IF you cast your eies into the first Words of the Chapter, in the first verse, you shall find the ho­ly Apostle writing to Timothy [Page 2] his Sonne and Scholler, doth by way of Prophecy, and directi­on from God, discover the ma­nifold dangers that would come to passe in the last dayes, and also annexeth the great danger in the 3, 4, 5. verses, he makes up as it were a Catalogue of those corruptions, that should harbour in their hearts, and discover themselves in the lives of wicked men, in the last age of the world, which is the age wherein we now live. In the 1. v. perilous dayes shall come, the reason of the trouble, and the ground of the misery, that the Spirit hath foretold, shall befall and be brought upon the world, it shall not be in regard of the punishment inflicted, but in regard of the sinne com­mitted.

Among which sinnes, he rec­kons up the cursed dissimulati­on, that men should carry a faire shew outwardly, when they [Page 3] had a great deale of wretched­nes and vilenesse in their hearts inwardly, that is one of the last, though not one of the least sins here reckoned up, thus farre the Apostle doth exhort Timothy to turne away from them.

Before we come to particu­lars, Doct. 1 take up the point in gene­rall from these words as they stand in reference to the for­mer.

The multitude of sins bring the dangerest times. When there are the greatest abomina­tions committed, there is the greatest danger to be expected. For the danger of times lyeth not in regard of outward trou­bles but in regard of the mani­fold corruptions that are in us, and the many evils committed by us, when men are most wick­ed, then the time is most dan­gerous, for it is not the power of Satan, nor his wicked instru­ments, that can bring misery to [Page 4] the People of God, but the roote of all ruine lyeth within our selves, Iere. 2.19. Here is the evill, here is the venome of all afflictions, and the gall of all troubles, that we have forsaken the Lord, that his feare is not within our hearts, 2 Chron. 15.5. They were without bles­sings, because without God.

Instruction Ʋse. to teach us, how to procure comfort to our owne soules & to recover our Coun­try & times out of those dangers that are threatned against us, its not meanes, nor men, nor poli­cy, nor strength, that can doe it, til our evils be reformed. Let e­very man looke to his owne wayes, and reforme his owne corruptions, and turne from his evill courses, and then all dan­gers and inconveniences will turne away, and God will be a God to us, when they did eate and drinke, and did righteously, was it not well with them, I [Page 5] say no more, but remember it is Gods only wish, that it shold be thus with us. Isa. 48.18. O that thou hadst harkened to my Commandements! what then? what should we have got by it, marke then what followeth, thy righteousnesse had beene as a river, O why might it not be our wish too, that we that en­joy peace and plenty under our Soveraigne, may have the same still continued to us, still har­ken to God, and all things shall hearken to us, Hos. 2.21. If we would call and obey him, hee would heare. Mat. 11.23. This was the ground of the desola­tion of Sodome and Gomorrah, so that to humble, and to re­forme our sinnes, is the best meanes to maintaine the safety of a Kingdome or Nation.

In the Verse observe two things first what Carnall Hi­pocrites and cursed dissemblers will doe, They have a forme [Page 6] but deny the power. Secondly, what the carriage of the Saints should be toward these, they should turne away, because they turne away from God, and the power of godlinesse.

First, the Hipocrite what he doth, he is onely the picture of godlinesse, as Machivel that cursed polititian speakes, hee would have a man to take up the name of vertue, because there is no trouble in it, no dis­quiet which comes by it, but hee would not have him take up the practise of it. So it is with an Hypocrite, it is easie to have a shew and appearance, but when it comes to the ver­tue, power, and strength of it, he cannot indure it.

Here is two things to be dis­covered, before wee come to the doctrine, first what is meant by godlinesse, secondly what is meant by a forme.

First, this word Godlinesse im­plyeth [Page 7] two things, first, the doctrine of Religion, which by the Apostles is called the do­ctrine according to godlinesse, secondly, that implyeth that gracious frame of spirit, where­by the heart is disposed and the soule of a Christian is fitted to expresse some gratious worke outwardly. For what the oyle is to the wheeles of a clocke, it makes them runne glibber, so godlinesse to the soule, when the soule is oyled and annoin­ted therewith, it is fitted to performe any good duty.

Secondly, what is meant by the forme of godlinesse, I answer, the word forme or fashion, it is taken by way of resemblance, and similitude from outward things, it is nothing else but that outward appearance, that any thing hath, discovering the na­ture and being of it. We use to say, that he hath the guise of his behaviour, and the proportion [Page 8] of such a ones carriage, though he hath not the like disposition of minde, so in this case a car­nall Hipocrite may have the guise and portraiture or the outward profession of a childe of God, that what a holy heart doth expresse outwardly, hee may expresse outwardly. Looke as it is among stage players, the stage-player puts on brave ap­parell, and comes on to the stage, and resembles the person of a King, and acts the part of a Monarch, but if you pull him off the stage, and plucke his roabes from his backe, hee ap­peares in his owne likenesse, so it is here, a carnall Hipocrite, a cursed dissembler is like a stage player, he takes upon him the person and profession of a godly, humble, lowly man, and he acts the part marveilous cu­riously, and hee speakes bigge words against his corruptions, and he humbles himselfe before [Page 9] God, and he heares, and prayes, and reades, but when God pluckes him off the stage of the world, and his body drops in­to the grave, and his soule goes to hell, then it appeares that he had not the power of g [...]dlines, he was onely a stage-player, a stage professour. When Saul went to the witch to raise him up Samuel, the devill tooke upon him the guise of Samuel, but he was the devill, so many hipocrites, though they have the guise of holinesse, and the forme of godlinesse, yet there is no soundnesse, there is no­thing but dissimulation within: Hence note this:

That godlinesse hath a forme, Doctr. 2 or more clearely thus.

Sound godlinesse alwayes shewes and discovers it selfe, where it is in the life and con­versation of him that hath it. For it is not a meere fancy as some thinke. And they thinke [Page 10] when wee talke of godlinesse and inward moving &c. what say they, will you have us Saints and Angels, as if godli­nesse were some secret thing, that never saw the Sunne, the Apostle doth professely oppose these, and sayes they are reall thing, and it is really in your hearts that have it, and it doth not keepe close, but appeares and discovers it selfe, in a holy conversation outwardly. Psal. 45.13. The Text saith, The Kings daughter, and that is not all, but her cloathing is of gold. The Kings Daughter is the Church of God, the Saints that God hath soundly humbled, and powerfully converted, they are the Daughters of God, they are sanctified and purged, and the Image of God is stamped upon them, and what is their ray­ment outwardly? it is of gold, they have golden speeches, gol­den conversations, not durty fil­thy [Page 11] conversation as the wicked h [...]ve, Act. 4.20. See how pre­valent grace is, where it is, it was also the resolution of the Apostle, 2 Cor. 4.13. it is also said of David, he beleeved in­wardly and therfore spake out­wardly, so must we, or if wee rest upon God, we will expresse the power of his grace in the course of our lives. Looke as it is with a clock, if the wheeles run right, the clocke cannot but strike, so it is with the trees of the field, if there be sap in the roote, it will discover it selfe in the branches, by the fruit and greenenesse of them, though it be hidden in the Winter, yet it will appeare in the Spring, and in the Summer, so it is in the Soules of Gods Servants, the frame of a mans heart, that is like the wheeles of a clocke, if a man have an humble heart, he will have a holy life, it will make the hand worke, the eye [Page 12] see, the foote walke, and the actions be proportionable unto the disposition of the heart. So if there be the sap of godlinesse and holinesse, and meekenesse, and patience in a mans spirit, it will appeare in the blossome and fruites, in good speeches actions, and an holy conversa­tion. If there be sound grace in the heart, and godlinesse within, wee must not thinke godlinesse wil make a monster; but it will make a comely, de­cent proportionable Christian, that is foure square in all good duties at all good duties, at all times, in all places, upon every occasion. I conclude with Iohn the Baptist, Luk. 3.8. Worthy, the word in the Original is fine, Let your fruite be worthy, that is answerable, let them hold weight for weight with a­mendment of life, if there be o­bedience in the heart, it will answere such obediences out­wardly, [Page 13] lay obedience in one ballance, and then repentance will poyse that obedience in the other scale

But you will say how comes this to passe, Object. may not a man have a gracious good heart, may not a man have a soule truely humbled and converted, and yet be a retyred Christian, and not expresse it Answ. outwardly?

I answer no, if there be ho­linesse in the heart, it will shew it selfe without.

From the power of grace, Reason. 1 where ever it is imprinted up­on any soule, it will breake through and make way for it selfe, what ever maketh oppo­sition against it. Mat. 6.22. The meaning is, the eye is the Con­science, the sincere eye, is the sincere conscience, now if a man have a good conscience in­wardly, his whole conversati­on will bee proportionable to the same. Mat. 13.33. The [Page 14] grace of God is compared to leaven, it will never leave lea­vening, till it hath leavened all the whole lumpe, if the heart be leavened with grace and godlinesse, never thinke to keepe godlinesse in a corner, and contrive it into a narrow compasse, no, no, it will never leave leavening, till the eye lookes holily, and the hand workes mercifully. Nay, ob­serve this in particular, first let corruptions be never so strong in a gratious heart, the power of godlinesse will over power all, and worke out it selfe, and get ground in conclusion. Look as it is with the Moule, put her into the ground, and stop her up, she will worke her selfe out one way or other, so it is with a gracious frame of spirit, though there be a great deale of earthly corruption, yet a gra­cious heart will worke under ground, and worke it selfe out [Page 15] of all these. It is observed by naturall Philosophy, when a Shippe is cast away, the Sea vo­mits on the shore the dead persons, and the Sea will not fetch them in againe, so there is a Sea of grace in the soules of Gods servants, there is but a begin­ning of grace indeede, but there is abundance of life, and vertue and power in the graces of Gods children, so that though there be many corruptions, much deadnesse and untoward­nesse, yet if this gratious worke be there, it will vomit out all, it will fling out those dead bo­dies, but never take them in a­gaine. Ier. 20 4. observe when Ieremy out of a kind of discou­ragement and pride of spirit, because he could not find that successe, and some despised it, and some scoffed, I will preach no more saith he, but even then the word of the Lord was as burning fire, this was the pow­er [Page 16] of this gratious frame of heart we speake of, Matt. 12.35. Bring forth good things, the word in the Originall is, All cast out good things, and it im­plies a kind of copulsion, so that a holy man, out of the treasure of holines casts out holy things, that is how ever many corrup­tions hang about him, and would hinder him from doing what hee should, yet a good heart will cast out all, and break through all. Looke as it is with sire, let it be raked up never so close, yet there will be fire, it will heate, and burne, and con­sume all into it selfe, so it is with the sire of grace in a mans heart, though there be many clogging corruptions, yet if this grace be there, though a man have a great deale of fil­thy noysome humors of vanity, and coller and anger, and care­lessenesse yet this fire will heat and burne, & make way, & kin­dle [Page 17] and turne all into a flame at conclusion.

Secondly, it will not onely breake through all corruptions, but through all outward occa­sions that comes against it. Psa. 39.3. The good man was a­mong a company of mocke­gods, that were flowting and gibing, and now saith he, I bur­ned and spake with my tongue, as who should say, the grace of God was so powerfull, that he could hold no longer, he could beare no more, but spake with his tongue. Looke as it is with the Husband man, he casts his seede into the ground, and co­vers it over with earth, yet that little seed will breake the earth, and rend the ground and come out: so it is with a godly and holy heart, where in the im­mortall seede of Gods word is sowne, though there be clogs and occasions of oppositions, this way and that way, and ano­ther [Page 18] way, yet a gratious heart will breake through, and the good worke of the Lord that is implanted in the soule will appeare in the life and conver­sation.

Consider Reason. 2 the end why God gives grace, which cannot be attained unto, unlesse wee ex­presse the power of this grace outwardly, as well as to have it inwardly in our hearts. For marke the ends why God gives grace are principally these two. First, to glorifie the Lord, Ephe. 1.6. There was such a proud heart humbled, such a carnall wretch purified, 1 Pet 2.12. I would have Gods children car­ry themselves so holily, that the wicked may admire at them, and glorifie God, the second end, why God gives grace, that we may be a meanes to draw others on in the same way, wherein God hath inabled us to walke, 2 King. 7.9. There [Page 19] they say, Wee doe not well, this day is a day of glad tidings, come therefore let us tell it to the Kings houshold: so it is with a merci­full gracious loving heart, if God ever opens his eyes, and shewes mercy to his soule, and pardon his sins, then he thinkes sure I doe not well, that I doe not tell it to my fellow ser­vants, that they may love grace and embrace it, and be blessed by it, this thou must doe, and ought to doe, and this you can­not do if you keepe your grace secret within your hearts, ther­fore tell your fellow servants, of a truth I had as stony as care­lesse a heart as you, but it hath pleased the Lord to breake it, it hath cost me many a sob and salt teare, but now the Lord hath pardoned me, did you but know the peace of a conscience, you would never live as you doe, this is the frame of a gratious heart.

Instruction Vse. 1 that it is not a fault for any man to shew him­selfe forward in a holy course and holy conversation, know it is no fault to expresse that grace which God hath bestowed up­on thee. I speake this the ra­ther by reason of the cavils of a company of carnall persons, that cast reproaches upon this course, ah say they, they can make a shew, but they are all hypocrites, if a man knew their hearts, they are as bad as the worst. I answer how dost thou know their hearts to be bad, we judge the tree by the fruite, and we may judge the heart by the life and conversation. But be his heart naught, yet there is not a fault in that hee makes a shew, to make a shew and to expresse holinesse is good, but that is a fault, that the heart is naught, let that therfore which is good be commended, and that which is naught be avoy­ded. [Page 21] It is not the fault of gold that it glisters, but that it glisters and is not gold. But what heart is thine in the meane time, that cannot indure so much as the shew of godlinesse, it shewes a heart marveilous violent a­gainst God, a heart marveilous Satanicall, he that loves his fa­ther, will love the picture of his father, so if thou lovest holi­nesse, thou wilt love the picture of holinesse.

But you will say we doe not discommend holinesse. Object. but it is this Hypocrisie, that we disal­low God forbid that we should speake against holinesse.

Give me leave to reply two things. First, Answ. that which thou seest them want, labor thou for, and that which is good in them, labour th [...]u to take up. Thou that sayest those are Sermon hunters, yet they will couzen and lye, and the like, dost thou speake against hearing the [Page 22] word, and praying in families, no, oh but this couzening, dis­sembling, why then, take thou that which is good, sanctifie thou the Lords day, and pray thou in thy family, shew thy holinesse outwardly, and bee thou also inwardly sincere, but thou that hatest the forme of godlinesse, it is a signe thou ha­test the power of godlinesse.

Secondly, if thou hatest them for hypocrisie, then thou hatest them because they are sinnefull, and if thou dost, thou wilt hate those more that are greater sin­ners, as a man that hates a tode, the greater the tode is, the more he loathes it, so if thou hatest hypocrisie because it is sinneful, then thou wilt hate that man which hath more sinne, but thy conscience testifieth that thou canst love drunkards, and har­lots, adulterers, and speake wel of blasphemers, those thou art content with, and wilt not [Page 23] reproach them, this is a great signe thou hatest holinesse and sincerity, because thou hatest the shew thereof.

For reproofe it condems the opinions of a great company of carnall professours, that bragge Vse. 2 of their good heart, when in the meane time they have base lives. Take any carnall wretch that hath neither the forme nor shew, he will though he make not such a shew as many doe, but he hath as good a heart to God ward, be not deceived, God is not mocked, this is an idle conceit, of thine owne car­ving and coyning, a thing that the Saints of God never found, a thing that the Scriptures ne­ver revealed, no, no, if grace be inwardly, it will shew it out­wardly. You would thinke a man were beside himselfe, that should tell you of a Sunne that did never shine, or of a fire that did never heate, this would be [Page 24] a strange sun, & a strange fire, so it is a strange kind of imagina­tiō thou hast, thou thinkest thou hast a good heart, and yet never expresse it outwardly in thy conversation, it is well, sometimes there may be a shew without a substance, but this is impossible, that there should be a substance without some appearance.

