrought upon in the duty. It is so in every duty; as in Prayer, when you call on God in private, doth God regard the words of a prayer? No, but 'its working on your hearts, 'its humbling of them, 'its bringing of them into frame, and making them perfect with God every day, by a thorow renewing of your repentance, and this is the doing of the thing. Amongst your p. 252selves, if a servant doth onelyonly make a show of doing a thing, it is not regarded; but hee that brings the thing to passe is accepted of you: and that is it, which the Lord requires and accepts in our performances. Now we shall see that this Text will helpe us to all that is required in a Fast, as will appeare in the particulars.

Ver. 1.2.Phineas the sonne of Eleazar, &c.] In the former part of the Chapter the disease is set downe,The Analysis of the Text. The Israelites disease Sin. The consequent of sin is wrath. and that is Sinne, (which is indeed the onelyonly disease of the soule) illustrated from two consequents. First, from the wrath of God, who (as the Text saith) was very angry with Israel, for they had committed whoredome and joyned with Baal-Peor. Ver. 3.That was the disease, the sin, for which they had brought on them Gods wrath.The effect of Gods wrath. the Plague. And secondly from an effect of that wrath, the Plague; (God struck them with pestilence, that is the punishment.

The remedy was the turning away of Gods wrath.In this verse is set downe the remedy, and that is the turning away of Gods wrath. For as the Physitian sayes, Morbi curantur contrarijs, so it is true in Divinity: as the wrath of God was the cause of the Plague, so the turning away thereof is the remedy.

This turning away of his wrath, is set forth by the cause of its turning away;Which was done by zeale. And that for two reasons. and that was the zeale of Phineas, while hee was zealous for my sake; and that is made good by two reasons. One is in the latter end of my Text; therefore have I not consumed them in my jealousie. As if hee had said, If Phineas had not beene zealous, my jealou… p. 253should have burned more and more, and the jealousie of that should have beene utter destruction. The second is Gods owne Testimony, set downe before my Text. The Lord himselfe said unto Moses, that his wrath was turned away.

I will say no more for opening the words; but in them you shall see these five points lye evidently before you.Five generall points raised out of the text.

First, in that the removall of the Plague is attributed to God, and to the turning away of his anger, this is clearely deduced: That it is God only that doth good and evill; for you see his anger brought the Plague on them, and the turning away of his anger healed them againe.

Secondly, it is sin that causes Gods anger: anger in God hath alway relation to sinne, for sinne is the cause of it.

Thirdly, the way to turne away the Lords anger, is zeale, for his sake.

Fourthly, if there be want of this zeale among us, his jealousie shall grow hotter and hotter, it shall encrease upon us more and more.

Fifthly, and lastly, the issue of this jealousie of his, will be utter destruction.

Wee will begin with the first,11Generall point. which is, That it is God onelyonly,God only doth good and evill. that doth good and evill to every Nation, to every Church and Kingdome, yea to every particular person. As you see here; it was not the corruption of the Aire that brought the Plague, nor the clearing of it with f…ost and wind, that turned it away; but the cloud of the Lords wrath shed this storme on them; and p. 254when he was appeased with them there followed health and peace: The Lord wounds, and the Lord heales. For what is the Plague but a sword in the hand of an Angell, who drawes it out, and puts it into its sheath againe, at his Masters appointment? And is not there the same reason of all other evils? Warre you know is a terrible thing, when Enemies come as Bees on a Land; but doth not the Lord hisse for them? And againe, they are driven away as with a breath at his appointment. Famine is a leane devouring evill, which causes the Land to eate up the inhabitants thereof; but is not the Lord the onelyonly cause of it? Doth not he make the Heaven as Brasse, and the Earth as Iron? Doth not he when he will, open the windowes of Heaven, and unstop the bottels of the clouds, and powre outraine unseasonably? And is not hee the cause of death, which is the journeys end of both the former? To which, every one of us is subject, yet wee consider it not. Though we see men fall from the Tree of Life every moment yet wee regard it not. This the Lord takes onelyonly to himselfe,Psal. 68.20. To the Lord belong the issues from death: and therefore let us give to the Lord, this great Prerogative of his; That he onelyonly doth good and evill, and let no man question it.

You will say, who doth question it? It is very true; we doe not question it in words, but if we question it in our deeds, it is an argument that our hearts make a doubt of it, though our tongues doe not question it. Therefore let us examine the matter.

p. 255If wee thinke the Lord onelyonly doth good and evill,Certaine convictions for demonstrations of the point. why then will not we obey him and serve him, and please him in all things? But provoke him to anger, by our words, and by our workes, as the Prophet speakes. Perhaps you will say to me,11Conviction; The frequency of our sinning. as Saul answered Samuel, when he came from the warre of the Amalekites; Oh thou blessed of the Lord, I have fully kept the Commandement of the Lord; but saith Samuel, If thou hast done so, What meanes the bleating of the Sheepe, and the lowing of the Oxen: So I say to you, if you obey the Lord, what meanes so many sinnes amongst us? What meanes Fornication and Whoredome which is so frequent? What meane those Oathes amongst us, for which the Land mournes? Not onelyonly greater oathes, but smaller oathes, which exceed the greater for frequency, though the greater exceed them, in that they take the Name of God in vaine. Againe, what meanes the breaches of the Sabbath? Of which I will speake a word by the way: and that you may know that I doe not blame you for that as a sinne, which is no sinne, I will make this digression. Doe you not think that Sabbaths are to be kept,A digression touching the Sabbath, proving that it ought to be sanctified. and to be kept holy? I will name but two reasons to make it good; you shall finde them in Esay 57.30. It is My Holy Day. First, it is a Holy Day, and if it be holy, you may doe nothing thereon that is common. A Vessell that is sanctified and made holy,11Because it is a Holy Day. may not bee imployed to take up common water, or used in common services, for it is holy. So the time of the Sabbath is holy, therefore p. 256you must not spend it about common actions, for if you doe, you prophane that which is holy.

22It is Gods day.Seeondly it is My Day, and if it be My Day, rob mee not of it: every houre of that day that you spend in common speeches and actions, you rob the Lord of that houre, for all the day is his.

It is further convinced.And doe not thinke that men were tied to this observance onelyonly, under the Old Testament; but know that it continues still:11From the hazard of Religion by leaving man at liberty. for doe but consider with your selves, if the Lord should have left it meerely in the power of the Church to appoint a Sabbath day, it might have been brought from a week to a monethmonth, and from a monethmonth to a yeare, and so if of meeting together had bin no necessity put upon us by God himse…fe, where would religion have bin? And do you think God would not have provided for his Church better than so.

22From the Antiquity of its celebration.Besides, why should it be questioned, when it is transmitted to us from the most ancient times. Iustin Martyr sayes, that on the day which we call Sunday, the Christians met together to worship God; and the people came out of the Countrey for that end, and it was a Solemne day.

Tertullian in his Apologie saith as much: and therefore because they spent that day in worshiping God, all the Heathen called it Sunday. And in all ancient times it was never controverted, never called into question.

33From the usefulnesse of a Sabbath.Againe, doe we not need such a day? Therefore the Lord saith, Sabbath was made for man; as if hee had said, I could have spared the Sabbath. It is not for my owne sake and for my worship p. 257sake, but for mans sake, that is, lest he should forget God, and bee a stranger to him, which would redound to our own hurt. And therefore shall not wee be willing to keepe it, when it was for our owne sakes that the Lord appointed it? What gainers might wee be in grace and holinesse, if wee would sanctifie every Sabbath as we should? Should we be losers by it: but this is a digression, and I speake it by the way. But marke it, I say, if you keepe the Commandements of God, What meanes this bleating of the sheepe? These acts of disobedience on his owne Day?

We will goe on in the examination.22Conviction is our neglecting of dutie. If indeed we thinke that it is the Lord that doth good and evill; why are we so inobservant and negligent of him? why do we reckon it a wearinesse to serve him? why turne wee Religion into formalitie, posting over holy duties in a carelesse and negligent maner, when we should be carefull and fervent in the same? Why is there so little growth in religion, so much barrennesse in good workes, the price whereof is more than gold and silver? In a word, Why doe we turne the maine into the by, and the by into the maine? That is, why goe we about all other businesse as our maine and chiefe scope, and take in holy duties by the way, more to stop the mouth of naturall Conscience (as carnall men may doe) than for any delight we… have in them? If we thinke God to be the Author of good and evill, why are these things so? p. 258Every man is ready to professe his faith in the Truth hereof, but if wee did beleeve it, wee should be more carefull to please the LORD in all things.

33Conviction is our not fearing and trusting him alone.Againe, if we thinke that God only doth good and evill, why have not wee our eyes on him altogether? why doe wee not feare him, and nothing els, trust in him and in nothing besides, depend on him, and upon no other? In all our calamities and dangers, why doe not wee seeke to him, as to one that onelyonly can helpe us, and heale us?