Should thou see a body lye on the bed, and neither sence in it nor action proceeding from it, you would say it is dead, it lives not, so in this case if faith worke not it is a fancy, it is an idle foolish carnall presumpti­on, why, faith purifies the heart, and workes by love, faith is, mighty and powerfull, and faith is operative and effectu­all, therefore thou that thinkest thou hast a holy heart, and ne­ver shewest it in thy course, it is a foolish delusion of thy heart, therefore know this for an e­verlasting rule, that the worst [Page 25] is alwayes within; Out of the abundance of the heart, &c. if thy eye, thy tongue and thy life bee naught, what a vile heart hast thou then, there is the puddle of all abomination and prophanenesse from with­in, for the heart mooves the eye, and the tongue, and the foote to wickednesse. If the Streames be impure the Foun­taine is much more filthy, there­fore away those carnall pleas and foolish delusions.

Exhortation, we heare the Vse. 3 duty God hath revealed, and the taske God hath set us, therefore take up the taske, if you desire any evidence to your soules or testimony to your hearts, that God hath wrought grace in you, then shew it in your lives. Expresse the vertues of him that hath called you from death to life, as the Apostle, doe not onely have vertues, as patience, [Page 26] meekenesse, &c. but shew forth these vertues that others may bee bettered by them. There­fore the Lord saith be yee holy as I am holy, not in affliction onely, but in all manner of con­versation: marke he doth not say, have good mindes onely and honest hearts, but in all manner of conversation; bee holy in buying, selling, travel­ling, trading, &c. Gods Saints should be so holy in their lives, as men should say, surely there is a holy God, see how his ser­vants are holy, there is a righ­teous God, see how righteous his servants are. Away there­fore with those idle sottish policies of a company of car­nall persons in the world, that are directly opposite to the power of godlinesse.

There is a generation of Po­lititians in the world, that count it a point of great wise­dome for a man to conceale his [Page 27] Religion to himselfe, and the phrase is among men, keepe your holinesse and your hearts to your selves, and they confine godlinesse within a mans Clo­set or study, but if any holi­nesse appeare in his life, or any exactnesse in his Courses, there is an outcry made presently, O descretion would doe well, if men were but wise much might bee done. Wisedome I dare not stile it, but that the Scripture speaketh of a wise­dome that is not from above, that is carnall, sensuall and di­velish wisedom, w^ch the Word requires not, the Word war­rants not. These men may ima­gine the holy Apostles wanted wisedome, Phil. 4 5. Hee ex­horts you to let your patience be made knowne to others and let all know it, for the Lord is at hand. This takes away a cavill some may say, if a man doth shew and expresse god­linesse [Page 28] outwardly, then con­tempt and persecution will be at hand presently, why saith the Apostle, the Lord is at hand to comfort you, to deli­ver you: Nay in these mens conceits, Christ should have wanted wisedome, when hee commanded peremptorily, Matth. 5.26. Let your light, &c. hee doth not say hide your light in your soules, and keepe your hearts to your selves, No, no, but let it shine forth. You that are tradesmen, you are not content onely to have your sonnes put to prentise, but you would have them to learne their trade also, you are bound prentise to the trade of holi­nesse, you professe your selves to be schollers in the schoole of the Lord Iesus Christ, there­fore let us expresse something wee have learned, let us shew something wee have gained, shew some workemanship as [Page 29] the Apostle calls it, Ephe. 2.10. I would have every Christian man expresse the workeman­ship of the Lord, that is, I would have him expresse such holy graces in his cou [...]se and conversation, that all the world should finde no flaw, that when the wicked shall say, what have you done with your grace, are you a profes­sour and pray, reade and heare Sermons; now let a Christian put the word to silence, I am more able to suffer persecution then thou art to thinke of it I am more able to beare trouble then thou to heare of troubles, Heb. 10.34. But some may say, I wonder you can endure such indignities to be laid upon you, fye, you may wonder indeede, but now godlinesse shew­eth it selfe, what serves grace and godlinesse for, but onely that wee should doe something for the glory of [Page 30] God more then you can.

Aye Object. but you will say, to mee this is the onely way for to make a company of proud pro­fessors in the world, this is the onely way to blow up a haugh­ty heart, to make it shew it selfe to the world, which is no­thing else but pride.

I Answ. answer, the Saints may shew forth godlinesse, and yet not themselves, however a car­nall heart is ready to abuse the best duties sometimes, as the corrupt stomacke doth turne the best Cordialls into Choller, so a corrupt heart may set forth his owne vaine glory, but yet the duty it selfe is good, though the abuse is to be avoided.

But Object. you will say, how shall a man so order himselfe, that he may bee neither cowardly in hiding his grace, nor vaine glo­rious in expressing his grace.

I Answ. answer there are foure rules to be observed.

First labour to lay downe all Rule 1 carnall excellency of thy parts and abilities, and of all out­ward respects that are in thee and God hath bestowed upon thee, lay downe all those in all thy service, that onely the power of the Lord Iesus may bee discovered to the view of the world, let grace be above all, make that knowne, and lift that up above all other things whatsoever. Marke how carefull Paul is to knocke off his owne fingers, 1 Cor. 15. 10. but not I saith he he shrinks in and will take nothing to himselfe, it was not I, but the grace of God, which was the author and the cause of it, and therefore 1 Phil. 20. Paul did set up God on the Pinacle, so that nothing appeared but Christ and his grace: hee lay in the dust, that the Lord onely might tread upon him, that he onely might be magnified, ad­mired [Page 32] and extolled. I would have a Christian deale in Chri­stianitie as men doe when one lifts another over the wall, he that is lifted up, is onely disco­vered, but the other is not seene, all men may view him, but the other not descried: so I would have the soule lye downe low in the dust, and at the foote of the Lord, and lay downe all excellency of gifts, that Christ and his grace might onely appeare. I would have a Christian heart in reading, praying and professing to shew forth Christ, onely lye thou hid and beare up the Lord and his grace, that he onely may be presented to the view of the world.

Secondly Rule 2 labour that others may acknowledge that worke of excellency, and that the ex­cellency of that grace might be seene of others but not of our selves, Matth. 5.16. O that [Page 33] Christians would so walke and converse that the whole world might see what grace can doe? that men may say such a one by nature is marvelous cholle­ricke, but see what grace can doe, hee is very calme and meeke, such a man is a very coward naturally, but see what grace can doe, he is couragious for the cause of grace: observe the difference between a proud and a meeke spirit. 2 King. 10. 16. Iohn come and see, &c. this is the patterne of a proud spi­rit, for alwayes a vaine glori­ous man either beginnes or ends with something of his owne, and if for shame hee cannot commend himselfe, yet hee will so expresse himselfe that hee will leave some praise of himselfe behind him; if he talkes with some great man he will flatter, and fawne, and praise the man hee speakes to, so that when he is gone, they [Page 34] may say he is a wise descreet man, & fits every mans humour that it may appeare what parts are in him. This is the temper of a proud man.

But now take an example of an humble heart, Act. 4.12, 13. that was a faire booty to take a great deale of glory to him­selfe, bee it knowne not I, but the name of Iesus hath made this man whole, 1. Iohn 20. I am not that great Prophet.

Labour Rule 3 that others may bee in love with thee, and labour to bee partakers of it, this wee ought to labour at in all our performances, for wee are but friends to the Bride­groome, and all that wee have to doe is to wooe and winne the hearts of people, not to us but to the Lord Iesus, 1 Pet. 3. 1. I tell you a holy wife, that hath the worke of grace in her heart, shee may so behave her­selfe to her husband, that hee [Page 35] may say, what doth the grace of God worke this? then sure I will love that word and that grace. The servant that stands at the stall askes the Chapman what will you buy, he doth not sell for himselfe, it is his ma­sters commodity: so it is in this case, a Christian should not set out any thing, either parts or gifts to make men buy, but that they might buy grace, and love grace, esteeme of grace, and rejoyce in the power of grace.

This should be our ayme and care in shewing forth the pow­er of godlinesse that others may glorifie God with us, and Rule 4 blesse God. Men glorified God in Paul, and said, O the admi­rable power of God that can thus prevaile, hee that hath beene an opposer, now a Prea­cher of Christ, men here won­dred at the grace of God. So then labour to expresse thy [Page 36] grace outwardly when time shall serve; art thou a holy wife, shew thy selfe meeke to a churlish Naball, are you holy servants, and yet doe you thinke you may bee way ward and proud, and take one end of the staffe, and thinke your Master nor Mistresse may reprove you, this is not a shew of godlinesse but of sawcinesse, if you have grace inwardly, shew it out­wardly, and let all the world know what it is to have a gra­cious heart, let them that have no grace be proud, &c. but bee thou meeke, obedient, and lay thy hand on thy mouth, and say nothing; O what a glory would come to the name of Christ hereby. Carry home the point in hand, masters, servants, fathers and children, have you any goodnesse, let the world see it, let thy father see it if thou beest a child; let thy ma­ster perceive it if thou beest a [Page 37] servant, that the wicked of the world may not say, what are your professours, that you talke so much of, they are as proud and as peevish as o­thers, they are as unjust as o­thers; for shame let it never bee said so of you, but if you thinke you have any godlinesse, expresse it then, why shew it then, the fire cannot be with­out light, the Sunne without heate, so if grace be in your hearts it will appeare in your lives.

Now the second thing is the behaviour of the wicked to this power of godlinesse, they deny it, that is, they submit not, they close not therewith. As a servant that denies such a man to be his master, and the master deny such a one to bee his ser­vant, when the one will not owne the other, so Hypocrites deale with the vertue of grace & power of holinesse, they will [Page 38] by no meanes beare the autho­rity of it; looke as it was with Peter in another case, hee de­nied Christ, as who should say, I would not owne him, I doe not belong to him, I owe no subjection to him, he hath no authority over mee: so many goe under the name of Chri­stians, but when it commeth to the power of godlinesse, then you say, godlinesse hath nothing to doe with me, you will doe what seemes good in your owne eyes, you fling off the power of godlinesse and the authority of grace which should rule you. Hence ob­serve,

That Doct. 3 Hypocrites take up the profession of godlinesse, but deny the power thereof, to close with it or to take possessi­on of it.

For the opening of it two things are to bee discovered, first, wherein consists the deny­all [Page 39] of the power of godlinesse, secondly the reasons why they that outwardly professe it, yet will not stoope to the power of it.

First your carnall Hypocrites deny the power of godlinesse three wayes.

First, partly in their judge­ment, when they will not as­sent to the authoritie of the truth, and acknowledge the ne­cessitie of godlines, when they say I hope a man may be sa­ved, though he be not so exact and precise, what though hee sweare now and then, and hath none but that, such a man I hope may bee an honest man and goe to heaven. I see no necessity put upon a man, that a man must thus conforme his life to the rule of righteous­nesse with the strictnesse that Ministers call for and require, this is to deny it in your judge­ments.

Secondly in your wills and hearts, when the will and af­fections will not submit them­selves to bee framed, and orde­red, and disposed by the pow­er of godlinesse, you will bee proud, and peevish, &c. and will walke in your owne wayes, let God say what hee will, and the Word command what it please, though we are damned and goe downe to hell for it, this is a profest op­position of the truth, and of the power of godlinesse.

Thirdly, when we deny it in our practise, in our actions, for if a mans actions be naught, this is certaine his heart is naught, this rule will never deceive you, now we come to shew the cause why a company of hy­pocrites can swallow downe profession, but these will onely complement with god­linesse, but away with the power of it.

Because godlinesse and the Reason. 1 power of it where it comes is of a powerfull nature, of a commanding authority, it will subdue all those beloved cor­ruptions, those prevailing lusts which wicked men so highly prize and are not content to part withall, therefore they cannot away with the power of it. Take an Vsurer or co­vetous man, & tell him he must make satisfactiō, or else perish, this goeth to the heart. And I knew some of these extortio­ners that could be content to pay some small sums, but when it comes to 40. or a 100. pounds then they flew off, and for ought I know lived and dyed in their sinnes. The Adulterer saith he must have his queanes, the power of godlinesse saith he shall not, the drunkard his companions, the power of god­linesse saith hee must not have them, unlesse hell with them, [Page 42] now here is the quarrell, there­fore they take up the show and deny the power thereof.

The power Reason 2 of godlinesse is accompanied with a great deale of straightnesse and painefulnesse in a Christian course, now a carnall man would faine have some elbow roome, and goe a broad way, but the way of godlinesse is thus, and the hypocrite is not able to be pinched, hence hee is not able to beare the power of godlinesse. Take notice of this, the power of godlinesse re­quires a conformity of the whole man in speech, practise, course and behaviour, the pow­er of godlinesse hath an univer­sall jurisdiction, and will rule in your tongue, in your course, in your apparrell, in your com­pany, nay it requires besides, the heart and sinceritie thereof, and this is straight and difficult, therefore they deny it.

The power of godlinesse is Reason 3 severe, and sharpe, and keene, and cuts to the quicke, it ran­sackes mens consciences, trou­bles mens soules, and will not let them alone, therefore it cannot be endured; when the power of godlinesse comes it will make a man see upon what ground hee goeth, and with what evidence of life and salvation, Gal 6.4. as who should say, many men thinke themselves some body in the world, but they are nothing when they come to the triall, Rom 7.9.21. before God ope­ned his eyes he thought he was in a good course but afterwards it was otherwise, &c.

Outward hypocrites can lie, cheate, sweare and be drunke for company, and goe away and never bee troubled, they say, they will repent and hope God will pardon them, &c. but the power saith, oh those cur­sed [Page 44] distempers of heart are e­nough to sinke your soules into hell for ever, this now vex­eth them, and then away goes godlinesse.

These deniers and opposers of godlinesse may bee referred to three sorts or rankes.

Such as openly and caustoma­rily continue in the commissi­on of any sinne in any kind af­ter their conscience hath beene convicted and after their judgement hath beene infor­med, and also the nature of the sinne, and the condemnation due unto it out of the Word hath beene discovered, these doe undoubtedly discover unto the world, that as yet they have no worke of true grace wrought in their soules. I doe not say they that commit onely hainous sinnes and continue in them, as drunkards, &c. but those that lye in and ordinarily take up the practise of any evill [Page 45] which is knowne, these have not the worke of grace in their hearts. I know Gods Saints oftentimes trip and are taken aside, but ordinarily to take up the practise of any evill cannot have true grace. As for exam­ple a common and ordinary swearer, a common prophaner of the Lords day, a man may passe this conclusion upon such persons to be gracelesse, this is seene, 1 Ioh. 3.7. as if hee had said, many will beare you in hand, that they are honest and holy, but let no man deceive you, tis not saying but he that doth righteously is righteous. And he that committeth sin is of the divell, but you will say, doth not every one commit sinne, no, he that is said to fall into sinne is not said to commit sinne, but hee that takes up a trade in sinne, it is his occupa­tion, they are workers of ini­quitie, Psal. 14 9. The Lawyer [Page 46] goes up to London in Tearme time, but he hath his Vacation time too, so sinners have their Vacation time, the Drunkard, Vsurer, Adulterer have their Vacation times, but so soone as the terme time comes, so soone as the occasion is offorded, and the opportunity offered they fall to their old trade. Now if you see these men, you may know him, hee is one of the limbes of Sathan, hee is one of impes of the Divell, and in truth a child of the Divell so long as hee remaines in that e­state; hee doth not say, hee falls now and then into an evill way, he is now and then taken aside, but the rode wherein all travells is a naugh­ty way, the gamester sets him­selfe to gaming, &c. that same setting of the Bias of the soule in an evill way, and the expres­sing of the same in a mans pra­ctise, certaine yet hee is in the [Page 47] gall of bitternesse, these persons are called the children of Be­lial, 1 King. [...]1. this word signi­fies, such as will beare no yoak; it is their ordinary course to shake off the Commande­ments of God, as Drunkards, &c. are children of Belial, their hearts are base, and their lives as bad as their hearts; but you will say, their hearts may bee good for all this; nay I say they cannot, how prove you this? I answer, thou tol­dest me so, that is, thy life and conversation doth testifie it; the drunkard saith, I am a no­torious drunkard, beare wit­nesse men, and Angells, and friends, and neighbours, they proclaime it to madde men and children. Iam. 2.18. Shew me thy faith by thy workes, hence I conclude, faith inwardly may be seene by workes outwardly; then I conclude also that hee may his infidelity too by his [Page 48] workes, if grace be expressed by precious workes, then a mans base heart may bee de­scried by base practises. No Phisitian sees the heart when he tryeth whether his disease be in the heart, but hee feeleth his pulse, but if that bee vehe­ment and violent, hee saith his heart is very much distempe­red. Happily I doe not see the wheeles of a Clocke, but when it strikes, I know it mooves: So it is herein, doe not thinke that you may have good hearts, and yet wicked lives, No, no, I can feele your hearts by your pulse, if your conversation be naught your hearts are worser. Eccles. 10.3. The foole pro­claimes himselfe a foole, so doth the drunkard.