Quest.You will say, we doe depend on God, wee trust in God, and none but him?

Answ.It is very well if you doe; but consider, that to trust in God,Discovering the Nature of trusting in God, which is to be content with God alone. is to part with all for his sake, and to have an eye only unto the recompence of reward, to be willing to deny our selves in our profits, and credits, and pleasures, to be content to have him alone. Thus Saint Paul expresses it, 2 Tim. 1.13. Therefore, saith he, have we suffered these things, for we know whom wee have trusted. As if he had said, we have parted with all, we are content to be led from prison to prison, we are content with God alone, for wee know the power and faithfulnesse of him whom we have trusted.

22To rely upon him in Exigents.Againe, to trust in God, is then to rest on him, when the case is such (marke it) that if we faile we are undone, then to build on him as a sure rocke; that is the nature of true holinesse, and exact walking, when God puts us into an p. 259exigent, removes from us friends, takes away worldly helpes, yet in this case to trust him. Thus Hester trusted God,Which is instanced in Hester. when she undertooke that dangerous enterprize, If I perish, I perish, when if the Lord had failed her, shee had lost her life. So Daniel trusted God,And Daniel. when he would put himselfe upon him, being in such danger for the open profession of his Religion, which by death they would have forced him to deny. Thus Asa trusted God, when hee went with a small number against a great multitude, the Text saith of him, That he trusted in God. Now doe we thus trust him? Surely we doe not: but when faith and sense come into competition, when they meet together on a narrow bridge; we are readie to byas our conscience the wrong way, to goe aside, and decline the blow, that is, we are ready in such a case, though with breach of a good conscience, so to trust in God, that withall we will keepe a sure foot on some outward, probable, sensible meanes, that if God failes us, yet, wee may know what to trust to. The truth is, we doe not leane to the Lord. For what … it to leane to him? You know a man is then …id to leane, when hee stands not on his own… …eet, but so rests the bu…ke of his body on a ra…e, or staffe, or the like, that if it faile him, he fals downe: To rest on God in this manner, is to leane to him; and did wee thinke that hee had all power to doe good and hurt to the Creature we should thus trust in him; but in that we doe it so little, and so seldome, it it an argument p. 260that whatsoever wee professe we doe not indeed beleeve it.44Conviction, or not walking perfectly with the Lord. Last of all (to make an end of this examination) if we think indeed, that the Lord only is able to doe good and evill, why do we not that which is a necessary consequent th…r…of, which you shall finde in Gen. 17.1. it is Gods speech to Abraham, I am God all-sufficient, therefore walke before mee and bee perfect. Marke that, when any man thinkes God to be Al-sufficient, that he hath all power in his hands, that he is Almighty (for so the word signifies) that which will necessarily follow on this beliefe, is this; he will be perfect with the Lord. You will say, I hope we are perfect with God: But if we be, why are our actions so dissonant? why doe wee serve God so by halfes, and by fits? why are we so unequall and uneven in our wayes? we are zealous for a fit, and in some particulars, but grow cold againe, as if we never had beene the men. Wee goe on in a good course, till wee meete with some crosse, and then wee baulke it; till wee meet with some advantage and preferment, and then we step out of the way to take it: Is this to be perfect with God? But if wee thought the Lord to be All-sufficient and Almighty, we would walke perfectly before him. For what is the reason that any man steps out from God? It is because he findes something in the Creature, which he sees not in God; therefore saith God, I am Al-sufficient, that is, let a man looke round about him, and consider whatsoever it is that he can p. 261desire or need, he shall have it in the Lord, for he is All-sufficient. Why then should not you be perfect with him? why will you start from him at any time, or upon any occasion? And this shall suffice to make it evident, that it is a very hard thing to beleeve this indeed, that God only is able to doe good and evill.

Indeed wee care for the favour of Princes, and think that they can hurt us, or doe us good; and therefore wee are so intent about them, so busily occupied about them, but this would not worke on us so much if we did beleeve that which I have now delivered unto you that God onelyonly is the Authour of good and evill.

Therefore will wee reason with you,Reason 2. To prove the point. and see if wee can plant this principle in you, and strengthen your beliefe thereof. For it is certaine that all the errours and obliquities wee finde in the lives of men, come from this, that these common Principles are not throughly beleeved, but by halfes, and of them we faile in none more than in this; for if we did beleeve that God is the cause of all, wee should serve him with willing hearts and ready minds in all things. It is true, we thinke God hath a chiefe hand in good and evill; yet we think the Creature can doe somewhat too, but consider this one reason.

If the Creature were able to doe you good or hurt,Reason 1. If the creatures could do good or evill, God were not God. I will be bold to say to you, that God were not God, and you might bee absolved from worshipping him: For this is a principle p. 262planted in every mans nature, by the Author of Nature, that we regard or neglect every Creature more or lesse, as they are more or lesse able to doe us hurt: now if the Creature could but in part doe us good or hurt, wee need not then care to worship the Lord onelyonly, for hee onelyonly could not benefit or hurt us, but God onelyonly is to bee worshipped; therefore hee onelyonly hath power to doe good or hurt. For on this ground we worship him alone; that he onelyonly is able to doe good or hurt, otherwise hee were not a compleat adequate God to the worship that is required.

Reason 2. The Creature should be God.Againe, if the Creature could doe any thing, it might chalenge part in the Deity, but it is impossible there should be any more Gods than one: Therefore it is the Lord onelyonly that doth good and evill. Thus Amos concludes it in his third Chapter, Is there any evill in the City that he hath not done? And so we may say, Is there any good that he hath not done; where marke the generalitie, Is there any evill that he hath not done? Therefore glorifie him in thy life, and in all thy wayes:Dan. 5.23.Dan 5:23 For, as Daniel told Belshazzar, In his hands are all our wayes. That is, we take not the least step to prosperitie or adversitie through the whole course of our life, but it is the Lord that guides our steps. Therefore in 2 Cor. 1.3. Paul cals him the God of all comfort exclusively, so that no Creature is able to joyne with him in giving the least comfort.

Object. 1.But you will say to me, Is this so? Doe not p. 263we finde by experience,From the operation of second causes. that riches, and friends, and credit, and wisdome and the like doe comfort us? And that the want and absence of these doth us hurt.

Yes, but I may give you this double answer:Answ. 1. First,11The Lord workes by them. these things are at Gods disposing and command, therefore it is not they that doe any thing, but the Lord by them. It is the hand that brings to passe a thing, yet it is not vertually in the hand, but in the will of the man that commands it.

But secondly,Reason 1. Which is illustrate by some comparisons. I answer, It is not these things that do you good or hurt, but the Lord by them. You know when water heates the hand, you doe not say, the water doth it, but the heat that is by the fire in the water. When you take a medicine in Beere or Wine, it is not the Beere or Wine that cures, but the medicine that is taken in that Beere or Wiine: So it is the Lord that refreshes and comforts, hee wounds and he heales by the creature, but the creature doth neither.

But you will say, this ability is borne and bred with the creature, and is never separated from it.

I answer, it is very true, the Creature hath a fitnesse in it to do us good or hurt; but it is not able to put forth that fitnesse, or that strength, till it be acted by God; that is, till it be set a worke to doe it, by his blessing or cursing: For example, The bread hath a fitnesse to nourish, but if God sayes not to the bread, nourish such an one, it shall not be able to do it; for we live not by bread, but by the word of God, by his blessing of it, and p. 264commanding the Creature to do it. On the other side; take a disease, or any Creature that is fit to do us hurt, it shall not hurt, unlesse the Lord say, goe and strike such a wretch, bee an instrument of mine to punish him. Let an Axe be never so sharpe and keene, till the Worke-man take it in his hand and apply it to the worke, it shall doe nothing: So Gods blessing and cursing doth all; for Gods blessing is nothing else, but his bidding of the Creature to doe such an one good; and his cursing is nothing else, but his bidding of a Creature afflict such an one:By their different effects. and therfore sometimes men are cheered by the Creature, sometimes againe they want that cheering; sometimes they have contentment therein, and sometimes againe they have not And hence it is, that there may be abundance of all things, and yet bee no more than as the huske without the graine, as the shell without the kernell, affording nothing but emptinesse. Againe, you may have a hundred-fold with persecution, that is, God can give you more comfort in persecution, and the want of every thing, than you had in prosperity, when you had every thing supplied: therefore in Ier. 9.23.By places of Scripture. see how the Lord reasons, Let not the strong man rejoyce in his strength, nor the wiseman in his wisdome, and why? For it is I the Lord which exercise loving kindenesse, and judgement, and righteousnesse in the earth. As if hee had said, if these things were able to doe you good or hurt, you might rejoyce in them, but it is I the Lord that show justice and judgement, and am onelyonly able to p. 265doe all. So in Psal. 62.10. If riches encrease, set not your heart on them, and why? For power belongeth unto God. But they might object, The Lord useth the meanes; that is answered in the last ver. It is true, but GOD rewards according to our workes, and not according to our meanes. And so much for the clearing of this: and now wee will apply it.

First,Vse 1. if the Lord be able to doe all good, and evill,To labour to see God in his greatnesse. then learn we hence to see God in his greatnesse: the Lord is forgotten in the world, we doe not see him in his greatnesse and Majestie, and Almighty power; if we did, it would draw all our thoughts and affections to him, which are now occupied about so many severall fancies:Which would draw our affections to God. I say, they would be all pitched upon him, whereas seeing they are conversant about pouerty and riches and friends and disgrace, as able to doe good or evill: it is an argument, we attribute that to the creature which belongs to God,The want of it carries us to the Creature, and brings us upon the danger of Idolatry. which is no better than Idolatry: as in Colos. 3.5. Mortifie your earthly members, fornication, uncleannesse, and covetousnesse which is idolatry; marke that. Now Idolatry is of two sorts, either when you worship the true God in a wrong manner, or else when you make the creature God: and that you doe either when you conceive the creature under the notion of God as the heathen did the Sunne and Moone: and as the Papists doe the bread, (for if there be Idolatry in the world, that is Idolatry) or else when you attribute to the Creature that which is proper to God, that is, when you p. 266place your comfort and safety in the creature, and so place your joy and delight in him. And thus wee doe when wee thinke riches or poverty by their presence or absence can do us good or hurt. Esay 41.23. you shall see there, the Prophet useth two arguments to prove that Idols were not gods: First, They tell us, not things to come: Secondly, They doe neither good nor evill. As if hee had said, if they could doe good or hurt, they were gods: yet there is a secret opinion that lodgeth in our breasts though we observe it not,By advancing the creatures in our opinions. that these things can doe us good or hurt; and therefore, because our affections follow our opi…nion, we lust after them inordinately; and thence it is that they steale away our hearts, as as Absolom was said to steale away the hearts of the people: that is, hee who was not the owner tooke them. And secondly, he did it secretly, and so deale the creatures with us, when we have a secret opinion of them. The rich man in Luke having much wealth about him concludes, Now soule take thy ease. And when Davids Mountaine was made strong, he sayes, therefore I shall not be moved; and have not wee the same thoughts in us? Are not wee ready to thinke, if I had such an advantage, such a friend, I should do well? But I say to you, that if you had all these, you should not bee a jot the better, nor in the want of all these are you a jot the worse; for it is God onelyonly that creates peace and commands comforts; that you may set downe for a conclusion. That is his Prerogative Royall, and thence it is that we must love him p. 267with all our hearts, and withall our soules; thence it is, that we are not to regard the creature at all, because he onelyonly can make our lives comfortable or not comfortable.

If this were beleeved, how would it change our joyes into teares? What an alteration would it make in our lives? If we did beleeve it indeed, should wee bee so taken up in seeking of wealth, and outward excellencies, and not rather in growing rich in faith and good-workes? If it were well planted in our hearts, we should minde nothing but grace and sin: for you know grace onelyonly findes acceptance with God, and sin onelyonly provokes him to anger. And indeed what in the world else is worthy our intentions: you may joy in these things, but still remember the Apostles rule, Buy as if you bought not, and grieve as if you grieved not, &c. Why so? Because these things can doe you neither hurt nor good, if they could, they might have your intentions, but they cannot. Therefore doe as Moses did, Heb. 11.27. He endured, for he saw him that was invisible. What then? Therefore he forsooke Aegypt not fearing the wrath of Pharaoh. When hee saw God in his greatnesse, when hee saw him that was invisible, that is, when he saw him as if hee had beene visible, it removed all feare of the creature. When a man sees the Sun, what is a Candle or torch to him? And so will all these things seeme to thee, if thou couldst see God in his might. If God only doth good and evill, why then doe you hasten after outward things and weary your selves in p. 268vaine for that which will not profit? Therefore the Schoole-men call sin Aversio a Deo and Conversio ad Creaturam, a turning from God, and a turning to the Creature.

Question concerning the use of the Creatures.But you will say, to what end then are the creatures? And what will you have us to doe?

Answ.I answer, you may make use of these things (I deny you not that liberty) onelyonly use them with a dependant affection,They are to be used with a subordinate affection. so as still you have an eye on God; you may take water out of the streame so as you have an eye to the Fountaine; you may take light from the Aire, so as your eye be on the Sunne. So that if the glory of the Sunne set, you account all your light to bee gone though you have the Aire still: that is, you may enjoy all these outward comforts, you may use your wealth and friends, and have wife and children, &c. but your comfort shall not be more nor lesse, nor your prosperity longer nor shorter, than as God is pleased more or lesse to shine on you, by the enjoyment or want of whose favour, you may be happy in the want of all, and abundantly miserable in the having of them all. Therefore saith the Prophet, You have forsaken God the fountaine of living waters, and digged to your selves Cisternes that will hold no water. What is that? It is as if the Lord said, what doe you meane? It is the Lord that doth all; he is the Fountaine, and the creatures are but Cisternes, and all their comfort is but borrowed. Againe, you have in God living waters, that is, comforts of a better nature; but the water that you finde in these pits is p. 269but muddy water. Againe, he is a fountaine that is never drawne dry, but these are broken pits that hold no water.

Againe,To looke to God in all our businesse. if God onelyonly doe all good, and evill, then let us consider that what businesse so ever wee have in the world, what outward imployment soever wee exercise our selves in, yet our maine businesse is in heaven; we be ready on all occasions to look to the face of the Ruler, of the Physition of men, and creatures: but we forget that the swaying of the ballance this way, or that way, is from the Lord, When Iacob had prayed earnestly to be delivered from Esau, God answers him, thou hast prevailed with God, and thou shalt prevaile with men; so whatsoever businesse you have on earth, if you will bring your enterprize to passe, prevaile with God, and you shall be sure to prevaile with men; turne him, and all is turned with him, for all depends upon him. Whatsoever is done on earth, is first done in heaven, and concluded there,He doth instance in particulars. and then we feele and taste the fruit of it here. From this generall we may descend to particulars; and from hence you may learne, That it is not our Army by Land, nor our Navy at Sea that shall secure us at home, or prevaile abroad, though it bee well that these things bee done, and therefore you doe well in contributing cheerefully to his Majesty, for the maintenance thereof, for the common good: yet still remember that all your businesse is in heaven; and that you must trust more to your faithfull prayers, then to your preparations for successe in all enterprises.

p. 270It is not our woodden wals that will guard us, it is not the Sea wherewith you are invironed, nor our policy, counsell, and strength that will secure us, and defend us, but it is turning to the Lord, and cleansing the Land from the sinnes wherewith he is provoked that will doe the deed. Turne to him and then he will turne to you, that shall bee a blessing on us and all our enterprises. This is to see God in all things, this is to sanctifie and exalt him for God, in our hearts; and without this all is nothing.

Vse 3.I will end this point with this briefe direction: you know there is in every man (I speake now of every man that is holy,Set Faith and the Spirit on work to judge of these things. and not of others who are strangers from God) the flesh, and the spirit; there is faith and sense: and one of these two every man sets on worke to take a view of the things that are before them. If you set faith and the spirit on worke to looke on things, they will tell you, it matters not what outward things are, what the Creature is, for it is God that doth all: set the flesh on worke, set sense and carnall reason on worke, and they will bring quite contrary newes; like the wicked Spies that were sent into the Land of Canaan, who when they did but cast their eye on the state of things there, they were first discouraged themselves, and then discouraged the hearts of the people; Oh there bee Gyants, and wals reaching up to heaven! Whereas the good Spies that looked on things with another eye, brought another kinde of message. Iust thus it is with us, in sending out our Spies to looke upon p. 271the state of things before us, if we send forth the Flesh, Sense and Reason, they bring report of terrible Wals, and cruel Giants, their power is so great, their forces so strong, that there is no medling with them; but send Faith, and the Spirit, and the Will, like good Spies looke on things with a right Iudgement, and indeed that is all the difference betweene an holy man, and another; the one lookes on things with another eye, hee sees a vanity in the Creature, which the other doth not, he sees an All-sufficiencie in God, which the other cannot. And therefore he hath onelyonly an eye to the Lord, all his care is to serve him, and please him in all things. So he hath no ill newes from heaven, he cares for nothing on earth. The other cares not how matters stand betwixt God and him; so all things bee well below, so his Mountaine stands strong; and therefore that we may judge of things with a righteous judgement, we must be carefull to see them in their true nature, which onelyonly Faith, and the Spirit will present. And so much shall serve for that point.