Aye Object. but you will say, is it not possible for mans heart to bee good all this while, such a man will be tipsey now and then, and such a one will lye, [Page 49] cozen and dissemble now and then, but cannot a man have a good heart for all this.

I will not tell you so, Answ. but the word tells it, Matth. 7.18. A good tree cannot bring forth evill fruite, he doth not say a good tree may now and then bring forth evill fruite, but commonly it brings forth good, no further it is impossi­ble; why judge you, can Grapes grow upon Thornes, or doe men gather Figges on Thistles, can this be, you will presently say this is impossible, it is against nature and reason.

He whose judgement is in­formed and his conscience con­vinced, what duty it is hee should take up, which god­linesse requires and also ena­bles him to take up, and yet will not set upon it, this man denyeth also the power of godlinesse in his practise. I doe not say thus, that he that can­not [Page 50] performe good duties after such a manner or in such a measure, that hee denies the power of godlinesse. I say not neither that hee which is sur­prised either by temptations or corruptions; if hee omit good duties now and then, and re­cover himselfe, and useth grea­ter speede and care afterwards because hee hath beene negli­gent. As it is with a horse that stumbles, as soone as hee reco­vers himselfe be goeth the fa­ster, so if his stumbling and neglecting workes this effect, he doth not this power of grace deny, but they that know this onely and will not take it up, hee onely denies it Grace wherever it comes it makes not a man a monster, but [...] new creature, so that it hath a heart but no foote, a foote but no tongue, a hand but no head, a head but no heart; some will doe something, but [Page 51] know nothing, some will know something and affect nothing, grace will not doe thus; No, no, grace makes a man a new creature, what­ever a Christian should doe, grace inables a man to doe, 2 Tim. 2.21. A vessell of honour, not onely fit for some good worke, but for every ho­ly duty, and a good Christian due not but at the first submit to it, Col 4.12. Drunkards now submit, Vusurers now submit, Oppressers now submit; make restitution, or else thy heart cannot be sound.

Aye but you will say, Object. It is but a duty I omit, I performe all the rest, let the world spare me in this

I say he that will not set upon the performance of every duty that God requires and endea­vours not to doe it as well as he can, Answ. hee that will not per­forme every duty, he never had [Page 52] the power of grace to performe any, hence it comes to passe that if any man will paddle with the Lord and take up ser­vices by halfes, and will have his reservations and excuses. I have oppressed and cannot make restitution, any thing but that I am loath to pray in my family, that is seditious, &c. Now if you are convinced of any duty and set not upon it, you are profest opposers of the power of godlinesse

He that is wilfully ignorant and will n [...]t search nor seeke out those truthes whereof hee ought to be informed, nay hee will not receive directions from those that are able to teach and guide him in the way of salvation, he that pur­posely flies off because he may have some plea and pretence for himselfe, to take up the course he would walke in, hee is a denier of the power of [Page 53] godlinesse. As for example sake,

A man will often hold this as a shield and a buckler, knew I it, or were I perswaded of it, then would I doe it, thus men as it were withdraw them­selves from the jurisdiction of the truth, and they will not know that they should know, that so they may have colour to excuse them in the not do­ing of that they would neglect; now these men though they be not informed, yet they be­cause they are wilfully igno­rant, and because they with­draw themselves from under the power of the meanes that should informe them, these are profest opposers, for godli­nesse hath that power which is able for to make a man per­forme any duty, 1 Cor. 2.5. 1 Iohn 2.27.

Now we come to the carri­age of the Saints, what their [Page 54] behaviour should bee to such dissemblers, the Text saith turne away from them, because they turne away from godlinesse, as they are estranged from God so should wee bee estran­ged from them.

First for the meaning of the words, this phrase turne is not to be found in all the Scripture but in this place, and it is a borrowed speech from things that are contrary one to ano­ther, and therefore withdraw your selves one from another, and set your selves one against another; these are implied in the phrase, first the heart is estranged from another, se­condly the life and conversati­on is in some measure with­drawne from another.

Secondly we come to shew the nature of this communion wee ought to have with these, and how farre wee may goe; first we will discover it in ge­nerall, [Page 55] secondly wee will lay forth the rules in particular.

Communion there­fore is twofold,

• Publike,
• Private.

Publike concernes the pub­like Congregation, and it is an open mee [...]ing of many toge­ther by vertue of publike au­thority to partake of holy du­ties. Three things observe in the description, first there must be an open meeting, because it is in the Congregation, the Congregation is like to com­mon pastures, that are com­mon for every mans Cattle, so the ordinances of God are common pastures for every one, secondly it is by vertue of publike authority, for that is observed of Hezechiah, that hee opened the temple doores, so that publike authority gives warrant to publike meetings, thirdly is the sharing of men together in the holy ordinances of God.

Now the question groweth on, how farre is it lawfull for the Saints of God to converse with those that are common swearers, and drunkards, and adulterers, and the like for the present; what are these rules.

The rules are two, first those that have publike authority in their hands, they to whom God hath committed authority over others, such as are eyther scandalously naught, or openly prophane, should by them bee excommunicated, as wee may see by the example of Paul, 1 Corrinth. 4.5. Matthew 18.15.

The second rule suppose they that are in authority will not separate them, the second rule then is this, yet the Saints of God should not abstaine from the Congregation, it is pitti­full indeede, and the thing is troublesome and tedious to a gratious heart, and wee must [Page 57] mourne for it, but being it is not in my power I must not ab­staine, I know there are ma­ny objections and cavills of the Anabaptists against this, and they thus reply.

This ought to be done, Object. that such persons should be excom­municated, therefore why should I enjoy communion with the body of Christ.

I answer it is true, Answ. wee must mourne for it, & as King Iames said of the abuse of excommu­nication, it is a shame in the Church, but that part is yours to whom authority belongs.

But they cast this as a re­proach upon our Church, com­mon drunkards they say, and swearers if they do but pay 2. pence for their offering at Ea­ster, may receive the Supper of the Lord.

Wee confesse this fault, let it lie where it is, we cannot re­forme it, we can onely mourne [Page 58] for it, and that God will ac­cept, 1 Cor. 5.11. there they bring Scripture for it. If there bee any Adulterer or uncleane person saith the Text among you, let him not eate, that is communicate with him say they.

Answer, I say to eate, there is not referred to the commu­nion in eating the body of Christ, but eate not with him, that is, be not familiar with such a person, and it includes the word familiarity not commu­nion at the Lords Table. Psal. 41.9. There eating implyeth a common inward familiarity, my owne familiar friend, &c.

But Object. yet they reply againe from the greater to the lesse, if wee may not eate with them privately, then much lesse publikely may wee communicate with them.

It Answ. is no good reason, because I have more authority to refuse [Page 59] the company of a man in my owne house then I have to re­fuse him in the open Congre­gation, I can keepe a man out of my house, but I cannot fling him out of the open congrega­tion, that belongs onely to those that are in place and au­thority.

Constant communion is that, when there lyeth such a bond upon a bondman, that hee can­not breake this communion, such is the communion be­tweene the husband and the wife so having hired a servant, nor the servant from the ma­ster when he please untill the covenants be fulfilled, this is constant communion.

The question now is, how farre a man may turne unto the wicked, such as are openly wicked

The rules of the question are three.

First for a faithfull man, [Page 60] when he hath his liberty, then to enter into communion with the wicked is unlawfull, as for a free servant to make choise of an ungratious master, and so for a holy master to make choise of a wicked servant, so for a good woman being single to make choise of a wicked man, or for a holy man to chuse a wicked wife.

If Rule 2 a servant bee entred into covenant with an unrighteous master, or a wife to a wicked husband, they are bound as long as those bonds last submis­sively and humbly to subject themselves to all services that are required of persons in their place and condition.

As Rule 3 God affords libertie and opportunity in a good way and a good conscience, every man is bound to sever himselfe from such as are wicked and scan­dalously naught; now for a servant, thy yeare being out [Page 61] fly the house, thou that art a prentise, when thy yeares are expired lose thy selfe and de­liver thy heart from this com­munion.

Now we come to mutable, or voluntary private commu­nion.

Voluntary communion is a closure with such in common company and inward familia­rity, so as when occasion serves they may all alter and change againe.

In the mutable communion observe these three things.

1. It is a closing and fastning together, a meeting and con­curring of men together, so farre as occasion drives them one to another, or else as af­fection drawes them one to another, and therefore Psal. 119 63 the word translated, a friend, signifieth a companion, that is the first passage.

2. We have the propriety [Page 62] or quality of this communion in the next words, it is a clo­sure in common company, and familiarity, when they close one with another in common conversation. Prov. 28.7. so wicked company one with ano­ther in drinking, swearing, &c.

They are joyned together in inward familiarity, when there is a closure and combining one with another, when the soules of sundry men are Cabbins to keepe the counsailes and se­crets one of another, Iob. 19.14. the word there translated a fa­miliar is a man of secrets, so we may see it in the example of Ionathan and David, the Text saith that the soule of Io­nathan was knit to the soule of David.

Lastly, they so close in com­mon company and inward fa­miliarity, that yet notwith­standing it is in a mans power as occasion serves, to change [Page 63] eyther this company or familia­rity, therefore wee call it mu­table communion because there is no bond nor tie lyeth upon a man to ingage himselfe to his company, but as occasion is offered, a man may turne the backe to a base fellow that hath cozoned him, this I take to be the communion mainely here intended, though the other are included, but this volunta­ry society I thinke is that the Apostle here specially aimes at. Hence,

It is the duty of all the Saints of God, not to close in com­munion and unnecessary com­pany, and inward familiarity with those that are the deniers of the power of godlinesse.

I say meetely observe the Saints must not close in com­mon and unnecessary commu­nion with the wicked, I call it unnecessary, because a man may bee forced sometimes to [Page 64] keepe company with profane men, as for example these three bonds force him.

1 Bond.Sometimes the bond of a mans calling will force him to keepe company with the wic­ked, as the Magistrate must bee ordinarily in the company of the wicked to reforme them, the Phisitian among his pati­ents, the Minister among his people, the Lawyer among his clients; so Inkeepers, the Law will force them to enter­taine a stranger, and to give him that which is reasona­ble.

2 Bond.The bond of humanity and civilitie, that binds a man some­times to keepe company with the wicked, as the bond of neighbourhood, for example, people that live in the same place or towne, they are for­ced to consult about the affaires of the towne and other occasi­ons one with another.

The bonds of Religion and naturall mercy binds some­times to keepe company with such,3 Bond. for the soules of all men should labour to doe good unto all, so farre as necessity re­quires and opportunity is offe­red thereunto, for wee are bound to preserve the honour, life, goods, good name of any man, what ever he be, be the company never so wicked yet the duty is good and holy.

Therefore I say wee must not close with men in unne­cessary communion, so farre wee must turne away from them, 1 Cor. 5.11. 2 Thes. 3.6. withdraw your selves from them, it is a comparison taken from full Sailes, when the Sailes of a shippe are drawne, and it hath full saile, it goeth very swiftly: So saith the Apo­stle, doe not strike saile, doe not freely expresse your selves in familiarity with him, but [Page 66] withdraw your selves, Psal. 56.8 shut the dore against them, so you see the point is cleare.

For our better direction ob­serve these three particulars, first something by way of ex­plication, how far the limits of turning from the wicked doth goe, secondly the reasons why wee must turne away, thirdly the use and applica­tion.

Where may wee set the bounds and compasse of our familiarity with the wicked? for this wee must remember these two passages, some that deny godlinesse make it their trade and practise, secondly others onely deny it upon oc­casion, and though they have grace yet from both these wee must turne away.

But Object. first touching the former that are knowne to be wicked men, such as are openly naught, how farre shall wee [Page 67] carry our selves familiar to wards these.

In these particulars, first, Answ. partly in regard of the disposi­tion of the heart, secondly of the outward behaviour of our lives: In both these parti­culars we must turne away.

First how farre must the heart of a good man bee re­strained from the company and familiaritie of those that are scandalously wicked?

I answer the rules are two.

1. The Saints Rule 1 of God are bound to have a vile esteeme and a base account of those that are such vile and base per­sons. Let the Word of God rule us in this, and let us bee commanded by it, Psal. 15 4. Observe two passages, first, every wicked man is a vile man, secondly, they should despise and contemne them, it is a badge of a Christian, the note of a holy heart in whose [Page 68] eyes a wicked man is vile, a vile drunkard, a vile adulterer, &c. it is not a matter of liberty, but of necessity, as Esay 5.20. it is marvelous lying so to doe. The Scripture stiles wicked men dogs, hogs, and fooles, what the Scripture saith, wee ought to give eare unto, a drunken man a foole, a cove­tous man a foole, &c. if wee judge not so, wee judge other­wise then the Scriptures.

Where wicked men thinke it a pride and audacity for Gods Saints to esteeme basely of them, it is no such matter, be you better and they will judge better of you; should a man judge that to be Gold which is drosse, that to be Silver which is Lead, should we judge you to have the love of God when you have none.

2. The soule Rule 2 of a gratious man is marvelous secretly jea­lous, least it should be infected [Page 69] with such wicked persons, this will follow from the former by cleare, and evident, and sound ground; that which the soule abhors and that which the heart is carried with abomina­tion against, there cannot but a separation will follow, and he must needs be marvelous jea­lous of being tainted thereby.

Now wee come to the se­cond thing which was the outward behaviour and carri­age, and this also may shew a dislike.

How farre must our out­ward carriage be turned away from a wicked man.

How should a man carry himselfe toward the wicked of the world, Object. must he expresse no point of love unto them.

I answer you must beare a great deale of love towards them, Answ. and you ought to main­taine a great deale of affection to them and doe a great many [Page 70] services for them, and they are three especially.

You must labour to have a spirit of campassion, and to mourne inwardly, and be grie­ved throughly for the sinnes that are in them, and for the manifest miseries they plucke upon themselves, this was the behaviour of our Saviour Christ, Oh Ierusalem, &c. If ever you have had any rellish of mercy and compassion from the Lord Iesus, O then pitty those that want this pitty; when you see a company of drunkards staggering and a company of blasphemers stab­bing the Almighty, and drow­ning their soules in the pit of destruction for ever, if you have any mercy, any bowells of compassion within you, let your eyes drop downe teares in secret and mourne and la­ment for the misery and deso­lation of such poore creatures, [Page 71] happily enemies to God, hap­pily enemies to thee, but what of that? wee our selves were once haters and hated of God, and ran the broad way to Hell and everlasting destruction, therefore shew pitty and com­passion to such poore soules, Ier. 13.17. Oh pitty them poore creatures, they know not what they doe, if you houle and mourne in secret inwardly for the confusion that is like to fall upon their poore soules, and thinke with your selves, what must all those cursed drunkards and wretched Adul­terers, and wicked blasphemers live here sinfully, and perish everlastingly, and goe downe to hell and grave, there in ever­lasting torments never to bee comforted, never to bee re­freshed? if you have any bow­els of compassion, you cannot but mourne for them

Prayer for them in secret, [Page 72] when thou art praying to God, and seeking to the Lord for mercy for thy selfe, put into the same prayer all those that are in the gall of bitternesse, and in the bond of iniquity, put up a petition for the drunkard, put up a petitition for the adul­terer, as thou desirest God to save thy soule, so intreate the Lord to turne the heart of the drunkard, &c. Remember what Abraham did for Ishmael, O let Ishmael live in thy sight Lord, so pray you, Oh that such a drunkard might have his life amended, O that such a profane heart may live in thy sight Lord.

You must use all meanes to reclame them, you must re­prove them sharpely, counsell them compassionately, and strive with them mightily that so you may bring them home to know the things be­longing to their peace here, and [Page 73] everlasting happines hereafter.

Now we are to enquire, whe­ther wee must not turne from such as heretofore have not beene noted to be wicked per­sons, but such as hath receive­ved mercy and favour from the Lord.

It may be in these two cases that followes, Answ. that is not onely left to a mans liberty, but a du­tie of necessity, which God hath laid upon us to turne a­way from such.