You see then,Two generall points. Sinne c…uses Wrath. that it is the wrath of God that doth all hurt, and the favour of the Lord that doth all the good. We come now to the second point, which will come in well upon the former: That it is sinne that causes wrath; sin and wrath are knit together, they are inseparable. So that as Elisha said,Which he illustrates by a Compa…n. when Iehoram sent a messenger unto him to take away his life, when p. 272he was sitting in the house with the rest of the Elders, Shut the doore upon him, and hold him fast, for is not the sound of his Masters feet behind him? So I say to every man, If sinne and wrath come together, then first shut the doore of sin, which is the Messenger, suffer it not to come in, give it no entertainment, for is not the sound of his Masters feet behinde him? Doth not the wrath of God follow? And shall not that wrath take away our head, as Elisha said? Therefore, if you will keepe out GODS anger, keepe out sinne.

Object.But you will say, I feele no such thing. I have committed sinne,From the insensiblenesse of wrath. and yet have no experience of his wrath following so close upon it?

Answ.I answer, you must know this, that as diseases must have a time of ripening,Containing in it the proofes of the Doctrine. so must sinne. You know the poison of a disease enters not into the heart at first: Sin hath certaine Vestigia, which are set downe, Iames 1.14. When Lust is conceived, it brings forth sinne, and when sinne is ripened and perfected, it brings forth death. The reason why it brings not death presently, is, because it is not perfect, because it is not ripe. The sinnes of the Amorites, saith God, are not yet full. Ahab had committed a sinne, he had got the Vineyard, and slaine Naboth, and yet heard nothing of it; but when he had killed, and taken possession too, then came the Messenger of wrath, and execution followed. God let Iudas goe on, till he had made the match, taken recompence, and betrayed his Master, but than p. 273wrath came in upon him. God stayed a great while, till the sinne of Pharaoh was perfected, till his hardnesse of heart was come to a ripenesse, and then he was drown'd in the Red-sea.

Therefore, in the second to the Romans it is said, There is a Treasure of wrath.

Now in a Treasure there are three things:Gods wrath is a Treasure. First, when a man is once able to treasure up any thing,11Because our sinnes adde to his wrath. he is still adding to it, and by degrees it growes: and in that sense the Lord hath a Treasure of wrath, as we adde sinnes, he addes drops to the viall of his wrath, till it be full.

Secondly,22Because it lies still for a time. it is a Treasure for a Time, it lies still a while, for else it were not Treasure.

And thirdly,33Because in time it is expended. when the time of expence comes, then it is opened: And so it is with the wrath of the Lord, it is gathered by little and little, as you heape up sinne by little and little, then it lies covered for a Time, but in due Season there shall be an expence of it; if you sow to the flesh, the seed must lye covered a time, and then it must have a Time of ripening, but at length comes reaping. Therefore be not deceived in this, though you feele not the wrath presently, yet thinke not that it will not follow. No, be assured this linke betweene sinne and wrath cannot be dissolved. You shall finde a phrase in 2 Pet. 2.3. Whose damnation sleepeth not; What is the meaning of that? That is, they bring on themselves swift Destruction, though they thinke Damnation sleepes, yet it doth not so, it goes as fast as we, and will be sure to meet p. 274us in the journeyes end. So Moses useth this phrase, Your sinne shall finde you out: And David in the Psalme saith, Evill shall hunt the violent man to overthrow him, that is, Sinne when it is committed, is like a Bloud-hound, which, though a man be got far from the place where a thing is acted, yet followes the Tract, he pursues, and gives not over till he hath found: So God sets sinne upon the Sent, as it were, and it will be sure to finde us out. And for the most part when we thinke our selves safest, it destroyes us suddenliest. Doe not thinke therefore, that these two linkes of sinne and wrath can be severed. That which deceives us is this, we see all is quiet, and heare no more of sinne, but you must know that all that while sinne is sending its cries to heaven for vengeance, which are like unto the Vapours in the middle Region,Sinne is like a stormie cloud. that are sent up insensibly, we see them not, we heare them not, but they come downe in a Storme. As God said to David, Thou offendedst in secret, but thy punishment shall be before this Sunne. Simile.We thinke sinne a small thing: A great body, when we are past a mile or two from it, we thinke very little, which proceeds from the weaknesse of the eye. The same imbesillity is in our mindes, when sinne is past a great while since, wee looke not on it as the same thing, whereas the sinne is the same in it selfe, the same in Gods Account, and shall have the same punishment.

Object. 2.But you will say, Is this the case of every p. 275man,From the generality of sin. who then shall bee saved?

I answer,Answ. there is a difference in sins. Sinne doth not alway bring the same thing to passe in all,Yet all sin not alike. though in some cases it may; both godly men and evill men doe sin, Pearles and Pibbles may both fal into the mire, but one is a Pearle, the other a Pibble.And therefore are differently punished. And there is this difference in the punishment, if a sonne offend, his father will chastise and admonish him, but not cast him off, the father will spare his son in whom he delighteth, but if a servant offends him, he turnes him out of doores, and will no more have to doe with him; if you be servants of sinne, eternall wrath shall come on you, hee will turne you out of doores, and utterly cast you off.

We will apply this.Vse 1. And first, it showes you, that if sinne still drawes on wrath,Of the Point. To see sinne in its effects. then if you cannot see sin in it selfe, yet see it in its Effects, in its Concomitants, as it is attended on by the wrath of God; though you care not for the blacknesse of the cole, yet care for the burning of the cole; though you care not for the foulenesse of sinne, which holinesse should teach you to regard, yet let the fire that is in it move you, specially considering it is the wrath of God,Which is urged from the Terrour of Gods wrath. which feare and selfe-love should perswade you to decline: Psa. 90.11. saith the Psalmist there, Who knowes the power of his wrath? As if he had said, no man knowes it, but those that have felt it. I say, it is a thing we doe not know: Rom. 9.22. saith the Apostle there, What if God p. 276to show his wrath, and to make his power knowne, suffer with much patience the vessels of wrath fitted to Destruction? Marke it; the meaning is, when the Lord comes to execute his wrath, he will show his Almightie Power therein: As hee showes the Riches of his glory in his mercy to others, so his very Power, yea the transcendent greatnesse of his Power shall be declared in his Wrath. But, alas, wherefore doe I goe about to enlarge my expressions of this Wrath? The Truth is, you will never understand it by the speaking of others, it must bee the LORDS worke.

If hee will manifest himselfe to you, that is, if hee will open a crevise to let in to your soule the least Glimpse of him in his wrath and anger, it will amaze and confound the stoutest hearted of you all. Saul was a stout man, Achitophel was a wise man; but when God manifested himselfe to them, as he did to Saul the day before hee died, when GOD would not answer him, when hee apprehended God in his wrath, hee fell downe to the ground. If God bee set against us, let but an imagination, an apprehension, yea, the least thing, come as a Messenger of his displeasure, as an Arrow dipped in the venome of his wrath, it shall be insupportable.

Object.But you will say, I never felt it to be so terrible.

From the not present feeling of Wrath.I, but if once the Lord shall mingle the least troublesome thought with his wrath, Answ.so that you p. 277shall see him in it;It is not felt, because it is not apprehended. I say, that will amaze and confound you, as the hand-writing did Belshazzar: It was not the hand-writing that did so distemper him, but the apprehension of an angry God, that was able to take away his life from him. When God came to Elijah, 1 King. 19.11. he first of all sent a wind that broke the Mountaines, and rent the Rockes; then he sent an Earthquake, and then a Fire, to let him know what a God he is: And thus shall every man finde him, that meets him not by repentance. Therefore doe not trust to this, that the sinnes you committed are long agoe past.

I will for that purpose commend unto your remembrance Ioabs case;22Sinne remains on Record. and Shimei's case: Ioab had committed a sinne long agoe, but he was never a whit the better for that, his pardon being not sued out, God so ordered it in his providence, that his Gray-haires should bee brought to the grave in bloud. So Shimei seemed to be quiet a great while, but at last the Lord met with him. I may also tell you of Sauls sinne in wronging the Gibeonites, though it rested a while, yet it was brought home to him at the end.

But,33And at length God will strike once for all. you will say I feele nothing? But let not that deceive you; remember that terrible saying in 1 Sam. 3. Samuel threatned from God a great judgement on the house of Ely; but the house of Ely flourished still: It is no matter for that, sayes Samuel, I would have you know this, that when the Lord begins, he will also make p. 278an end, that is the greatest terrour of all others. When a man observes this to be his case, to lye in sinne, and goe on in sinne, and thinke there is no Iudgement, nor greater terrour, it is an argument that when God begins, hee will also make an end. As when one that is seldome sicke, is seized upon by sicknesse, hee is as one that is left by the Physitians, there remains nothing but death.

Object.But you will say to me, If this wrath of God be so terrible,The remedy prescribed, is to meet the Lord. and it be sinne that brings this wrath, what shall we doe?