Those that have professed Christianity,1 Case. and approved themselves outwardly to the Church of Christ, yet notwith­standing, if by reason of in­ward corruptions or temptati­ons or occasions pressing in up­on them, they fall foulely and scandalously into some notori­ous, offence, then wee should turne away from having any inward society with them for the while, till they have upon [Page 74] sufficient proofe by their humi­liation and reformation, and if it be possible they have given satisfaction publikely to the Church of God, 1 Cor. 5.9. the reason of this is pregnant, for the truth is, such falls give a good ground of suspition, that there was never yet any sound grace wrought in their hearts; I doe not say a ground of con­clusion, but of suspition, that the worke was not sound, nor this grace sincere in the heart, because he hath sinned so foule­ly, and fallen so fearefully. For how ever the Saints fall so foulely, yet this is ever ob­serveable, it is not ordinary, as few be drunke, few commit adultery after their conversion, they have their infirmities and weakenesses, and though they may fall extraordinarily, yet ever observe as that their fall is foule, so their repentance is great, as in David, He roared, [Page 75] &c. and marke it, after the Saints of God have repented of their falls, who ever read that they fell into the same sins againe.

A man that hath lived in the bosome of the Church,Case 2. and hath beene conceived and judged in the course of reason and charity to be in the state of grace, yet notwithstanding if he come to this passe, that hee is obstinately incorrigible, though the fault be but small, and not knowne of many, if yet he will not yeeld, when all arguments are answered, and all pleas removed, then shake hands with him, and have no familiarity with him for the time. This I take to be the scope of the Text, Matth. 18.15. It skils not what the matter of the fault be, but what the incorrigiblenesse of the parties. 2 Thes. 3.14. observe it, it is very reasonable a man [Page 76] should doe so, for he that will not receive good by the society of the members of Christ, it is fit hee should be cast out from having any communion with the members of Christ. For what is the end of Communi­on, but that men might be in­formed; now if a man will not heare nor be convinced, it is fit he should be deprived of the comfort of the societie of the Saints. I reason thus, he that may be excommunicated pub­likely, may be separated pri­vately from the company and intimate societie of the Saints; but he that is obstinately incor­rigible may be excommuni­cated publikely, therefore hee may be separated from the so­cietie of the Saints.

1 Rea.Because it is the practise of much love, nay of the greatest mercy that a man can shew to a wicked profane wretch, I presume you will hardly think [Page 77] it so, you will say, this is love indeede, when a man cannot looke upon another but he must disdaine him, doth a man shew mercy to another when he will not keepe his compa­ny, if this be your love, God blesse me from such love; take heede what thou sayest, God blesse thee from folly and not from this love, and you shall plainely see it so, because this course and behaviour is that, which God hath appointed as a speciall meanes, it is that which is marvellous helpefull and usefull, and profitable, to withdraw a wicked man from his wicked course, and worke sound repentance in his soule, therefore it must needs be an argument of great affection, 2 Thess. 3.14. Note him, why? that he may be ashamed, now hee that is ashamed of his course, is in some way and rea­dinesse to forsake and abandon [Page 78] his course; For shame implieth these three things.

First, he that is ashamed of a thing seeth the vilenesse of a thing: secondly, he seeth him­selfe vile and base, and that discredit is like to befall him by reason of the vilenesse of the thing: thirdly, hee labours to keepe himselfe, that dishonour and discredit may not fall upon him, and he labours to keepe himselfe from such occasions and practises which may bring this discredit upon him: so this is the next way for thee to make him ashamed &c. How justly may such a one reason with himselfe, when hee seeth the Saints of God are weary of his company, and loath to converse with him, how vile is my course, how base is my sinne and ungodly practises, what reason have I to loath my sinne, therefore let me for ever abhorre these base [Page 79] courses, that makes mee to be a­bominated of the Saints and servants of the Lord.

This Reason concernes our selves,Ground 2 that we may not be de­filed, that we may not be infe­cted with their wicked courses, and polluted with their socie­tie. It is in this case with sinne, as it is with the plague of the body, he that will be cleare of it, the old rule is, flye farre e­nough, flye soone enough; hee that is with those that are in­fected, likely he shall be infe­cted: so it is with sinne, which is the plague of the soule; hee that hath a plague sore blosso­ming, hee that hath a tongue belching forth his venome a­gainst the Lord of host: he that hath a plague sore of drunken­nesse, a plague sore of adultery, if ever you would be preser­ved, then goe farre enough, flie soone enough, the Ale-house is the Pest-house where [Page 80] the plague is, the drunkards are the persons infected: if thou wouldest be cleare, come not neare them. Joseph learned to sweare when he was in Pha­rohs Court, and Barnabas with dissembling, when he saw Pe­ter halt before him; so it is said the Israelites mingled them­selves among the Cananites, and learned their workes, as they say, one rotten apple spoiles all the rest, and one scabbed sheepe infects the whole flocke, with the fro­ward we shall learne froward­nesse, &c. It hath beene the bane and ruine of many a man, and hee hath carried this com­pany keeping to his grave, nay happily to hell, &c. This is the cause why the Lord is constrained, when all reasons prevaile not, when all argu­ments perswade not, the Lord is faine to bring him out by an almighty hand, unlesse the [Page 81] Lord let in the fire of hell on the conscience of the drunkard and tire him out of his base cōpany, there is little hope that the meanes of grace will work upon him for his good, there­fore flie farre enough. Prov. 22.24. 1 Cor. 7.6. sinne is there compared to leaven, now lea­ven doth not that which is only next it, but the whole lumpe; so marke the Apostles Argument. A wicked man comparably doth not onely leaven him­selfe, but hee leavens all his company, all that converse with him, and all that main­taine familiarity with him, with the swearer thou wilt sweare, with the dissembler, with the lier, &c.3 Argu.

Because it is a speciall meanes to fit us, and so to furnish our hearts to be much more ready and chearefully enlarged in a constant and holy performance of all good duties that God re­quires [Page 82] of us, and to discharge all those holy duties which ought to be performed by us, Psal 119.115. as if hee had said, untill you be gone, there is no doing for me, the presence of the wicked and Gods sincere ser­vice cannot stand together, hee that will keepe the company of the wicked, cannot keepe the commandements of God, hee that wil not depart from them, God will depart from him; therefore away with these. Observe the manner of the phrase. David presumes this, that ill company is not so much the breach of one commande­ment as the breach of all Gods Commandements, as who should say, I shall keepe the first Table, not the second, &c. he saith not I cannot keepe the Sabbath, or pray, &c. but I can­not keepe the Commande­ments.

The company and societie [Page 83] of the wicked doth hinder a man in keeping Gods Cōman­dements in three particulars.

First it takes off the fitnesse and disposition of the soule to the performance of any service,1 Parti, that when the heart is some­time teachable and pliable comming to God, when there are some good desires after God, when wicked company meete it, plucks all these up by the rootes, and if his conscience will not suffer him [...]o doe as they doe, O then there is cause enough of gibing, and tanting, and scoffing extremely, your conscience, saith the d [...]unkard, will not suffer you to be drunke, your conscience, saith the swearer, will not suffer you to sweare, O you are a tender conscioned man? Thus if there be any desire or disposition of doing good, wicked cōpany blast it even in the [...]nd. This is the cause that many young men [Page 84] curse their companions, or else when they are going the way of all flesh, this strikes him to the heart, the time was I may say, that God gave mee some inclinations after good­nesse, and my heart was wan­dering after heaven, and mine eyes were opened, and my mind enlightened, and I had a resolution to take up good courses, and performe duties, but oh this ill company spoiled all, this was the man that cut mee off from my course, and that tooke away my dispositi­on of spirit from me, and made me twice as bad as himselfe, though hee be as bad as the de­vill.

2 Parti,Cursed loose company, it deprives the soule of the bene­fit of all the meanes, and hin­ders the successe of all the Or­dinances of God, that they can never worke upon the heart, wonder not then, though they [Page 85] cause a man to breake all the commandements of God, since the Word of God works not, nor cannot for these three causes.

First, either it keepes a man from comming under the meanes, and therefore shall ne­ver receive good thereby, loose company loade all holy courses with such scandalous reproa­ches, that they scare poore sin­full creatures from undergo­ing of them.

2 Nay further, it is the policie of all loose persons, they will appoint their meetings when they may hinder men most from the meanes that may doe them good, and this is the rea­son, that of all the dayes in the weeke, they chuse the Lords day, and of all the houres in the day, the Sermon or Prayer time is thē houre wherein they meete. And if he be resolved to attend upon the meanes, they [Page 86] then fore-stall the market, and make him have a slight account of preaching; what neede wee all this preaching? let him preach till his heart ake, who is the better for his preaching; so then if the poore soule doth come, the soule heare and cares not, if he cares, he attends not, if he attends, hee regards not, if any thing touch him, he casts it off, as if it did not concerne him.

Thirdly, loose persons, if it be so, that any thing doe remaine upon the heart, if the Lord comes home and affrights his soule, and discover his sinne, and writes bitter things against him, and the soule pro­miseth, resolves to turne unto the Lord, and to leave all, ne­ver to returne. O then what a doe is there with this cursed rabble to pecke out the good seed of the Word which is sowne in the heart, they will [Page 87] never leave plucking & haling of the poore soule, til they have made him cast away the bles­sed truth: it is with cursed ones in this case as it is with the ra­venous bird, Math. 13. Hence it is, that it they see one hang the wing a little and goe aside, they thinke the Minister hath wounded him, and they ima­gine hee will withdraw him­selfe from their company, therefore they make after the soule overcome, and thus they set upon him, why is it? how comes it? what is the reason? what is the cause, that thou art thus disquieted? what art a mad man to be troubled thus at the words of a Minister, I would never doe it while I lived, what would I care what all the Ministers in the world should say, they must say something, now let not this trouble thee; and thus they plucke the soule from under the power of the [Page 88] meanes, and haply the seede of the Word that the Lord then sowed, will never sow it a­gaine, may be it was the last time of asking, had he then withdrawne himselfe from the societie, that seede might have taken roote, and he might have beene blessed for ever, but the ravenous companions stole it away: thus then we see wicked companions keepes a man from comming to the Word; if he doth come, they forestall the power of the Word, if the Word doth prevaile, they plucke the seede of the Word out of the soule, that it can doe their soules no good that keepe company with the wicked.

3 Parti.Your cursed companions will never leave a poore sinner till they mould him even accor­ding to their owne mind, untill they bring him to their owne bent and frame: therefore note thou that keepest company [Page 89] with wicked ungodly persons, they will leaven thee accor­ding to their owne frame, and they will leave thee, the very same lusts and cor­ruptions, this is the cause of a finall and totall destruction of a world of people. There is this kind of priviledge in un­godly company keepers, that there is a kinde of army of cor­ruptions, they are the devills army, and they, fight the de­vills battels, therefore the soule is beset round with them. Were a man to fight against another man, there were some hope of resistance, or if there were two against one, there were some hope of es [...]ape, if hee could not oppose them, yet hee might slie from them: but if hee be among an army there is no way to escape: so it is with those that keepe wic­ked company, thou art beset with an army, perhaps pro­fanenesse [Page 90] hit thee not, their hypocrisie; haply hypocrisie doth not, their loosenesse, haply loosnesse doth not, then envy or some other distemper. Imagine you see a man in the midst of an army of Archers, happly though one hit him not, yet one of twentie; if one of twentie hit him not, one of a hundred may; if one of a hun­dred may not, one of a thou­sand may, one or other will hit him, he cannot avoide it, all ungodly courses, all wicked speeches, councells, perswasi­ons are but like so many ar­rowes, and thou that art in the midst of wicked persons, thou art in the midst of an army, one or other will hit thee, thy con­science will be wounded, thy soule ruinated by this meanes. This I observe by my experi­ence wicked men will never leave till others be worse than themselves; they are like the [Page 91] foggy aire in the Fenns, if a man live in the place it will be sure to arrest him; it is called the Fenne Bailiffe, and will ne­ver leave till it hath turned the humour of his body into the same nature with it selfe and then hee may live there, and have his health well enough: so it is with a company of filthy foggy drunkards, and adulte­rers, & company-keepers, they will never leave thee till they arrest thee with base courses, til they have moulded thee with their frame, then thou maist enjoy their society here, wi [...]h them and goe downe to hell hereafter, Mat. 23 15. So it is generally in this case, he that before company-keeping was somewhat tender and shame­fast, he would blush to be seene in an Alehouse & in base cour­ses; but after he hath bin a while with them, they make him twofold the child of the devill, [Page 92] now hee hath a whores fore­head, and his brow is of brasse, and his necke of iron sinewes, and dares be drunke at noone daye, &c. the reason is, hee is perfectly new moul­ded.

Instruction Ʋse 1 to the wicked themselves, you must not be displeased with the Saints of God, in that they judge meane­ly of you, and estrange them­selves from you.

But Object. you will say what care I what the Saints of God say, and doe, doe you thinke I care for their company, let them keep what company they will, I can keepe as good as they.

O take heede of this, if the Saints of God say, depart from me yee wicked: what will then the God of all Saints, if the gracious Saints will not a­bide thee here, will the God of all Grace abide thee in heaven hereafter; no no the fearefull [Page 93] sentence will passe upon you, at the great day of account, Depart from me ye cursed; there­fore labour to be senceable of this, and so be humbled and a­based for this, and labour for to be better, and then the Saints of God will love and delight in your societie.

THese words are the speech of the Lord to the people of Is­rael. From the sixt Verse of the Chapter, to the end of the se­venth we have the condition of the people of Israel in great distresse discovered, together with the dealing of God to­wards [Page 96] them, and their beha­viour towards him.

In the Chapter three things are especially considerable:

First, wee have the children of Israel Apostatizing, and de­clining from the Lord, and the sinceritie of his worship. In the first part of the Verse, Yee have forsaken me, and served o­ther Gods: Here was the de­clining of the people of Israel; they forsooke the true God, and served false gods; and as their sinnes were, so were their plagues, the Lord pursued them with heavie judgements, and fierce indignation: hainous sinnes are commonly accom­panied with great plagues and punishments, and that appea­reth in the ninth Ʋerse: Israel was sore distressed.

Secondly, we have the peo­ple of Israel crying and com­plaining to the Lord, in the time of their trouble; they that [Page 97] forsake the Lord in the time of prosperity, were faine to flie to him in time of adversitie for succour: And therefore wee shall see how earnestly they cry unto the Lord, in the tenth Verse; heavie afflictions breed hearty prayers and earnest sup­plications; their punishment was not so grievous, but their prayers were as hot and vehe­ment, They cried to the Lord, saith the Text.

Then lastly, wee have the Answer of God, in the 12, 13, and 14. Verses, where the Lord doth relate his good dealings with them: and their unkinde dealing towards him: I have delivered you, saith the Lord, out of the hand of such and such ene­mies; he reckons up his former mercies, but now he doth deny to shew any more favour toward them, because they had abused his former mercies, and that is, in the words of the [Page 98] Text, Wherefore I will deliver you no more (as who should say) goe now to the gods of Zidon, let those Idols save you now, let those Images deliver you now: but my kindnes was not regarded, my mercy was not respected, and for my part I will deliver you no more, ex­pect no succour from me at all.

In the generall, before wee come to the maine, see here the deniall of the Lord to the people of Israel, though they sought him, and cried unto him. The Point is this, Those that come unto God in prayer in their sins, Doct. they shalbe sure to have a deniall of their prayers, Psal. 66.8. If I regard iniquity in my heart, God will not heare my prayer: so it was here, though they sought God marvellous earnestly; and cried in the ve­hemencie of their spirits, yet the Lord stopped his eares, and listned not unto them, he gives [Page 99] no answer unto their cry; hee professeth plainely, he will not deliver them, he will not suc­cour them.

The Vse of this Point in ge­nerall is this: First, Ʋse of Instru­ction, wee may here see the reason why we call, and God answers not, why wee seeke the Lord, and he is not found of us in mercy and compassion, why we pray unto him, and yet he rejects our persons, and stings out our Petitions, and is angry with the prayers of his servants. The cause is, wee bring our s [...]es with us before God, and therefore we cannot receive mercy from God: The abomination of our hearts spoile the petitions we powre forth before the Lord; that he neither accept them nor shew­eth any favour unto [...] when welcome before the Lord, and bring out sin herewith as, our pride and our malice, and our [Page 100] covetousnesse, it is not praying but lying, and dissembling, and mocking, and abusing the great God of heaven; as though wee should come before the Lord to aske him leave to sinne, and intreate favour of him that wee might commit our sinnes without any disquiet, that he would give us a privie seale to sinne: these drunken prayers, these idle proud prophane prayers, and lying prayers, the God of hea­ven will not heare them, when they come from a lying, dis­sembling filthy drunken heart; thou that bringest such prayers, the Lord will not heare, the Lord will not accept, the Lord will not regard such prayers. This is the thing, I would have wicked men take notice of, that thinke to heale all in the time of distresse, with a few large desires and idle wishes, they will be proud and loose, [Page 101] and opposers of God and his Gospell, and yet you thinke God cannot but grant you what you desire, if you have but halfe an houres warning to aske pardon: no, you that live in your sinnes, and pray to God in your sinnes, you bring judge­ment upon your selves, and plague upon your soules, but mercy you shall have none, an­swer you shall not receive in this kinde, Prov. 28.9. The prayer of the wicked, &c.