Answ.I answer, It is your wisdome then to meet the Lord: Amos 4.12. Therefore, saith God, will I doe thus unto theee, and because I will doe thus, prepare to meet thy God, O Israel. When the Israelites had sinned, sayes Moses to Aaron, Behold his wrath is gone forth, runne quickly with Incense, and stand betwixt the living and the dead. It is our case, Wrath is gone out, the Plague is begunne amongst us; therefore let every one looke to his owne privates, and know that the way to prevent further Iudgement, is to meet the Lord.

But what is it to meet the Lord? It stands in two things: First, in Humiliation of our hearts; Secondly, in Reformation of our lives.

Which consists, first, in Humiliation.First, there must bee Humiliation, and indeed till then, no man will goe in to God. We preach Reconciliation in the Gospell, but men regard it not because they be not humbled; men will only cheapen the Kingdome of GOD, but they p. 279will not buy it; they will goe through for it, till they know the bitternesse of sinne. Men doe in this case, as the Israelites of whom when Cyrus made a Proclamation, that every one that would might goe out of Captivity, onelyonly they went, whose hearts the Lord stirred up; and what should stirre up our hearts to goe out of the bondage of sinne? Surely nothing but this sense of sinne, Humiliation for, and Apprehension of the wrath of God. In the Iubile, every man would not goe out of servitude, some would continue servants still; and why? They felt not the yoke, for if they had they would have gone out. So I say, this very Gospell that we preach is a generall Iubile, every one may goe out from under the yoke of Satan if he will; but till men feele the bitternesse of sinne, the heavinesse of his yoke, till men be humbled they will not goe out, but continue servants still. And therefore Humiliation is first required; for as long as a man hath any thing to trust to, he will not come in. It was the case of the Prodigall Sonne, as long as his goods lasted, he thought not of returning home, when they were spent, he hired himselfe forth, and if that could have afforded him a living, he would not have come home, nay, if hee could have got huskes to maintaine life, hee would still have stayed abroad; but when all meanes of comfort failed him, when he had nothing to support him, then saith hee, I will goe home to my fathers house. And so till we be humbled throughout, so that we can see no meanes of longer subsistance that p. 280our hearts bee throughly touched with the sense of sin, we will never come in to God; and that is the first thing we must doe.

In Reformation▪Secondly, this is not enough, but that you may meet the Lord there is required reformation likewise. And herein I will say this briefly, you must remember that this reformation be generall, of greater sinnes, and of smaller too.

Object.You will say, I hope there is some difference, and every small sinne is not such a matter.The smalnesse of sinne. I will show the danger even of small sinnes,Answ. and so will end this point.The least sinne is disobedience against God. Instance of the example of Saul. You shall see what a small sinne is by that speech of Samuel, 1 Sam. 15.23. when the Lord had bidden Saul to goe and slay the Amalekites, and destroy them and theirs utterly, but Saul did not so, for hee spared the best of the flocks and Agag their King: Samuel gives him this answer in effect; Saul, saith he, be the thing never so small, yet thy not doing of it is disobedience, yea, it is stubbornnesse and rebellion. And so I say to every one, be the sinne never so small, instance in what you will, is it not disobedience? Suppose it bee the least Oath, yea, but a vaine speech; suppose it bee carelesse performance of holy duties be they what they will, yet is it not disobedience? Is it not repugnant to what the Lord hath commanded?The example of Adam. As the Lord said to Adam, the matter was not the action of eating of the Tree, but hast thou eaten of the Tree of which I said Thou shalt not eate. And if it bee disobedience, whether it be in greater or smaller matters; see what Samuel judgeth of that, Disobedience and p. 281rebellion is as the sinne of witchcraft, thou hast cast the Lord away by doing it. The meaning is this, When a man comes under the Lords government, hee applies himselfe to him as the Souldier doth to his Generall, alwayes to follow him, and in all things to obey him; now he that disobeyes his Generall, hee casts his Generall away and leaves him. And thus Saul was said to cast the Lord away, because in that particular he would not follow him.

Againe,Every sinne is the setting up of another God. why doe you cease to follow the LORD, but that you set up some other god to follow? And therefore Samuel addes, stubornnesse and disobedience is as Idolatry; that is, you never disobey God, but you take another god to you, therefore it is no small sin, because every sinne is disobedience. And since God commands exactnesse, since hee hath commanded mee to keepe the Sabbath, to pray, and to be fervent, and frequent in it: consider it, shall I neglect what the Lord hath commanded me? If there be a command to this or that duty, am not I bound to endeavour to keepe it? And if I goe aside, ought I not to returne againe, for else it is disobedience.

It is true,A difference betwixt a godly and a wicked man in regard of sinnes. the best of the Saints are not able to doe all this; that we doe not deny, yet this they doe, they endeavour to doe it, they carry a constant purpose of heart to doe it, they desire to doe it, they never come to give over striving to doe it; they never say, I must give liberty to my selfe in this, I cannot choose but faile in this, and so lay aside their wasters: they have continuall p. 282warre with Amalek, they never make peace with Sinne; and that's the difference betwixt spirituall men and others, they are as a Spring: for if an uncleane thing fall into a Spring, the Spring is not uncleane, because the Spring workes it out againe: Indeed if it fall into a Pond or Pit of water, that shall be uncleane because it lies there, it cannot worke it out. So it is with every godly man; in every regenerate heart there is a Spring of grace, though hee may sometimes fall into foule sinnes, yet hee will worke them out, and cleare himselfe againe: whereas another man when hee is fallen into sinne, continues in it, the guilt and power of it remaines upon his soule, and he excuses himselfe with the smalnesse of it.

No sinne is small, for it is committed against an exact Law. Mat. 5.18.Matt 5:18This is a common fault, and therefore I will presse it the more. Consider that which Christ saith, Heaven and earth shall passe, but the least jot of this Law shall not passe: What is the meaning of that? It is as if he had said, somethings in the Law of God you may thinke small, which are but ïotas, though other things be greater; but take you heed that you keepe every particular, for there is not a jot of it, but the Lord will have all his servants regard it exactly; they shall have respect to every Commandement, and to every part of that Commandement, the least particular in his Law shall not passe away. For consider, if it were not so, it would bee a prejudice to the Lords wisdome, for there would bee something that hee commands which wee might slight. But the Lord that hath commanded all, p. 283both great and small, knowes that it is best that all shall bee kept, and therefore though heaven and earth shall passe, yet the least jot of that Law shall not passe; that this is the meaning of the place you may see by Christs exposition of the Law.

The Pharisies said, Adultery must not be committed, but I say (saith CHRIST,) He that lusts hath committed adultery in his heart: They said, You must not sweare by the Temple, but I say, Sweare …ot at all: they said, An eye for an eye, and a tooth for a tooth, but I say, You must forgive your brethren. Thus we must labour to resist sin in every, even the least particular, and reforme our selves in the omission of the least particle of the Law. And so much likewise for the second point.

Thirdly,The third generall point, Zeale turnes away wrath. we come now to consider what it is that turnes away his wrath, and that is Zeale. Phineas hath turned away my wrath, while hee was zealous for my sake; so that Zeale turnes away the Lords wrath.

You shall see it exemplefied in Elijah's answer to the Lords demand,11Proved by Scripture and instances. 1 Kings 19.4. What dost thou here Elijah? 1 Elijah.As if he had said, what hast thou done abroad in the world? Sayes hee, I have beene zealous for the Lord of Hosts, because the children of Israel have broke thy covenants, throwne downe thine Altars, and killed thy Prophets, and I onelyonly am escaped. As if he had said, I have done the most I could for the safety of the Church, I have beene zealous for the Lord, and therefore hee prevailed with God for his owne p. 284deliverance. You may see it likewise in Iehu, who being zealous not in word onelyonly, but in deed also, turned away the wrath of the Lord.The truth of it appeares from the danger of luke-warmenesse.

And you may know it by the contrary, that it is zeale that turnes away the Lords wrath, because it is coldnesse and luke-warmenesse that brings on his wrath. Rev. 3.16. consider there, what is the reason why the Lord will spue out the Church of Laodicea, and cast it away? Because it was luke-warme, and therefore the meanes to continue or procure his favour, is it not heate and zeale? Againe, Rev. 2.4. The Church of Ephesus fell from her first love, what then? Therefore I will come against thee shortly and remove thy Candlestick. Then to abound in love, so that our workes may be more at last, than at first; to bee zealous for the LORD, is the way to stay the Lord among us, and to continue his Gospell of peace.

Coldnesse provokes as much sinne.Therefore (by the way) it is not only the great sinnes of the Land that are causes of Gods wrath, but the coldnesse of them that are otherwise good, that causeth the Lord to remove the Candlesticke. The very coldnesse of the Church of Ephesus, in falling from her first love; the luke-warmenesse of the Laodiceans, the LORD would not endure in them.

Let every man consider this; is his zeale now as much as it hath beene, if not, let us know that it is reckoned coldnesse, and luke-warmenesse: the falling from our first love, is the cause of bringing Gods judgements on a Nation.

p. 258But what is this zeale? Zeale is nothing else but the intention of all holy affections and actions. I will goe no further than this Text to shew the nature of it.

Phineas was zealous,Which is a stirring up of affection. that is, he not onelyonly did the thing, but his heart burned within him with zeale for GOD. So as, First, there must be a stirring up of affection;22For the Lord. Secondly, it must be holy, it must bee for the Lord; and this is it that discovers true zeale, to looke onelyonly to the Lord, to have no by-respects, as there may be zeale that makes a great deale of hea…e, and yet it comes from the earth, although it makes as great a show as the best.

Againe,33There must be with it intention of action. there must bee intention, not only of affections, but also of action. Therefore it is said, while hee was zealous for my sake among them: as if he had said, this zeale of Phineas was not kept smothered in his owne brest, but it brak… forth into action; hee did something for the Lord.

And indeed, it is action that glorifies GOD, and that benefits men, onelyonly actions stand on our reckoning: for you know God judgeth every man according to his workes. It is action that doth our selves good, that makes us usefull, and serviceable to men; and the Church, that makes us instruments of Gods glory. Therefore adde action to affection, and know that zeale stands in both, for it is the intention of holy actions and affections. I will adde no more in the explication, but will briefly apply it.

p. 286Vse 1.And first, if it bee zeale that turnes away the Lords wrath,Not to discourage those that be zealous. then why should wee discourage zeale; by it I dare bee bold to say the Citie stands.

Why doe wicked men cry downe all religion and zeale under the name of precisenesse,The frequency of such discouragements. and overmuch strictnesse of life, walking bouldly in the streets, and reckoning it their glory to wound God through the sides of men? So that they make those that beare the name of Christ,The ill effects. ready to reckon that their shame which is their glory; to hang downe the wing, and to seeke corners to hide their heads in: whence it is, that the servants of Christ follow their Master a far off, as if they were halfe ashamed of his service, when as they should weare his Livery in open view, as accounting that their greatest honour. It were well, if some meanes were used to prevent this. If it be zeale that turnes away the wrath of God, wee should doe well then to nourish and cherish them that are zealous.

Are not religion and zeale the two which hold all up?Zeale and Religion, the pillars of Church and Commonwealth. Are they not the pillars that beare up the Church and Common-wealth? Are not they the rescues that deliver the Citie? Yet doe not wicked men with them, as those that to lop the Tree are still hacking at the boughes? But the Lord still holds them up, and the world for their sakes. For why is this heape of chaffe preserv'd from burning? Is it not because there is some Corne some Wheate mixed therewith? If the Corne be once out, will not the Lord (as p. 287men use to doe after winnowing) set the chaffe on fire? As women with childe are grieved to be delivered, so the Lord stayes till the world be delivered, as it were, of all his Elect ones, of all the Saints, of all his holy and zealous ones, and then shall be brought forth the Iudgement of the great day.

The World may cast out these men,They are Gods Pearls, though cast out in the world. as the Sea doth Pearles, among mire and dirt, but they are Pearles notwithstanding; God knowes them to be so, and wise-men know them to be so, yea, Pearles excelling other men, as much as Iewels doe common stones, as much as Lilies and Roses doe Thornes and Bryers, among which they grow. What's the reason that Elijah is called the Chariot of Israel, and the Horsemen thereof, but because hee was an holy man, that did much for Gods glory, that did more advantage the State at home, and did more prevaile abroad, than all the Chariots and Horsemen. And may not we apply this to the zealous among us: Therefore, when we injury any of them, doe not wee cut off the haire from Sampsons head, wherein the strength of every Countrey and Nation, and every Citie and Towne consists? Yea, the cutting off of them, is like the cutting off of his lockes, which the more the grow, the more strength a Kingdome hath. I say no more, but commend it to every man in his place, wishing that you would let it be your generall care to encourage true Religion and Zeale, the omitting whereof, I am perswaded, p. 288is one of those things which causeth the Lords hand to be stretched forth against us.

Vse 1.Secondly, if it be Zeale that turnes away the LORDS wrath,Containing many Convictions of our want of Zeale. 1. From the formality of the Times. then where is the Zeale that should be among us?

Are wee not rather fallen into those later times the Apostle speakes of, which should have a forme of Religion without the Zeale, and Power and Life of it? And if Zeale turnes away Gods wrath, certainly then this formalitie, this overlinesse of Religion, this coldnesse without Zeale and Power, is it that brings on his wrath. It is true, and we cannot deny but knowledge abounds amongst us, as the waters in the Sea: But where is the Salt? That is, where is that Zeale, and holinesse that should season all our knowledge? Where is the Fire that should adde practice to our knowledge, and make it an acceptable sacrifice to GOD? Wee have the light of former Times, but not their heat: As he complaines, Ignis qui in Parentibus fuit calidus, in nobis lucidus; The Fire which in ancient Times was hot, is now onelyonly light. We thinke it enough to goe to Church, to receive the Sacrament, and so to keepe a round, as it were, to doe as most doe, being carried about with the generall course of the World, as the Planets are with the rest of the Spheres, contrary to that which should bee their proper motion. But, I beseech you, consider it. Is this Religion? Is this the Power of Godlinesse; is this to be Baptized with the p. 289Holy Ghost, which is as Fire? Surely, Religion stands not in these outward formalities, but in changing the heart, in making us New Creatures, in mortifying our Lusts, and thorowly purging out the love of every corruption. Therefore, if you will turne away Gods wrath, turne your formality into Zeale, that is, content not your selves with the performance of the duties of Religion externally, but get that wherein the power of godlinesse consists, else the outside of Duties will not divert Wrath.

Againe,22Conviction. From our want of affection for the Lord. did Zeale turne away the wrath of the Lord, then where are our zealous affections? Why are we not zealous for the Lord, and zealous against sinne? You know Christ died for this end, that hee might purifie unto himselfe a peculiar people zealous of good workes. Titus 2.14. Men doe good actions as a Taske, they are glad when they be over; but doe you them with much intention, much f…rvencie, much desire, be you a people zealous of good workes. Therefore in Rom. 12.11. They are put together, be fervent in spirit, and serving the Lord; implying that the Lord respects no service, but as it is joyned with fervencie: Therefore know, that it is not enough to serve the Lord in an ordinary Tract, you must mend your pace to heaven; it is not enough to goe, but you must runne the way of Gods Commandements.

And as you must be zealous for him,22Against sin. so you p. 290must be zealous against evill: For you must know this (and marke it well) it is not enough to abstaine from sinne, it is not that alone that God will accept, but he lookes that you should hate sinne. As it is said of Lot, his righteous soule was vexed with the uncleane conversation of the Sodomites, that is, his heart rose against them, there was an inward distaste against them; the like you shall see in David and Moses.

Differences betwixt Hatred and Anger.You will say, I hope I detest sinne, and am angry with it.

11Hatred is constant.It may be so; perhaps you are angry with sinne, but Zeale you know is an intention of the affection of hatred, and it is required that you hate sinne: Revel. 2.6. This thou hast, that thou hatest the worke of the Nicolaitans, which I also hate.

You will say, How doe they differ? You shall know hatred by this.

First, it is a constant affection, it abides with us; Anger goes away as all passions doe, it is but for a fit, for a flash, on some occasion.

22It sets against the whole Species.Againe, hatred is alwayes of generals; the sheepe hates all Wolves, we hate all Toads, all Serpents. I say, wheresoever there is hatred, it turnes to the whole Species. Now doe you hate all sinne, all kindes of sinne, one as well as another? Doe you not only abstaine from them, but also hate them, of what sort soever they bee.

Lastly, Hatred seekes the utter destruction p. 291of the thing hated.33It …ests not but in utt…r de…t…uction. Iudge of our Anger by these …arkes. Anger would have but a proportion of Iustice, as Aristotle sayes. Now is it so with you? Doe you seeke the utter destruction of sinne, abstaining not onelyonly from grosse sinnes, but from all dalliances, from the least touch of sinne, cleansing your selves from all pollusions of the flesh and spirit? If you will be zealous for the Lord, then know that this is required, that you not onelyonly doe things, but that you doe them zealously, that you not onelyonly abstaine from sinne, but that you hate it.

Againe,33Conviction. From our want of courage for the truth. if it be Zeale that turnes away the wrath of the Lord, then where is our boldnesse, our courage, our forwardnesse for the Truth? Why are we so fearefull and shie of doing the thing that otherwise we thinke meet to bee done? For Zeale hath that pr…pertie among the rest, it makes men bold; the Zeale of the Apostles was knowne by their boldnesse.