The second Vse is a ground Ʋse 2 of Exhortation, Would you so come to God, that you may finde acceptance with him? Would you so call that the Lord may heare you when you call? then wash your hands in innocencie and so com­passe his Altar: this is the coun­sell God gave, Esay 1.17. Cease to doe evill, learne to doe well: and then whatsoever your ab­hominations be, they shall be [Page 102] pardoned, whatsoever your miseries be, I will ease you, Psalm. 10.17, 18. The Lord prepares the hearts of his peo­ple to call upon him, a heart mourning for sinne, and a heart loosned from sinne: when you leave sinne behinde you, and send up a prayer from an hum­ble heart and a broken soule, then God will heare you, and you shall receive an answer from the God of heaven, as he seeth you have most neede to carrie you on in a Christian course. In the Verse there are three things observeable: He saith, I will not deliver you, goe to your gods let them comfort you, for my part, I have no comfort, no mercy for such as you are, those gods you served in prosperity goe to them now for succour in the time of trou­ble: In the Verse it selfe, take notice of three things; first, that God doth deliver his [Page 103] Church, for that is presumed, I will deliver you no more (as who should say) I have pre­served you, and protected you and the like: God takes this for granted, and they found this by experience. Secondly, God sometimes denieth suc­cour to his people, I have done so, but now I will deliver you no more; I have no more mercy for you to succour you in the day of trouble. Thirdly we have the cause of this: Where­fore, that is, because you have served other gods, and depar­ted away from my worship, because you will not reforme your wicked wayes, I will deli­ver you no more First, for the former, God doth deliver his Church. The Doctrine is this, Doct. The Lord is the deliverer of his Church and people in the time of trouble: the Church is in great misery it is confessed, and the Church hath beene delivered, [Page 104] it cannot be denied; now I must adde the third (namely) That God is the Author of the delive­rance of his Servants: Doct. The Scriptures are marvellous pregnant in the proofe of this, two or three witnesses will cast the cause, Psal. 3 last. The Prophet David attributeth this as a matter of proprietie to the Lord, Salvation belongs unto the Lord; it is not to be understood of spirituall redemption onely, but also of temporall delive­rance in the time of trouble: It is that observeable, Ier. 14.8. It is as I may so say, one of Gods Names whereby hee is knowne to his Church, and whereby he shewes himselfe, Oh, thou the hope of Israel, and the Saviour thereof in the time of trouble. It is not meant in re­gard of spirituall redemption still, but in regard of temporall deliverance from those trou­bles that doe betide, and those [Page 105] grievances that lie upon, and those heavie burthens that presse downe the Church of God, and therefore how ever it is true, there are many meanes used, and many helpes appointed by God for his peo­ples good; yet it is not men, it is not the policie of the wise, it is not the power of the migh­tie, it is not the fence of the Walls, nor the strength of the Castles, it is not the number of the Souldiers, nor the skill of the army: but it is the Lord that is the deliverer of his people, as we may see Psal. 44 4 Com­mand th [...]n deliverance unto Ia­cob: the Lord hath deliverance at command, the Lord can bring, keepe and succour as he seeth fit, nay it is that which God takes and challengeth to himselfe, as that hee will not have any other to share in, hee will not have any other part stakes with him, in the per­formance [Page 106] of goodnesse and mercy to his children, Deut. 32.39. It is that the Lord takes unto himselfe, salvation is mine, preservation is mine, the issues of life and death, are onely in the hand of the Lord, the point then is plaine enough, we will open the ground of it, the which the cause now re­quires, being a remembrance of that miraculous deliverance from the Gunpowder Treason; The grounds of the point, are foure, The first is this, God is infinitely wise, and onely knowes how to deliver his people, men are driven to their wits end many times, they see no meanes offered, no meanes appointed, they can sinde no cause how to succour themselves in the time of di­stresse, but he is an experienced deliverer, 2 Pet. 2.9. God knowes how to deliver his, when enemies are practising [Page 107] beneath, and digging deepe in their devices, the Lord sits in heaven, and seeth all, and laughes at them; all their pra­ctises he observes them, nay the Lord knowes all the pur­poses, policies, and engines, which the wicked purposes to contrive, before they contrive them, as when David was in K [...]ylah, hee asked the Lord, will Saul come, aye saith God, and will they deliver mee into his hands, they will deliver thee saith God; the Lord knew what the men of Keylah inten­ded, before they shewed their malice, therefore hee makes way for the escape of Da­vid.

Secondly, as God onely knowes, all the engines and policies and practises of the wicked, when they are devi­sed in the depth of the earth, as the Psalmist speaketh: Let them doe what they will, and [Page 108] endeavour what they can ne­ver so cunningly and secretly, the Lord knowes them. But secondly, the Lord is onely able and sufficient to deliver his in want of meanes, above meanes, nay against meanes, 2 Chron. 14.11 When Asa was in great extremity, when there was five hundred thousand came a­gainst him, the greatest Army we read of in holy Scriptures, and not many more in profane Stories, the Text saith, Hee cried unto the Lord, and said, thou canst deliver by many or by few; God could save Asa and his Nobles, though he had no Army at all; for observe it, this All-sufficiencie and abilitie of God, in delivering his chil­dren in time of troubles, will discover it selfe in three bran­ches, and they are the particu­lars of this second generall.

First, the Lord provides meanes, before any meanes [Page 109] can be Psal. 47. the last Ʋerse, all the shields of the earth are the Lords; all the shields in Spaine, Germany and Den­marke, and England, they are all the Lords, all meane be­fore they are, have their being from the Lord, and Esay 54.16. the Text saith, there was no Smith before God created him, nor no coales before God made them, so that there are no meanes but they came from God.

Secondly, God workes with all meanes before they can worke, as there is no meanes unlesse God provide them; so the meanes that ar [...] can doe no­thing unlesse God worke with them, Psal 18.34.39. we shall observe it, God doth not onely give David armes, but hee teacheth his armes to warre he doth not onely give D [...]vid hands, but he teaches his hands to fight, he doth not onely give [Page 110] him strength, but hee girdeth him with strength to the bat­tell, so that all meanes in the world, further than God is pleased to goe out with them, they are like the withered hand of Ieroboam when the Prophet cried against the Al­tar: Ieroboam stretched out his hand, and he would plague the Prophet, and he would impri­son him, but alas, his hand withered, so all the armies, all the plots and policies, are like withered hands, unlesse the Lord come with them.

Thirdly, it is the Lord that gives successe to all the meanes, when they are improved for the deliverance of his Church; so that as there is no meanes unlesse the Lord provide them, as those meanes can doe no­thing unlesse the Lord worke with them: so these meanes can obtaine no issue, they can compasse no good, unlesse the [Page 111] Lord be pleased graciously to breath upon them, and give successe unto them: therefore when the Midianites thought to have carried all before them, and quite to overthrow the people of Israel, because they had a mighty army, yet the Lord defeated their pur­pose, and turned their swords into their owne bowels. Thus we see the ability and suffici­encie of the Lord in delivering his people, it is he that gives all meanes, it is he that workes with all meanes, it is he that gives successe to all meanes. In the third place, the Lord is marvellous gracious and mer­cifull and tender over his peo­ple; as he is every way suffici­ent for to doe them good, so he is marvellous carefull of their good, Esay 63.9. in all their afflictions he was afflicted; many a man hath power and wisedome and all, he knowes [Page 112] how to helpe another, yet he wants a heart, he wants pitty and compassion whereby hee may lend succour to those that stand in neede thereof: but it is not so with God, but in all the afflictions of his people, he is afflicted with them; in all trou­bles, he is in trouble with them; in all banishment he is in banishment with them.

Fourthly, as the Lord is mer­cifull, and loving and free and tender-hearted toward his peo­ple, as ready to helpe them as they are ready to call upon him; so lastly, the Lord is mar­velous watchfull, to doe that which he is able and willing to doe: we know what the Text saith, Psal 121.4. Hee that keepeth Israel, neither slumbers nor sleepes. Nay, he is excee­ding zealous for Israel: That is the phrase of the Prophet: Let us summe up the Point then, and see the issue of all, and the [Page 113] case will be marvelous cleare: If it be so, that God onely knowes how to deliver his people, if he be able to doe what he knowes, if he be mercifull to doe what hee is able, and if he be watchfull to doe what he is willing, then God must needs be the delive­rer of his Church.

We come now to the use of the Point, and so we will pro­ceede to the next. It is great pitty that we should so behave our selves, that this God should not succour us; but say, He will deliver us no more, but let us make use of the Point in hand. And the Vse we are to make is this;

Is it so, Ʋse that the Lord is the Author of all the deliverance and succour of his servants: 1. Then it must teach us a point of wisedome, namely, to whom we must give the praise of all our marvelous delive­rance [Page 114] and preservation wee have enjoyed, to whom it is, wee ought to render all the glory of our protection and safetie, that hath beene conti­nued for the space of above sixtie yeares to this Kin [...]dome; Doe as the Prophet David doth: The Lord is the Author of all, let the Lord have the honour of all, Give unto the Lord the honour due unto his Name. The Prophet David doth distraine, as it were, he is violent with the hearts of men, and he labours to wrest praise and honour from men, Give unto the Lord the honour and the glory due unto his name: the truth is, we must not sa­crifice to our owne nets, that is, we must not praise our owne power, and say, it is our power that hath accomplished it, and our wisedome that hath effected it: no, it is not our shipping, it is not our power [Page 115] or courage, or meanes that have done it. Therefore let us doe as the Prophet David doth, in the 44. Psalme, It was not my Bow that did succour me, it was the Lord that hath deli­vered me, and relieved me, and his be the praise for ever: and if all people should doe this, and ought to doe this, then I had almost said, nay, why may I not say so, why should wee not doe it more than all the world besides, for whence comes it, whence is it, that the Lord hath had an eye unto mee above all the rest, when the fire of Gods fury hath flamed and consumed all the country round about us; Bohemia, and the Palatinate, and Denmarke, when the fire hath thus burnt up all, yet this little Cottage, this little England, this Spanne of ground, that this should not be searched, nay when the sword hath ruinated, and o­vercome [Page 116] all the other parts of Christendome, where the name of the Lord Iesus is pro­fessed, we sit under our Vines and Figtrees, there is no com­plaining in our streets, our wives are not husbandlesse, our children are not father­lesse: marke the reason and ground of all, is nothing else but Gods mercy towards us, and above all, here is seene the abundant goodnesse of the Lord, notwithstanding our un­thankefulnesse and careles­nesse, we yet continue to be a nation, there is no other reason to be given of this, but Gods love will have it so, when as in other Countries, here one is banished from his house, ano­ther from his country, that we are here this day to call upon the Name of the Lord, this is evidence enough that it is the Lord that delivers England: and shall the Lord doe this, and [Page 117] shall not wee acknowledge it, shall not we observe it and re­member it for ever, shall not wee score up the kindnesse of the Lord, and set up pillars of his preservation and records of his mercy to our soules for ever; and above all other deli­verances, that in 88. was a great deliverance, but we specially record that upon the fifth of November: this wee record unto all posteritie; and let us but cast our thoughts upon the malice of our enemies, and then it cannot but be confessed that the Lord hath delivered us: it is the Lords owne worke; and this shall appeare, if we com­pare the practise of the wicked, and the deliverance of the Lord together agreeably, three things in the former may be observed, three things in the latter may be considered, and doth shew that God onely de­livered, if we looke to the ene­mies [Page 118] of Gods grace and Gos­pell, three things will make it appeare, that none but the devill could devise that plot, and if on the other side, wee consider the succour and deli­verance the Lord did lend, it will appeare that none but the Lord could deliver us and suc­cour and relieve us. Let us con­sider three things in the Gun­powder plot. First, observe their policie; secondly, their malice; thirdly, their stout­nesse, whereby it will appeare, that they intended the whole ruine, not onely of us, but of the Gospell, they thought to have carried the matter so cun­ningly, that it should never have beene spied, nay, so fiercely, that it should never have beene recovered; first, for the former, behold in the forefront the depth of their poli­cie the place, that is marvel­lous fit, the conveiance mar­vellous [Page 119] easie the pretence mar­vellous unsuspected, for they have a seller, it is in the earth, and hard by the water that they may convey things thither: and what can be alleadged bet­ter than barrells of beere for a seller, and therefore no man questioned or imagined, that there was any matter of trea­son intended against the State: Secondly, as their policie was great, so the rage of these sin­full persons was beyond mea­sure hellish; for murther is so unnaturall, that the earth groanes under it, and the Sunne blushes to behold a murtherer: but to stay a Magistrate, the Law of Nations and Civilitie loathes it, but to lay hands upon the anointed of the Lord Rea­son and Religion, and the law of all Nations condemnes it to the pit of hell. It was not the bloud of a subject they did in­tend to spill, nor of a Magi­strate, [Page 120] that they did desire to take, nor yet the bloud of the King they sought for, but when the best of the Cominaltie and Gentrie of the Land were as­sembled, the choisest of the Nobles and the Councell, the King himself, the highest of all degrees, and the choisest of all estates, when King, Queene, and Nobles were there assem­bled for the glory of God, and to enact good lawes for this Common wealth, now these in that place in one houre, in one instant should all have beene miserably blowne up and torne in peeces, so they should not have beene found, or being found, should not have beene knowne that they might be buried according to their degree: This is that matchlesse villany, and that unconceive­able trechery, which the Pa­pists had contrived, and had not God delivered us (blessed [Page 121] be his name, he did so) but had he not delivered us, we may easily conceive what the successe would have beene. Oh the lamentable confusion that would have beene in every corner of the land, when a mans goods should have beene taken from him, and no law to helpe him, nay, his liberty should have beene deprived of, and his bloud should have beene shed, and no man to re­lieve him; therefore since this might have beene; and since the Lord hath preserved us, that it is not so, score up this goodnesse, and thinke of this kindenesse of the Lord. This is the fruit of Popery, and the practise of the Papists. Oh that you would loath such savage crueltie worse than hell it selfe. Adde hereunto the third thing we must take notice of, if any thing more may be con­ceived to manifest the hainous­nesse [Page 122] of the fact, the actors of the worke tooke the Sacra­ment upon it, that they might not goe backe from the per­formance hereof: what cursed wretches were these, not one­ly to commit sinne, but to make the Lord the Author of it, nay, to make the Sacrament the scale of the desolation of the Church: Could the devill doe more, I thinke he could scarce endevour to doe worse: this was their policie, and it should have beene our misery, if the Lord had not delivered us. Thus we see the policy, their malice and resolution that we are defended from this malice of theirs, and succoured from this policie of theirs, there is no other reason can be rende­red, but the Lord is the defen­der of his people; it was by his, power that wee were delive­red, and that we are a Nation this day, it was the Lords [Page 123] worke, and to him we ought to returne all the praise; so much for the first Vse of the Point.

The second use is this If God Ʋse 2 be the deliverer of his people: Then it is a great ground of confidence to beare up the hearts of poore soules in affli­ction, if God will deliver, who can destroy, if God will keepe, who can hurt: thinke of this in the day of triall, and in the time of extremitie, thinke of this that God never leaves nor forsakes his ser­vants, he will say to the South, give up, and to the North bring backe my servants from farre, and my daughters from the end of the earth: We that are assembled here, if it had ta­ken place, many of us had beene scattered, and the chil­dren that have beene borne since had not now beene here: Therefore if the Lord shall [Page 124] shall send desolation upon the Land, and wee be scat­tered one from another, yet uphold your hearts and sustaine your soules, the Lord will say to the South give up, and to the North keepe not backe, but bring my servants from farre, and my daughters from the end of the earth, he will restore those little ones againe, and they shall live to praise his Name, and magnifie the great­nesse of his power, he can de­liver against all meanes, against all hopes and expectations; thinke this against the time of trouble: the enemy is very strong, and we are weake, if you expect any strange extre­mity intended against us, thinke of this against that time, though the policie malice and power of the enemy be great, and we are weake and feeble, yet the Lord is still the delive­rer of his servants, and behold [Page 125] the salvation of the Lord, the Lord hath power enough still, and can over-power the power of the enemy, the Lord hath wisedome still, and can defeate the policy of thy enemy: thinke of this, and heare for after times.