But you will say,Object. A man may be too bold

It is very true;From the danger of too much boldnesse. when the horse runnes up and downe, and is at libertie, the more mettle the worse, but under the bridle, and in the way there cannot be too much;Answ. keepe the streame within the bankes,Danger of Excesse must be prevented by a well regular… …g our boldnesse. and let it runne in a right Channell, and then the stronger the better. It is good therefore in this case to come to a disjunction, which is the thing that Elijah advised, If Baal be God, follow him; but if God be God, follow him; and follow him to purpose. And p. 292as Luther wrote to Melancthon, when he began to faint; Why, Melancthon, if this be the Cause of God, why should we be discouraged? why should we goe coldly about it? If it be not the Cause of God, why doe not wee desist altogether? This Disjunction put life into him.

The Objection is prosecuted. And more fully answered.I, but discretion and moderation must bee used. It is true, but doth this crosse your zeale? Doth one Grace crosse another? Prudence doth not abate diligence, but guides it in its worke. It teaches not to do lesse, but to doe better. Therefore, as for Moderation, you must know it stands in avoiding the Rock, in declining the extreme, but Moderation in a right course, is not moderation, but lukewarmenesse, and coldnesse.

44Conviction. From our want of Zeale for the Church.Last of all, to conclude this point, and only to name the rest. If Zeale turne away the wrath of God, then where is our zeale for the Church of God? Why doe not we take its case to heart? why have not we the bowels of compassion to lament over its condition, as if it were our own? It was a most commendable thing in old Ely, when he heard the newes that the battell was lost, that his sons were slaine, that moved him not so much; but when he heard that the Arke of God was taken, that amazed him, so that hee fell from his seat and brake his necke. Consider this, and know, that it is required that you be zealous for the Church. Let our Gallants consider this, that care not how things goe, And those that will have the Church negligently regarded, let them cōsider that a curse abides him p. 293Who doth the worke of the Lord negligen…ly.Ze…le for the Church is acceptable to God, even when he is angry with her. And know, that though the Lord be angry with his Church, as many times he is, yet your zeal… on its behalfe, your prayers for it, your cost upon it, your labour about if, yea, whatsoever you doe, for it is acceptable to God even then when he is angry with it, when he afflicts i. David was angry with Absolom, Ioab makes a suit to …i… to call home his banished, though David was angry with Absolom, yet Ioabs suite to David was very acceptable, he could not have come of a better message. So you cannot doe a more acceptable worke, than to seeke for the Churches good, and to pray for its prosperity. It is true indeed, the Lord will take care of his Church, and they that, be enemies to it shall not be gainers; as Zach. 12.6.It is dangerous to wrong the Church. They that seeke to hurt the Church of God, shall be as a company of sheaves that goe about to suppresse a cole of fire, which shall consume them all. And they that goe about to devoure the Church, shal be like a man that thinks to devoure a cup of poison, but by it is killed himselfe, or like a man that goes about to throw up a stone that is too heavie for him, which fals backe, and crushes him to powder. All these expressions there be in that Chapter. It is true, he will not cast away the care of his Church, he will defend it against them that oppose it; but in the meane time, if you doe not your part, you shall lose your glory, nay, you shall be guilty of Negligence, which will bring a Curse with it upon you.

p. 294Direction what wee must doe for the Church.But you will say, What would you have us to doe for it?

I answer, Wee must consider the Church abroad, and at home.

Abroad.For the Churches abroad we will not prescribe unto you any particular direction, only wee will commend to you this generall, That you seeke their safety and preservation, and the propagation of Religion among them, with all care and intention, as you shall see occasions and circumstances to require.

At home.But for the Church at home, you see the Lord hath begunne to make a breach upon us. And as it is in Ezek. 22.30. Hee seekes for a man among us that may stand in the Gappe.

It is well done that you have gone so farre, as you have, but remember that it is a thing that the Lord desires. And know withall, that the Lord markes what every man doth for his Church, he observes who is zealous, and who sits still, hee takes notice who doth nothing, who doth somthing, and how much every man doth: As in Malach. 3.16. The Lord harkened, and heard, and a Booke of Remembrance was written. The Lord harkens and heares what every man speakes, what every man doth, yea, to what end, with what heart; how his Church is thought upon.Concerning the Church at home three things are …mmended to …onsideration. Consider this therefore, that you may be stirred up to doe more.

You will say, What would you have us to doe more? I will commend these three things unto you, and so conclude this point:

p. 295First,Execution of Iudgement. doe as Phineas is in the Text said to doe, the thing he did to turne away the wrath of the Lord was, executing of judgement in the punishment of Z…mri and Cosby that had committed that grea… si…ne. And marke this, when Phineas began to stirre, the Lord ceased to strive. And know, that the Lord regards not so much what the particular sins of a Nation or Church are, as what the action, the behaviour, the cariage of the S…ate tow…s them is. Doubtlesse the action of both th… Houses of Parliament declaring th…ir zeal both …w and heretofore, hath …ne a great mea…es of turning away the Lords wrath, and will …e more and more, if you doe so more and more. This is a thing I cannot b…lke seeing the Text casts me on it; that this zeale of Phineas, this act of his in punishing sinne turnd away the Lords wrath.

You will say,Specially against three things: what things should we punish?

Three things, First, Whoredome: you see here …he people committed whoredome as it is plainely mentioned by the Apostle.11Whoredome Be not yee fornicators as some of them were, and fell in one day so many thousands.

Another sin was Idolatry,22Idolatry. they joynd themselves with Baal-peor.

And there is a third sinne,33Injustice. not mentioned here, but is as frequently mentioned by the Prophets, to have a hand in common judgements as any other, and that is Injustice; when righteousness… is turned into Hemlocke, and judgement into worme-wood; that is a thing that must bee remembred p. 296among the rest. Indeed there may be mistakes in the administration of Iustice, which through ignorance and the not perfect knowledge of a cause may be fallen into; but the Injustice, that turnes righteousnesse into wormewood, as I said before, must be remembred, and that is, either Briberie, or that respecting of persons in Iudgement, which is equivalent thereunto, and will come in among the rest. These bee sinnes, the punishment whereof turnes away the wrath of the Lord. Therefore remember these in particular, and consider what it is to spare in this case; Saul was lost by sparing Agag: and remember what Elijah gained, and Iehu gained by being zealous. The manner we will wholly leave to you, onelyonly, be zealous for the Lord.

22Contention for the Faith.The second thing you must doe for the Church, to turne away the Lords wrath, is, to contend for that which maintaines the Church, I meane, Faith; maintaine that which maintaines you, preserve that which preservs you, the whole Church and Kingdome. Wee will therefore commend to you, that of Iudges, I exhort you, saith he, that you contend for the faith which was once given to the Saints: Marke it, you are to contend earnestly, for so much the word implies, herein we are to be contentious men. The very example of our adversaries may teach us to contend for th… Truth, if we consider, how they contend f…r the contrary;To which we should be provoked by the practise of her enemies. if we observe what unity there is among them, what joynt consent in opposing the truth. Againe, remember what you p. 297are to contend for, it is for Faith, for the whole doctrine of Faith, every jot whereof is precious, and it is the faith that was once given to the Saints. As if hee had said, looke to it, if you lose it, it shall be recovered no more. Christ will not come againe from heaven to deliver this point of doctrine. And againe, it was once delivered to the Saints, for what? Certainly to be kept as we keepe Pearles and Iewels, that it may not suffer the least detriment.

And let no man say he hath nothing to do with this, for it is the common faith which every man hath to doe with: you know in common things wherein every man hath interest, every man is ready to maintaine his right. Consider this, and stand for the whole Faith, for all the doctrine of Faith, and know, that these are matters of exceeding great moment; all that we have said before of the punishment of Injustice, Whoredome, Idolatry, and Superstition, &c. is not so much as this; for a man may turne aside to these sins, and yet have a right judgement, but so long as the judgement is perverted, the soule is irrecoverable.

Againe, these are of exceeding great consequence, for what Elisha did with the Syrians, who when they thought they were led to the man whom they sought to take, were brought into Samaria to be taken; the same falls out where there is an errour of faith: that which men think builds them up unto the Kingdome of GOD, leads them to that which will bee their destruction. p. 286Therefore contend for the Faith, for the whole doctrine of Faith, for every point of Faith, and remember to contend for it earnestly.

Advancement of the Ministery.The third and last action that wee will commend unto you, is this, Labour to doe that most which will most glorifie God, that is, endevour to set up a learned Ministery in the Land and Church: you know it is a great complaint, My people perish for want of knowledge; and who are they that perish? Acts 20.28. Even the flocke that God hath purchased with his owne bloud.

And at whose hands must it be required? It is true, we are the Vines that beare the Grapes, but you are the Elmes that must hold up the Vines. It is true, wee are the Shepheards to defend the flock, but it must bee your care to see that every flocke have a Shepheard. Is it not a lamentable thing to see how many perish for want of knowledge in Wales, in the Northerne Countries,By setting a Candle in every candlesticke. and in many places besides. Is it not your part to take care and labour as farre as you may, that every Candlestick may have a Candle set in it to give light? That every P… rish have an able Preaching Minister. It is true, every Parish cannot be provided for alike; Starres are of different magnitudes, some Stars are greater, some are lesser, some Starres shine not at all, some againe shine in another Hemisphere, and not in our owne, some shine like Meteors for a little time, and then disappeare againe: let it be your care, that all S…rres that are p. 299in the firmament of the Church, I meane those that are to dispence the mysteries of salvation, may (though weakely yet) like true Starres shine. These things wee must commend to your care, onelyonly remember this, you know the wrong that is done to the flock,By keeping out dogs that will devoure. if dogges be suffered among them, therefore let them be removed; I meane those that endeavour to put out the light, that so they may the better prevaile, and teach their doctrines of darkenesse. As when the day is done, the beast wanders abroad; and doe not we finde it so amongst us? For where doth Popery abound so much, as in the darke places of the Kingdome? I beseech you consider this and be zealous. I should have added more, but so much shall serve for the third point.44Generall point If we be not zealous, Gods jealousie grows hotter.

The other I will but name; and indeed I will the rather name them, though I doe no more, because they follow so one upon another. You have heard that GODS anger brings all evill, that sinne is the cause of that anger, that it is zeale that turnes away that anger.

Now Fourthly it followes, that if you be not zealous, his jealousie shall grow hotter, it shall encrease more and more. The very word Iealousie hath something in it; when the Lord looks on a Church or Nation, the losse of their affection breeds a jealousie, which is intended more and more if there be not care to prevent it.

Therefore when the Lord is jealous, he sends some tokens of his jealousie; as when a man strikes, we know he is angry; so when the Lord p. 300sends a plague among us, we may conclude he is angry. When a messenger comes, the sooner he hat… his answer the sooner hee is gone, but hee will stay till hee hath his answer:And his messenger must have an answer and will the Lord send this messenger in vaine? Doth hee not send it for an answer? And what is the answer the Lord lookes for? That you fast and pray, and humble your selves, and turne from your evill wayes, and bee zealous for his sake. What else is the end of all his judgements? Are they not as medicines, or plaisters to heale a Church, or a Nation or a particular person? They will stick on till the sore be healed, but when it is healed they will fall off: so you shall finde these judgements of the Lord, as long as wee remaine unreformed they will stick by us, till we bee healed the playster wil continue. Therefore are those phrases in Scripture, his hand is stretched out still and still; as in Deut. 28. Till wee be healed, hee will not make an end of correcting: he is now as it were engaged; and you know when a man is engaged to proceed in a thing, hee must goe on till hee hath brought it to an issue, else it will be counted rashnesse; and doe you thinke the LORD will turne from his wrath now it is begun, unlesse we give him an expected issue? It cannot be.

Meanes to stop his wrath is to stand in the gap.What shall we then doe? The way to stop his wrath is to stand in the gap: when a breach is made in the Sea, or in a River, as long as the breach continues, the waters come in upon the Land; the way to prevent further inundation, is to make up the breach. This plague is but a p. 301gap, a few may yet stand in the gap and stop it: you see what Phineas did here alone, and it is much what one man may doe; therefore let every man for his owne part humble himselfe for his owne sinnes, let him turne from them, and be zealous with God by prayer, by striving and contending with him; for there bee but two wayes to stand in the gap,Which consists in faithfull prayer. one is faithfull and fervent Prayer, the other is Zeale against sinne, and in defence of that which is good. I will say no more of this (for I doe but name the point) onelyonly remember, that except you doe thus, this jealousie of GOD shall goe on, grow upon us, and wax hotter and hotter.

Now the last point of all is this,55Generall point Iealousie for the most part shall proceed to utter destruction. that the effect of this jealousie (if it goes on) shall bee utter destruction; therefore sayes the Text, That I consumed them not in my jealousie: as if hee had said, else my jealousie should have gone on, and that jealousie should have beene confusion. It is yet but a plague, the Land is yet safe (wherein you may see the Lords great patience, and long-suffering;) but if something be not done, if this jealousie of his bee suffered to goe on, if nothing bee done to prevent its further progresse, his wrath will end in utter destruction; you know I need not tell you, how neare we were to this destruction in Eighty eight,Two great deliverances we have had. Beware the third time. the Gunpowder-treason we were brought much nearer; the Ax was then laid to the root: this was twice. I will p. 302say thus much unto you, take heed of the third time. The Lord sayes, well, let the Tree stand yet a while longer, let no more blowes bee yet given it, that I may see if it will bring forth any more fruit: but as I said (and remember it) take heed of the third time; the Lord hath appointed sinne to destruction, and hee expects your execution of it. I will put you in remembrance of the story of Ahab and Benhadad, It were good that you would reade the whole story,The story of Ahab is considerable to this purpose. 1 Kings 20.26. you know what was Benhadads behaviour to him; the LORD delivered him into his hand, hee offered him what hee would have, hee entred into Covenant with him, spared him, and sent him away; but you shall see what message was sent afterwards, Because thou hast spared him that was appointed for destruction, therefore shall thy life goe for his life. Sin is now in your hands, let it not escape execution; I doe not speake particularly of punishment, that I leave to you, to doe according to your wisdome, and according to justice, according to discretion and observance of all circumstances. OnelyOnly I say this to you, be zealous, and remember, yea, let it remaine with you as an irreversable truth, that this jealousie of GODS, if it goes on, will bee destruction.

Therefore, learne hence to feare; Securitie is like a Calme before an Earthquake: you p. 303know it is said of Laish, it was a secure people, and you know how they fared: They were so secure, that when an enemie came against them, it was like the shaking of a Fig-tree that hath ripe Figges on it, which being shaken, the Figges fall into their mouth:There is a double feare: Be not secure, but feare,11A feare that puts us upon indirect means. which is both a signe, and a meanes of safetie.

It is true, there is a double feare: One kinde of feare indeed brings evill on us, and that wee shall finde was the feare of Ieroboam, who being afraid, that by occasion of the peoples going to Ierusalem, the Kingdome would returne to the House of David; therefore hee falls to indirect policie, and out of that feare, caused Golden-calves to be set up in Dan and Bethel. Indeed, a feare that sets us on wrong meanes is unlawfull, as that very thing was the destruction of him, and of his House, for it lost them the Kingdome. So Saul had a feare, but that feare was his undoing, because it set him a worke to use ill meanes, for when hee was afraid, hee went to the Witch of Endor, which was his ruine,22A feare that sets us to work on good meanes. whereas it may bee, if hee had sought to the LORD, hee might have obtained helpe.

But then there is the good feare that I commend to you, which is opposite to security, that is, such a feare as sets you on worke to use good meanes: You see David, when Zig…ag was burnt with fire; and his men were readie p. 304to stone him, what his feare set him on worke to doe, to pray, to encourage himselfe in the Lord, and this feare turn'd away the evill. Such a feare was Iehosaphats, when hee feared, hee humbled himselfe before the LORD by fasting and prayer. Let this bee your feare, and let it have such an effect among you, to use such meanes as shall turne away the Lords wrath.

And, in a word, to conclude, and it shall be the last word I will speake to you, marke it well, and harken to it as newes from Heaven, as a message from God.2 Chro. 15.2.2 Chr 15:2 When Asa came home with that great Victory, the Spirit of God came upon Azariah; And hee met Asa, and said unto him: Oh Asa, and all Iudah and Benjamin heare mee: If you bee with the Lord, the Lord will bee with you, but if you forsake the Lord, the Lord shall also forsake you. And this I say to you all; If you will be with the Lord, the Lord shall be with you, and if you forsake the Lord, he will reject you.

But you will say, what great newes is there in this? Marke it; We are apt to thinke, that to bee with the LORD is not enough, but wee must have other meanes, and proppes, and helpes. No, saith hee, it is enough for you to sticke close to the Lord, and to take no other care, for the Lord will be with you, who is Almightie, and able to defend you.

Againe, we are apt to thinke, that though p. 305we forsake the Lord, yet hee will not forsake us: else why are wee so bold in sinne? Why are not wee more zealous against sinne? Why mourne we not for the abominations that are amongst us? But the Prophet answers us for that; If you doe forsake the Lord, the Lord will also forsake, and depart from you. Consider it, and the Lord give you understanding.

FINIS.

THE NEW CREATVRE: Or A TRATISE OF SANCTIFICATION. Delivered in Nine Sermons, upon 2 Cor. 5.17. By the late faithfull and worthy Minister of IESUS CHRIST, IOHN PRESTON, Doctor in Divinitie, Chaplaine in Ordinary to his Majestie, Master of Emmanuel Colledge in Cambridge, and sometime Preacher of Lincolns INNE.

ROMANS 12.2. Be not conformed to this world, but be yee transformed by the renewing of your minde.

GALATH. 6.15. For in Christ Iesus neither circumcision availeth any thing, nor uncircumcision, but a new creature.

LONDON, Printed by R. B. for NICOLAS BOURNE, and are to be sold at his shop at the Royall Exchange. 1633.