The last Vse is an Vse of ex­hortation: Ʋse 3 Hath the Lord done all for you, then you will save me a labour, what will you then doe for God againe, me thinkes you that are here this day, should all come, and re­solve to consecrate your selves, your soules and bodies, to give up all unto the Lord, it is hee that hath delivered you, let him have obedience from you, it is he that hath maintained you, therefore give up liberal­ly all that he hath bestowed upon you, Luke 1 74, 75. see the Collection there made; He hath delivered us from the feare of our enemies, that we should [Page 126] serve him in righteousnesse and holinesse all the dayes of our lives. God hath redeemed us from the jawes of hell, and the bond of the devill, (to what pur­pose) that being redeemed from the devill, and from our temporall enemies, we should live in basenesse, and loose­nesse, and dishonour him as he hath delivered us? No, but to serve him in holinesse and righteousnesse; not in Holi­nesse onely, in regard of the first Table, but in Righteous­nesse also, in regard of the se­cond Table, and before him, that is, in Sinceritie, and all the dayes of our life, that is, in the dayes of grace and prospe­ritie, as also in the dayes of af­fliction: therefore say, the Lord hath delivered us in Eightie eight, and in the Gun­powder treason, to what pur­pose, therefore call upon one another and say, our lives, our [Page 127] substance and all we have is the Lords, therefore let us serve him, and glorifie him, 1 Sam. 27.28. when Hannah asked a child, and the Lord heard her, when she had the child, shee returnes, and marke how she pleads, I prayed for the child, and the Lord heard me, there­fore I will give him againe un­to the Lord. You Fathers of Israel, and Daughters of Sa­rah, men and brethren, thinke of it: Nay, I goe further, you little ones that are preserved this day that you live, you may thanke the Lord; if Eightie eight or the Gunpowder trea­son had taken place, where had you and your fathers been; but if children will not, or can not, yet you mothers teach them, and fathers instruct them, thinke of it, and joyne all in the same resolution, doe as Hanna did, present all you have about you before the [Page 128] Lord, and say, these children are thine, we begg'd them in Eightie eight, and in the Gun­powder treason, they are thine by creation, they are thine by preservation, it is the Lord that hath delivered us from the jawes of the Lyon, from the power of malicious enemies, therefore now joyne hands and hearts together, and say, Lord blesse goods and chil­dren, all we have is thine, we consecrate all to thy Majestie; had the Papists prevailed, had the Powder plot taken ground, we had beene defeated, but thy power resisted them, and thy wisedome defeated them, therefore all is thine, and wee render all unto thee. Thus I charge you, give up all unto the Lord, he gave all at first, he hath preserved all hitherto, therefore give up all to the Lord, as you have received all from him.

The second part of the Ex­hortation is this, as we must consecrate all to God that hath given all, so secondly, here is a point of wisedome, Labour to be in league with this God. Oh that I could perswade you to tender your owne comfort. If you heard the enemies were landed, you would runne a hurry and say, how shall we be saved and delivered? what course shall we take, and whe­ther shall wee goe? Now learne a point of wisedome, and labour now to be in league with that God, that is the deli­verer in the time of trouble, make God on your side, and then all will goe well with you; deliverance is not in men, it is not in power, it is not in policie, it is not in shipping, it is onely of the Lord, in whom you may have it and frō whom you may receive it, perswade your hearts therefore to be [Page 130] in league with this God, and to joyne sides with the Lord, that in the time of trouble, he may plucke you out of the paw of the Lyon, that he may turne the heart of the enemie to­wards you; if he should come, God grant he may never come; but in the meane time we shall doe well to provide against the day of triall and misery, which is like to approach unto us. I say no more, but conclude this Point, with that, Joshua 9. as the Gibeonites dealt with Ioshua, so deale with God, at the 11. and 12. Verses: when the Gibeonites heard wha [...] Ioshua had done, that he had subdued all enemies, and slame all Kings that came against him, and gotten a great victory; what course tooke they? they laboured to make peace with Ioshua, they saw he was com­ming against them, and that the Lord had given him excee­ding [Page 131] strange victories: Now the Gibeonites come to Ioshua in Gigall, and tell him we are men of a farre country, and wee have heard all that the Lord hath done for you in Egypt, and what he hath done to Sihon King of Heshbon, and Og King of Bashan, wherefore our Elders said goe and meete them, and say we are thy ser­vants, make a league with us. They heard how God had de­stroyed Pharaoh, and his hoast that came against his children, and how hee delivered divers Kings into their hands; there­fore now they seeke to get fa­vour with Ioshua. We are thy servants, now therefore make a league with us. Let this be your course: have you not heard of the greatnesse of God who succoured you in Eightie eight, and who was it that made good his promises unto us in all extremities? It was [Page 132] the God of Israel, the Lord did all this; doe as the Gibeonites did, therefore humble your soules and seeke to him, and say, we are thy servants, onely make a league with us, make peace with us; a league defen­sive, and a league offensive, that the Lord may deliver us and stand by us, that the Lord may be at peace with us, that in the day of trouble we may receive comfort and grace from him: so much for that Point. But this is that which cuts our hearts, and damps a mans endeavours, and makes his heart breake almost: aye, but what if God will not deliver, and make a league with us, a shame it is, and a sorrow it should be that ever we should so behave our selves towards this God, that he that hath delivered us, should give us a flat den all, and say, goe to your Cups, you that are [Page 133] drunkards, and to your whores, you that are adulterers, those are you gods, let them now de­liver you, I will deliver you and save you no more. Re­member the time was, I have heard you, and delivered you, but you turned my grace into wantonnesse, Therefore I will deliver you no more. This will be a heavie doome, if God thus answer us. I come there­fore to the second Point The estate of Gods Church may be Doct. 2 such, that he may lend no further succour and deliverance unto it. It is that which God doth here professe peremptorily, I will deliver you no more, you have not acknowledged what I have done heretofore, nor walked worthy of it, therefore I will now stay my hand and deliver you no more. The Point is cleare, The estate of Gods Church may be such, that he will send them no further succour and [Page 134] reliefe, Luke 21.22. It is ob­serveable, when the day of Ie­rusalem came on, and when desolation should come upon it, the Lord calls them the dayes of vengeance, as who should say, the Lord hath a fit season appointed wherein hee will punish his Church and people, and when the time is come, those are the set and de­terminate dayes of vengeance, and the seasons of plagues and punishments, which the Lord which is the God of all sea­sons will observe: The Wise­man saith there is a season for every thing; A time to plant, and a time to lacke up; a sea­son to doe good to a Nation, and a season to overthrow a Na [...]ion, R [...]v. 14 15. There is a harvest of vengance, when a people is ripe to ruine, put in thy sickle for the harvest is ripe: the harvest is nothing else but the desolation of a people, [Page 135] and the sickle is nothing else, but the ruine of a people, so that there is a kinde of ripe­nesse, and fitnesse for desolati­on, wherein the Lord will ex­ecute judgement upon his peo­ple, hence it is that the Lord saith, he is weary with bea­ring: nay, the patience of God is even put to a stand, Ier. 5.7. How shall I spare thee for this; as who should say, God was put to a stay, as I may speake with reverence, he was put to plea with himselfe, he knew not how to preserve his owne honour, and save them, as who should say, my long suf­fering will indure it, but my faithfulnesse will not indure it my anger burnes out against you. I have spared you often, I will spare you no more, Esay 1.24 there the Ministers of his patience are at an end. I will ease me of my adversaries, and avenge me of mine enemie; as [Page 136] if I had said, I have borne with you so long that I have beene pressed as a Cart is pressed un­der sheaves, at last I will turne you off. I will ease me of my ad­versaries, and avenge me of my enemies: therefore, Ezeck. 14.14. there are three passages to be observed when the Lord seeth the time of destruction comming on and determined, the Text saith, If Daniel, Noah, and Iob were among them, they should deliver none but their owne soules: you know if any thing will prevaile with the Lord, it is Prayer, the prayer of the faithfull; Noah; Daniel, and Iob, were eminent in prayer, yet the prayers of the best deliver not sometimes, nay, if they should joyne all together, for that is observea­ble, if they were in it, as in a draught, when a Cart is at a plunge, one or two horses can­not pull it out, but if there [Page 137] come two or three horses more stout and strong, they will plucke it out, or teare all in peeces, but if these three should joyne all together their prayers and desires for a peo­ple, the Lord saith, As I live I will not save them: the Lord takes an oath of it, now what­soever the Lord sweares to, it is undoubtedly accomplished, that shewes immutabilitie of the decree, other threatnings may be dispensed withall, but as I live saith the Lord, though they all pray and joyne toge­ther, yet they shall not deliver this Nation from punishment; so then the case is cleare, you see there is a day of vengeance, a ripenesse of a people unto ruine, the Lord will beare no longer, nay he will ease him­selfe, and all the meanes under heaven cannot prevaile with him, they continuing in their e­state, but now the maine thing [Page 138] comes on, when is this time, what is this estate, when the Lord wil not deliver any more, how shall we know it? when may we feare it? how shall we judge of this condition of a people when it is thus with them? Give me leave first to discover it in generall, and then descend to particulars, the case in the generall is mar­vellous, the time when and what the condition is, when the Lord will not deliver, Gen. 15.16. this is evidently set forth. The Text saith of Abraham, that the fourth generation that should come of Abraham shold come into the land of Ca­naan: but why should they not come now? because, saith the Text, the sinnes of the Amorites are not yet full and perfectly ripe: this is the reason why Abraham and his posterity shall not take possession of the land of Canaan for the present, inti­mating [Page 139] that if the sinne of the Amorites had beene now full, the Lord would have brought his people into Canaan and de­stroyed the Amorites, they should not have continued, but because they were not yet ripe, therefore the Lord doth still beare with them; so then when the sinne of a Nation comes to full ripenesse and perfection, then the truth is the Lord will save and deliver no more; now the ripenesse of an estate and condition will appeare in two things, as it is in other things, in fruit, and in the body of a man; wee say a child is come to full growth when two things befall him: when he hath attained his full big­nesse, and when he is come to be full of strength, we say then, he is as good a man as ever hee will be; so it is in the nature of sinne: when sinne is come to the full bignesse and strength [Page 140] and power it is the deadly symptome of desolation and confusion of a Nation where such kinde of sinnes are, there­fore marke it, this is the cause generally to be observed and concluded.

Now I come to the particu­lars, and here I must stay a lit­tle, because the point lieth here, and I must shew two things, first, when sinne is come to the full bignesse, and when it is come to the full strength and ripenesse, and when these two are proved, the Case will be cleare; when a destruction of a people is determined of God, and will be effected by God: these things belong to every soule of you, if you have not hearts of Christians about you, but even of humanitie, as you are men, that belong to the same Country, and live in the same Nation, these things belong unto you, therefore at­tend [Page 141] thereunto. And first, I will open the first thing, and shew you when sinne is come to the full bignesse, and that it may be discovered by two things. The first is this, when sinne is growne universall, and common, and generall, so that corruption is as it were crept into every corner and coast of the Nation, nay, it accompanieth every sort and condition of men, in every place, in eve­ry village and towne: I must confesse, that amongst a world of people some there will be, that will keepe their garments unspotted, and themselves un­defiled from the courses of the wicked, but this is not the meaning of the point: but sinne is said to be generall, when the face of a Church and a Com­mon-wealth is over-spread with base abominations, though some particulars be preserved, and some few keepe [Page 142] themselves unspotted there with, what is that to the maine, what is a handfull to the multitude, what is one family to a towne, or one in a family, or one streete in a citie? When sinne overwhelmes the whole face and course of the Church: when for the gene­rall, almost all sorts and con­ditions of men depart from the Lord, Gen. 6.23. this we shall observe is the very note that hastens desolation and disco­vers the bignesse of sinne: All flesh had corrupted their wayes, and God saw that the earth was full of violence, be­hold here is universall inju­stice, prophanenesse and con­tempt of God and his ordinan­ces, all flesh had corrupted their wayes, all kindes of men, great ones, poore ones, honou­rable ones, base ones, all in all places and conditions, they all runne in the streame of ungod­linesse, [Page 143] therefore marke in the 6. Verse, the Text saith, It grieved the Lord at the heart that he had made man; God was inwardly vexed with his peo­ple, and then hee begins to make an end, a Deluge of sinne, and a Deludge of destruction, a sloud of wickednesse over­flowed the old world, there­fore the waters drowned the old world: Looke as it is with a Garden, if all the good fruite and herbes be spoiled, onely here and there a roote of an herbe, but all the rest is like a wildernesse, then it is time to digge up the ground; so when wickednesse in a Land is growne like a wildernesse, drunkennes and swearing, like a wildernesse, here and there is a Saint of God and a poore soule, that walkes in sincerity, but for the common, the gene­rall sort deny the power of godlinesse; when it is come to [Page 144] this passe, this is the time for desolation and ruine; goe to and fro through the streetes of Ierusalem, and see if there be any that doth righteousnesse; it was a strange desolation of righteousnesse, (as if the Lord had said, goe from towne to towne, and see if there be any Magistrate abiding, or any Churchwardens abiding, and marke, he goeth to the poore, and they know not the judge­ments of the Lord, then he go­eth to the rich, and they know it, but they breake all bonds. Now marke what the Lord an­swereth, Therefore a Lyon out of the forrest shall slay them, and a Wolfe of the evening shall de­voure them, because rich and poore and all were backesliders, the Lord beset them with plagues, with Lyons and Beares, and Wolves, that is, ravenous enemies shall rend and teare them in peeces and [Page 145] none shall deliver: As it is in a man, if all the bloud & spirits be infected, if the substantial parts, the head, the heart, & the liver be consuming and rotting, there must follow a totall ruine of the whole man, because there is an universall kinde of corruption. Looke as it is in the building of an house, when the maine pil­lars begin to rot, & the suppor­ters of the house moulder a­way, there is no supporting of it, but it must be made new, or else it will fall down; as it is in the body naturall, so also in the body politique, as in the house, so in the estate, when there is a kinde of rottennesse in the body and estates, when the head is sicke, and the heart heavie; When the children ga­ther stickes, and the father kindles a fire, and the mother bakes cakes to the Queene of heaven: this is when young and old, and all conspire together in wicked­nesse, [Page 146] the Lord sendeth fire from heaven & none shall quench it, Ier. 7.18. they all were busie to performe idolatrous worship, father and mother, children and all, and saith the Lord, Doe they provoke me to anger, & not them­selves to the confusion of their owne faces: so it is when the husband and the wife and chil­dren, and all sweare; when the father and mother hates holi­nesse, the Lord will send fire from heaven, and none shall quench it, iniquitie swells and groweth bigge in such a case.

Secondly, the bignesse of sin is discovered, when with the commonnesse of sinne, there is opennesse joyned, when sinne growes open, and shamelesse, when the practisers thereof become bold and base in their abhominable practises: Looke as it is with a graft, when it is little it cannot be perceived, the hedge or pale may hide it, but [Page 147] when it is growne, it overtops the pale and wall, and every man may perceive it; for when sinne is committed onely by a few, when it is confined into a Cottage, or into an House, then it is not so open to the view, but when all sorts are given to it, the sinne comes to have a whores forhead, and a brasen face; sinners are more bold to oppose governors that are in place to punish it, then they are to execute the law up­on them: drunkennesse was wont to be a rare thing, as one spake, drunkennesse was for Beggers, but now it is for Gen­tlemen and Knights: this shewes, that now sinne is open and shamelesse, and therefore that it is come to its full big­nesse, and therefore wee may justly expect desolation. But in the next place you will say, how shall wee know when sin is come to the full strength, I [Page 148] answer, looke as it is grace, so it is in sinne: when a man can undergoe all trials, and beare up himselfe a­gainst all temptations and doubtings, when hee can either recover himselfe be­ing falne, or else keepe him­selfe, this is an undoubted signe of a perfect and strong Christian: so it is in the na­ture of sinne, in the body of sinne; in this old man of cor­ruption, when a sinner is come to this passe, that he is able by the power of his corruptions to withstand all the meanes of re­claiming and reformation, when hee is not bettered by them, nor cannot be wrought upon by the power of them, then hee is a strong wicked man, hee is one of the else sonnes of Satan: hee is one of the generalls of the field in the campe of the devill; when all the helpes that God hath ap­pointed, [Page 149] and all the meanes that God hath ordained for the subduing of base corruptions, yet if the sinnes that are in a family, or towne, or Nation, if the streame and tide of them beare downe all before them, the worke of the Magistracie and Ministery, and meanes ap­pointed, then it is a signe, that sinne is come to the full strength, and that ruine and desolation shall befall that person, or family, or towne, or nation, when sinne is come to that perfection, as it is in the body of a man, when a Gan­grene is spread so farre that nothing can stoppe it, no phy­sicke can remove it, it presa­geth the certaine ruine of that man, that member must be cut off, or else the body will pe­rish: so when sinne is growne so remedilesse, that all the meanes which God hath ordai­ned for the purging out of the [Page 150] same will not prevaile, then it is a signe that sinne is come to the full strength, and that such a nation or person is fit for ruine. But you will say, where­in doth this strength of sin ap­peare in the opposing the means of reformation: I answer, it appeares, in five particulars; The first is this, when a Nation or People doth not profit by all the corrections that God layes upon them, when the rodde and blowes wherewith God hath exercised them have not proper and powerfull effects in the hearts of those that have beene beaten mightily by the hand of God, when the cor­rections of the Lord, humble not a People, and reforme not a Nation, purge not the cor­ruptions, and subdue not their distempers, nor make them come home to him that smote them, this argues the strength of corruption, when the fier­cest [Page 151] indignation of the Lord is not able to crush a proud drun­kard, howsoever the Lord hath sent many plagues into this country, and into this towne, here one is dying and there an­other is taken away by the de­stroying Angell of the Lord, yet is not his drunkennesse any whit abated, that man will be as drunke and proud, and as scorning, and as contemning of God & his ordinances as ever: Thinke of it, the God of hea­ven will require it one day at your hands, when men will not be bettered by Gods cor­rections, hee will breake them in peeces; this is the course that God takes with them, Levit. 26.24. the Famine hath beene threatned, the plague inflicted and the Sword is comming, when your husbands went to racke then you were howling and crying, if the Sword come to plucke away the child out of [Page 152] the mothers armes, then there will be howling and taking notice of the abomination that harbours among you: if all the former judgements doe it not, hee will send the Sword, and there are seven plagues in a Sword; hee hath a quarrell a­gainst all profane persons that hate godlinesse: God will be revenged upon the heads and hearts of them in that day, when hee sendeth to visite them. Looke as it is with a Goldsmith, if he have a vessell or any peece in that nature that is all battered or broken toge­ther, or if there be a cracke in it, that all the scowring and ham­mering of it will not bring it out, then hee will melt it; so when the canker of a base heart, this cankar of pride and covetousnesse, when these eate into the hearts of a company of sinfull creatures, hee hammers them, hee sends plagues and [Page 153] sicknesses, but if all this will not doe it, then hee will melt them, and destroy their cur­sed generation and raise a new building that will walke with more care and conscience, and be subject with more upright­nesse, to take his yoke upon them, and if the Lord should not proceed after this manner, God could not maintaine his owne glory and Iustice: if a company of wretches might scoffe at the corrections of the Lord, and count them as mat­ters of nothing they will brave the Almighty, let God doe what he can, wee will be pro­fane, and carnall, and unjust, let God plague us, wee will be more vicious than God can be angry with us, and execute plagues upon us: when it is thus with wicked men, the Lord will make them feele his fingers, and they that will not be amended, the Lord will [Page 154] knocke them to peeces and consume them. And when we shall see the streets runne with the bloud of drunkards and loose persons, then you will say, had the hand of the Lord wrought upon us, it would not now have beene thus with us, Isai. 9.13. the Lord smote the people and they returned not, therefore what saith the Lord, he will plague and make an ut­ter ruine of them, because they would not humble themselves before the Lord, nor seeke to him, nor make their peace with him, the Lord hath seven plagues more, and he will wel­ter you in your bloud, and plucke your cursed abhomina­tions from your bosomes, then you will say. God is just and terrible, and had wee beene re­formed by former punish­ments, wee had not hence un­der this fierce rodde which we now feele.

The second signe of the strength of sinne is this, when the Lord sends peace and plen­tie, and prosperitie, and these blessings of God doe not per­swade men to love him so much the more, and use them so much the better, but they fall in love with the gift, and for [...]ake the giver; you make your honour, and ease, and pleasure, you make them gods, and depart from the Lord, which is the giver of all, then it is just with the Lord to plucke away that ease and ho­nour and preferment that you dote upon, and are addicted to, that in the want of these, you may learne to prize the Gospel, and learne to esteeme of the Lord Christ and his grace above all these contents the world can afford: now un­lesse the Lord should be acces­sary to the dishonour of his owne name, what would you [Page 156] have the Lord to doe, would you have him give you peace and prosperitie, to neglect the peace of a good conscience; by this meanes God should be as it were, the author of his owne dishonour: no, no, thinke of it; I feare it will be true, if the Lord should take away our ease and liberty, that we have made Idols off, then you shall say, if you had prized God and Gospel more than ease and li­berty, you might have had these and God and Gospel too, Deut. 28.48. this is that which will one day sticke heavie up­on your hearts; for your soules sake thinke of it, and remem­ber it; if the Lord should send the enemy upon us, and lay hardnesse over us, and wee should be made vassals unto the tyranny of wicked men, this will sticke to your hearts: had I served the Lord in plenty, and such a time when I en­joyed [Page 157] the meanes of salvation, then it had beene well with me, but I was loose and profa­red the Lords day, and there­fore it is just now, I serve the enemie upon the Lords day, I am made a drudge and a vassall and a slave to the malice of the wicked. It is just with God and righteous with the Lord, you would not serve God when time was; you would not heare the Word when time was, God will pro­vide a course for you, you shall have service enough, and God will hold you to it, you shall serve cruell and bloud-thirsty enemies, to the shame of your faces here, and to the ruine of you and yours hereafter for e­ver, 2 Chron. 36.21. then shall the land rest one Sabbath, saith the Text: marke this a­mong the Iewes; the Lord ap­pointed every seventh yeare to be a Sabbath, that the Saints [Page 158] should rest, there should be no plowing nor sowing and all creatures should rest; now they were so covetous that they would plucke commonly out of the earth, the seventh yeare, well saith the Lord, you will not let the land rest, you shall be led captive, and then the land shall rest on her Sabboth; it is just that God should plucke away these benefits, to the confusion of our face, for ever when we abuse them. Looke as it is with a wife, if she should have a servant in the house which shee loves more than her husband, what course must be taken, hee must fling him out of the house and away with him; so when wee should love God and prize his glory and truth, I, yet we will love the world, and profit, and ease, and quiet, and peace, and liberty, and we wil do nothing that may hazard these: it is [Page 159] righteous with the Lord to ca­shere those commodities, and plucke away the adulterous lover of wealth and honour and ease, that he may make a way himselfe in your soules, that he may rule in you, and take possession of you.

The third meanes is this, when corrections reforme not, and the blessings of God per­swade not men, then the Lord vouchsafeth to send his Word among his people, and that should supply the want of all other meanes, and should be more powerfull than any other in the world besides, so that howsoever the covetous Carle dotes upon his wealth, the Word should loosen his mind from it, and reveale the vani­tie of it; however corrections humble not, yet the Word is able to breake the soule, and worke the soule to an humble subjection, the Word is the [Page 160] power of God to salvation, which is able to crush all cor­ruptions, and subdue all sinnes, but sinne is come to this height that the Word is unfruitfull and unprofitable, then sinne is desperately strong, and wee are then come to the last and worst estate that can be, it is more than wee are aware of, and more than commonly wee consider of, we know not what we doe, when our hearts con­tinue in resisting the Word of the Lord, 2 Chron. 36.16. It is a deadly signe of desolation of any people: When the liberty of Ierusalem was at the last gaspe, giving up the Ghost, and there was but an inch between them and desolation, marke what the Text saith, they mocked his Prophets, and de­spised his Messengers, till the wrath of the Lord arose, and there was no remedy, here was the ground, this was the maine [Page 161] thing, that the sinne eates the estate in sunder, and pulled downe the pillars of the com­mon wealth of Iudea, you would thinke, was it so much to despise the Word of a Minister, Ah, saith the Text, the wrath of the Lord arose and there was no remedy; as if hee had said, the Lord is able to beare much at the hands of ungodly men: and me thinkes the Lord saith; I could have endured your drunkennesse, and endu­red your profanesse, had you but submitted to my Word, those corruptions might have beene subdued, but not onely to practise ungodlinesse, but to refuse the word, that should subdue those corruptions: when the Lord saw this, his wrath arose, and there was no remedy, God can endure much, though a man have many cor­ruptions in him, though many sinnes have beene committed [Page 162] by him if the soule be yet con­tent to heare and tremble at Gods Ordinances, but when a man is not content to commit sinne onely, but he will oppose Gods Word: then the Lord, like the Lyon of the tribe of Iudah, can hold no longer, then the wrath of the Lord arose, and there was no remedy, but he would lay waste the Land, when wee spill the physicke that should cure us, and cast a­way the salve that should heale us, how can we be helped and cured, this is the ground and reason of those many phrases we have in Scripture: Why? the Lord is said to extend his providence over a people, in vouchsafing the Gospell, Mat. 23. the later end; it is a well knowne place, wee will open it a little and apply it to our purpose, because it is pregnant: the Text saith, O Ierusalem, Ie­rusalem, how often would I have [Page 163] gathered thee under my wings by the preaching of the Gospell, and revealing of their sinnes, he would have gathered their hearts unto him, and would have cast the wing of his pro­vidence over a people, as they are willing to submit to the Gospell, but Ierusalem would not, hee sent his Pro­phets to reveale his will, they stoned them, therefore saith the Text, Your habitation is left unto you desolute, that is the issue, they would not have the Word reforme them, therefore they shall have the Sword to plague them, Luke 19.44. the case is evident, the Lord discovers the besiedging and the sacking of Ierusalem, there shall not a stone be left up­on a stone, because thou knowest not the time of thy visitation; as who should say, the Lord came to visite Ierusalem with mercy to comfort her, with pardon to [Page 164] cheere her, to shew her her sins, & humble her soule, but she re­garded not this kindnes of the Lord, therefore there is a siege about her, and that is very hea­vie, and take notice of it. The Lord is specially angry with a Nation, for the breach of his Covenant, and neglect of his worship, the Lord doth hate it, and is carried with great vio­lence towards those people that worship God falsely, 1 King. 13. the two last Verses, the Text saith, He made of the lowest of the people Priests: as who should say, he made a company of drunkards, and belly-Gods Ministers, and is that such a great matter? Yes, that one sin turned to the utter ruine of the house of Ieroboam, to roote him out.

Fourthly, if this will not doe the deede, but men will resist the meanes that God puts into their hands: then fourthly, this is an other evidence, that sinne [Page 165] groweth strong when there wants a competent number of mourners in a land, which might uphold it, and joyne sides against sinne and Satan, and maintaine the good of a kingdome, in despight of the wicked in a kingdome, this is one of the last succours of sup­plies a kingdome hath, how e­ver wicked men will not be perswaded and humbled, yet if there be a competent number. if there be so many as will make an army of fasting and prayer to grapple with God, they may prevaile with God for mercy for a kingdome, there is hope though the most be naught, yet the better side will prevaile, but when the flouds of iniquitie slow in amaine, so that the best of Gods people are taken aside with the streame of corruption, and be­ginne to grow carelesse, and not to oppose the sinnes of the [Page 166] times, this is a sore argument that there is almost no remedie for such a Nation, no meanes to beate backe the indignation of the Lord, Gen. 19 when So­dom could not save it selfe, ten righteous persons would have saved it, though they wold have pulled Gods indignation upon them, yet a competent number often men would have stayed the indignation, and gone be­tweene the living and the dead; so were there a propor­tionable number of mourners in a Land, though there be a company of mocke-gods, that would pull downe the indig­nation of God upon them, yet a company of godly gracious men might strive with the Lord, and uphold their liber­tie, but when corruptions are growne so strong that good men are defiled, and their hearts tainted, and their mouthes stopped, woe to that [Page 167] kingdome and people: Looke as it is with the sea-coast, when the bankes are such that they can beare out the waves, be the sea never so boysterous, there is hope of safetie, but if the sea breake all before it, there is no hope to stoppe it, so it is in this case, the bankes that beare out the indignation of the Lord, are righteous holy men, they stay the hand of God, and stop the floud of Gods vengeance; that they doe not breake in and overflow all, but if the banke be gone, if a convenient com­pany of godly men be taken a­way, then there is no hope of mercy, but the sea of Gods in­dignation will flow in amaine upon that place.

The fifth and last meanes, to uphold liberty and safetie of a Nation, is this when men begin to be sensible of misery, when they have eyes to see the plague, and hearts affected [Page 168] with the sinnes committed, and with the judgements deserved when they observe what will befall, they will use some meanes that it may not befall: but when a people grow senselesse, and benummed, and secure, in a base practise and ungodly course, that they observe not the evills committed, nor take notice of the judgements of God deserved, but lie in a carelesse secure condition, there is no expectation in reason how such a Nation should prevent the wrath of the Almighty, when they see not what shall befall, have no care to prevent what may befall, 1 Thess. 5.3. There is a warning shot before the Cannon shot, there is a watch word before destruction commeth, when they crie peace, then commeth destruction: when they quiet them­selves in their owne courses- [Page 169] when they are not onely wicked, but secure in their wickednesse, then comes sud­daine destruction, I conclude with that, Matth. 24.39. As it was in the dayes of Noah, there the Lord as it were smites men with Plagues answerable to their sinnes, they were care­lesse and secure in the dayes of Noah, and then came suddaine destruction, so it will be now, as in the dayes of Noah, when Noah, was knocking the Arke, every naile hee drave, was a Sermon: Repent you carnall and unjust oppressors, the flood is comming and desola­tion approaching, but they knew nothing, that is, they feared no such matter: Let N [...]ah say what he will, what, a flood come and destroy all the world? it will not be, it can­not be, they knew nothing be­fore the slood came, so then the issue is this, when sinne is [Page 170] growne universall, when men are shamelesse in the commissi­on thereof, and out-bid all meanes of reformation, the corrections of the Lord humble not, the mercies of the Lord per­swade not, the word reformes not, nay when the righteous are perished from the earth, and the bankes are broken downe, when there is not a competent number of mour­ners, to withstand the wrath of the Lord, nay when men are sencelesse and secure, all men commit sinne, and feare not the wrath of God for sin, then sinne comes to bee of a Giant-like strength and bignes.

Wee will now make use of the point, the case is cleare, when sinne outbids all meanes of reformation, then men are ripe for desolation, wee will first raise a ground of instructi­on, and then make way for an use of examination, and [Page 171] learne this point of instruction, that this, of all plagues under heaven, is one of the heaviest of all judgements, it is the so­rest that a wicked man should prosper and thrive in his un­godly courses, that hee should bee able to breake through the net, and come off clearely; whatsoever comes to the coun­trary, he hath what hee will, and doth what hee please, and no word reformes him, no meanes hinder him, thinke of this when the Lord pulls up the stake, and gives him the reine, and lets him goe post-haste, and hurry headlong downe to de­struction, that is the onely way to pull the soule of a sinner into the bottomlesse pit. It is said, Hosea 2. that when the Lord doth please to bring any of his people home, this is Gods spe­ciall care in the sixt Verse, the Lord prickes his fingers, and stops him, and makes a hedge [Page 172] about a covetous deceitfull wretch, that he cannot breake through but hee hath now a knocke of conscience, now a judgement of God, now a terrour of the Almighty. This is the onely way to bring a soule home to God, then shee will say, I will returne unto my first husband, but this is one of the heaviest judgements, and sorest plagues that can befall a sinfull creature, that the Lord should pull downe the hedge, and breake open the wall, and let them runne ryot, take thy course, and follow thy vani­ties, I will hinder thee no more till I have thee in hell, and then thou shalt be plagued for all together, Ier. 12.3. it is a fine phrase, when Jeremie was perplexed with the pro­sperity of the wicked, he was marvelously troubled, because of the excellency of ungodly men, at last hee quits himselfe [Page 173] with this, they were as Sheepe fatted for the slaughter. What will become of you that have all meanes of reformation, the Lords mercies and Ministers, and judgements have striven with you; what will become of you when such a creature comes to hell, the divell will make bonefires of him, but they shall make holy day in hell, their plagues shall be no­thing to theirs that have had all meanes, and resisted all meanes of grace and salvation, the di­vells will rejoyce to meete a drunkard in hell, and say, what art thou come to hell, after all meanes vouchsafed, and all helpes bestowed? the divells will make bonefires, and stand on tip-toes and crow over such persons. What, you that en­joyed the meanes of grace and salvation, what, you come to hell too; all the whole route of them will outbrave such an [Page 174] opposer of God, and his ordi­nances, hee shall bee a head blocke in hell; I will conclude the point and say no more; if there be any such here present, (as there is too many) that can bragge of their loose courses, and glory of their villanie; I drunke him under the table, no counsell shall prevaile with him, no meanes shall take place in him, dost boast of thy villa­nie in this kinde, dost glory be­cause thou thrivest in thy wick­ednesse; woe, woe to thy soule, thou art ready for the slaughter, and the Lord shall bring thee downe into everla­sting destruction; know it, God hath sayd, when the har­vest is ripe, he will put in the Sickle, and thou that art ripe shalt bee sure of desolation: Looke as it is with a sicke man, when meate cannot nourish him, when phisicke workes not, and Phisitians are at a [Page 175] stand, and all leave him, then wee say hee is but a dead man; the Phisitians have left him, thinke of it, the Lord of heaven comes to visit thee, thy sicke soule is like the sicke man, many mercies he powreth into thy soule to humble thee, many judgements, to eate out thy proud flesh; he comes to launce thee on one side, and binde thee upon the other side, but if all these will doe thee no good, it is a fearefull symptome; nay it is certaine, there was never any man so sure to dye when all meanes left him, as thy soule shall bee damned when all meanes prevaile not.

The second use is a use of ex­amination, Is this true then, when sinne growes ripe, then the Lord will not succour and relieve any more, then wee may have a shrowd guesse, and gather a soare argument of the [Page 176] ruine and desolation of any person, towne or countrey, when a Nation is as it were giving up the ghost, and draw­ing on to everlasting destructi­on, the former doctrine will be a mervelous helpe, and great succour unto us for direction in this ca [...]e: The Phisitians, one part of their skill is this, they call it a foretelling signe, whereby they have a soare guesse when the body is dy­ing, and nature growing on to dissolution; when they see such and such signes in a man, they say he is dying, why the truth saith, the Text saith, and the Scriptures professe it, where ever there is a full encrease a full strength of sinne, an univer­sall kind of incorrigiblenesse in a sinfull course, it is a deadly signe that that state, kingdome or person, is breathing out his last, and drawing to desolation, as neare as may be.

TO presse on to the words, and not to make any long Pre­face either with the commendation of this booke of Psalmes in gene­rall, or this Psalme in particu­lar, onely thus much, Interpre­ters [Page 178] observe this Psalme as a Diamond among Pearles, or as the Gold among other met­talls, or as Saul higher then his brethren there is a kinde of excellencie which Interpreters conceive to bee in this Psalme; partly in regard of the large­nesse of the matter, partly in regard of the spirit, and life, and strength that appeareth in every line therein; Not to trouble you with these ting­lings which come onely to the care, but are not sappy to nou­rish and affect the heart, onely a little consider that the Lord by the Penman of this Psalme, doth strive after a spirituall kinde of exquisitnesse, divi­ding it into 22. Parts, accor­ding to the Hebrew Alphabet, and every part having two verses beginning with the same Letter. Secondly it is observe­able, that among 176. verses there is not above one or two [Page 179] but mentioneth the Law of God, either Law, or Precepts, or Commandements, or Word, or Statutes, Testimonies or the like, as if the Prophet David had bestowed himselfe wholly, and had beene eaten up with the Law of God. The ayme of the Text is to discover the great desire that the holy Psal­mist hath, and expresseth to God for the removall of the body of sinne that was upon him, and for the supply of that grace he stood in neede of, and craved at the hands of the Lord, and the two parts of David, prayer are the two parts of the Text; the first is the evill that hee would have removed from him, first, take from mee the way of lying, the second is the great good hee needs, and begs and craves to be bestowed, upon him, grant mee thy Law gratiously.

In the former againe take [Page 180] notice of two things, the first is the nature of the sinne de­scribed, and it is tearmed the way of lying. The second is the affection David had to this sinne, he was weary of it, and burthened with it, & was desi­rous to have it removed from him, take it from me, and not onely take it, but cause it to goe away, as the Hebrew phrase carries it, it implyes an action upon an action, as the Hebrew expresseth it, if the way of lying will not goe, Lord take it away from the soule of thy servant; wee will first come to the first part, and passe breefely, because it is not the maine thing wee intend, but what is meant here by the word way? Wee must un­derstand that the passages of a mans Spirit, and the practices of a mans life and conversation are said in Scripture to bee a path or way, it is compared to [Page 181] a path way, when all the pow­er and abilitie of a sinner is spent in travelling and passing from one duty to another, from one action and service to ano­ther, as the body passeth from place to place, so the soule of a man goeth from one service to another, so that the worke of a man, whether touching the soule or his outward actions, they are sayd to be a mans way; the minde is plotting and the affections stirring, and the will choosing, and all the parts of the body are acting forth their severall workes, this is a way, this the Prophet David inti­mates, Psal. 119.9. Wherewith shall a young man clense his wayes? that is the frame of his heart in­wardly, and his conversation outwardly, and the motions of the heart, and thoughts of the minde they are the galleries within doores, and all a mans courses and carriages and spee­ches [Page 182] are the rodes and out­roomes, so that by the way is meant nothing but the cursed distemper of a mans heart, and the disorder of his life; the corruption of a man in regard of his disposition inwardly, and his actions outwardly, that is the way the Prophet here mea­neth.

Now the point wee are to treate on is this; the nature of all sinne is to be deceitfull, the course of corruption is deceit­full, it is faire in the outside, but in the bottome it will cou­zen and delude; all the wayes of sinne are crooked, and all the wayes of wickednesse are per­verse, it is the nature of all sinne in generall, and of every sinne in particular to bee counterfeit and deceitfull, this the Apostle intimates, Ephes. 4.22. Put off the old man saith the Text, that is corrupt after his deceitfull lusts, the lusts of a mans heart [Page 183] will tell him hee lies to his face.

Now the deceit of sinne is double, first it makes a man de­ceive others, corruption in the heart is like rottennesse in the roote of a tree, or in the coare of an Apple, it withers all the branches if the roote be rotten, and if the coare of an Apple be rotten, though it bee never so beautifull, it will deceive him that buyeth it, it will not bee fit for foode to him that hath it; so rottennesse in the heart and distempers in the soule, it will wither all the shewes of equity, and honesty, and up­rightnesse, that formerly were observed, Z [...]ba had a deceitfull heart, and of a servant hee be­comes a false accuser, Achito­phel had a proud heart, and of a Counsellour hee becomes a traytour, and David was won­derfully cozoned in him, it was thou my familiar that didst [Page 184] eate bread at my table: So the covetousnesse of Demas his heart made him fly off from the truth, and forsake the fellow­ship and faith of Saint Paul, and leave him in the lurch, Paul had some confidence in him, but he deceived Paul, hee had a covetous heart.

Secondly, it is deceitfull, not onely because it deceives o­thers, but it deceives the Au­thor himselfe, as it makes the sinner deceive others, so it de­ceives the sinner, it promises faire, and performes nothing in conclusion, it hath a faire outside, but the issue is nothing at all, it promiseth mountaines of riches and ease, but when a man lies on his death bed, it plagues the soule and rends the heart, Obad. 3. Wee shall ob­serve the maine cause of the couzenage of Edom, The pride of thine heart hath deceived thee, thou that dwellest in the clifts of [Page 185] the rockes, that saith, who shall bring me downe? Because shee was ferced strongly, and had men and meanes, she lifted up her selfe and said, I shall never see desolation; the pride of thy heart shall deceive thee, no body couzened her but her selfe, none deluded her but her owne soule, and it is pretty to observe concerning Ionah, hee was sent to Niniveh, but be­cause hee thought disgrace should befall him, hee should proclaime destruction to the city, and God would pardon it, and so he should be counted a false Prophet, this made him take another course, now hee goes to Tarsis, and enters into a shippe, and is gore farre, but this pride and policie of his de­ceived him, hee thought hee should have had all quiet and content and ease, no, the Lord sent a troublesome messenger after Ionah, the Winds began [Page 186] to bluster, and the Waves beate, at last they awake Ionah, and Gods anger awoke his conscience, and God with great trouble sends him to Niniveh, God made him goe downe into the belly of hell, and yet made him goe to Nini­veh too, and does his message too: Little did Ac [...]n thinke when he tooke the Babilonish garment, and the wedge of gold to inrich him, all Israel should stone him in the Valley of Achor. So Gehezai out of covetousnesse got two suits of raiment, but he little thought he had got a suite of leprosie that should cleave to him and his posteritie for ever, nay, Exod. 1. I will name onely this, when Pharaoh was to trade with the children of Israel, hee calls his Councell, Let us deale wisely, he thought all the world was his now, but when hee thought to deale [Page 187] wisely, his wisedome couze­ned him, for take notice of it, which is a thing remarkeable, the way he tooke to suppresse them did multiply them, for hard labour is the onely way for generation and multiplica­tion, and his putting of them to great paines, turned to deceit to himselfe: so then if sinne promise faire to others, and ne­ver doth what it pretends; if it promise faire to the workers thereof and never performes it, then sinne is deceitfull, sinne is a lyer: you might save mee a labour, then me thinkes every man that understands himselfe, and hath common sence will make the sence and conclusion faire, never beleeve a lyer, rea­son and experience teacheth us this; no man will place his confidence in a dissembler that will couzen him: this will be the issue of all ungodly courses; you that looke after and attend [Page 188] to any sinfull course, how ever some promise faire, and pre­tend much, glorious comforts and incouragements, if you will beleeve a loose conversa­tion, it will make you beleeve it will keepe touch, and be as true as steele, and whatsoever is promised shall be accom­plished undoubtedly, and per­formed certainely to your soules, but beleeve it not: it is in this case with sinne, as it was sometimes with Saul, when Saul would draw his fol­lowers after him, and knit their soules to him: marke how he pleads, Can the sonne of Iesse make you Captaines of hun­dreds, and Captaines of thou­sands; and as who should say, he is a poore banished man, and cannot keepe himselfe, much lesse can he keepe you, but Saul can doe all this, therefore fol­low him. So sinne will speake thus of it selfe, and say, can a [Page 189] holy conversation, a Christian way, an exact life, can these procure pleasure, and case and credit; nay, is it possible they should procure any content in this world: Iudge but equal­ly and indifferently in this case, and marke how every lust will pleade for it selfe. Whether is it more likely saith flattering and time-serving, that friends and great meanes which I will bring with me, or persecution, and opposition, w^ch wil attend a holy course, whether more like to inrich you; and ambi­tion saith, whether will great living and prefer­ment or a prison which exactnesse and curiositie hath accompaning of it, whether is more likely to advance you? and impatience saith is like to right your wrongs, you have hard dealing and measure, if you will be ruled by me, I will revenge all, but if you bee ru­led [Page 190] by patience and meeknesse you must beare all, whether is like to right your wrongs? and this is the reason that one fol­lowes revenge, and another malice, and thinkes to give himselfe full content, stop your eares, and fence your hearts, against these chanting charmes of sinne and Sathan, beleeve not one sentence or sillable, they will all deceive you, they will pretend faire, but the issue and event will not bee answerable in any measure. Alas what is it for a man to drinke a draught of poyson in a golden cup and die as soone as hee hath done? what is it to bee rich and a reprobate, honored and damned? what is it for a man to pull vengence upon his brother, and to pull everlasting destruction upon his soule, these are lyars and will deceive you, for the Lords sake therefore never re­lie upon and trust thereunto, [Page 191] and bring experience from for­mer times of the old deceits of sinne, and cast disparagement in the face of these pleas, and stoppe the mouth of these sinnes, and tell ambition, is this your honour, with Haman to be in high regard to day and hanged to morrow? then let me be meane still, is this all the content that all the carnall meanes in the world can af­ford, to fare deliciously every day with Dives, and then lie in hell for ever? Let mee live poorely rather; this will stoppe the mouth of these pleas; if a man have experience of an old cheater, if a man be noted, and have beene on the Pillery for his cheating, no man will trust him, he couzens and deceives all that ever hee deales withall, have nothing to do with sinne, it is an old Cheater, an old De­ceiver, there was never any that trusted thereunto, or had [Page 192] dealing therewith, but was couzened and deluded, there­fore, as they said, What have we to doe with Idols? So say you, what have I to doe with pride, and malice, and envie, and earthly mindednesse, and carnall securitie? they are all deceivers and cheaters: this they served such a one, and such a one, therefore I will have nothing to doe with them, Psal. 62.10. the Text saith, Trust not in oppression because the oppressour hath a weightie purse, and great friends and meanes, he thinkes to carry all before him, but trust not in oppression, for it will deceive you, so trust not to a proud heart, trust not to a malicious heart, in conclusion it will leave you in the dust, when you looke for consola­tion, you shall see nothing but misery and confusion, gall of conscience here, and the [Page 193] worme that never dyeth here­after will be the issue thereof.

Secondly, as wee must be carefull not to trust a Lyar, and depend upon a Cheater, so we must be carefull to warne o­thers of sinne; this humanity learnes us, and reason will per­swade a man to this, if hee hath escaped robbing by the highway, he tells every passen­ger, take heede how you passe by such a place least you are surprized: if a man hath taken a Cheater, hee will bid every man have a watchfull eye to the cut-purse lest he be decei­ved; much more ought wee to have a care of the soules of our brethren, you that have heretofore found by woefull experience the trechery of sin; a proud heart hath cou­zened you, and a loose heart hath deceived you, when you are delivered and freed from these spoylers and robbers in [Page 194] this nature, leave a remem­brance to your fellow bre­thren, as is is said of Lots wife, Remember Lots wife; her han­kering after Sodom brought her confusion; remember Lots wife, and bold proud wives and servants, take heede of a proud heart, I was deceived with it, take heede of a mali­cious heart, I was cozened with it, take heede of a cove­teous heart, I had like to have beene overthrowne with it, if the Lord had not beene merci­full, I had never beene delive­red from it, Heb. 4.1, 2. The place is excellent, take heede, saith the Apostle, lest you also fall short, and as if he had said, you that live in the bosome of the Church, and enjoy the meanes of grace and salvation, you thinke you must needs goe to heaven: take heede this cou­zened sixtie hundred thousand fighting men in the Wilder­nesse, [Page 195] they were deceived and ruinated, & it slew them; take you heede therefore, remem­ber their dead carcasses, and beware you, least you trust wholly to the meanes, and pe­rish in the meanes, not trusting to God, and relying upon him for your everlasting comfort: and it is that which Saint Paul leaves upon record, as a point in his owne experience, Phil. 3 8. speaking there of trusting to mans carnall confidence, if any man could boast of this, and that, saith he, then much more I, I am an Hebrew of the He­brewes, and circumcised the eight day; and if any man may boast, if any man have cause to trust upon these carnall proppes, I have more than any man, but they leave me in the lurch, and that which I counted gaine, it proved losse; as who should say, you that live, remember this, I thought to be saved by [Page 196] my priviledges, and I trusted to my performances, I thought none should goe to heaven, if not learned Paul, and judicious Paul, and experienced Paul, but these left me in the lurch in conclusion, therefore take heed that you trust not thereunto.

Wee come now to the af­fection which the holy man had to this sinfull distemper in this nature, the Text saith, Re­move from me the way of lying, take it away, that is the phrase, I will doe what I can Lord, and doe thou what I cannot, but how­ever it is take it away from my soule.

The Point is this, A good heart is in good earnest content to part with any corruption: What David did, a good man must doe, the ground is the same, and the worke of grace is the same, a good heart is in good earnest content to part with a­ny corruption, he doth not put [Page 197] off God with good words, and thinke to satisfie God with faire speeches, but it is seriously and sadly, and in good earnest content to part with any cor­ruption: Hee doth not say Lord, take away some stile out of the way, or take away some logge or impediment in the way of sinning, I would not be disparaged and disgraced and troubled in sinning, no Lord, take away the way of sinning, that I may never walke in that way more: this was the guise of the soule of the holy man; and it is so with every holy man, and Hos. 14.2. and it was so with the converted Church, when their hearts were hum­bled, and they came to seeke the Lord, they say, take away from us all our iniquitie, and receive us graciously: they doe not halfe it with God and patch it, and peece-meale it; but oh take away all iniquitie, [Page 198] even the greatest and the least and the dearest, take away all Lord, not onely the open and the knowne, but the secret and the hidden, Lord take away all iniquitie, and receive us gra­ciously: In the old Law the burnt offering was all to be burnt; so is it with a sound heart, when it offers a whole burnt offering to the Lord of sinne, leave not a haire or a hoofe behind, but let all be con­sumed, and all over-mastered, and subdued: so Psal. 119.133. Let not any iniquitie have domi­nion over thy servant; markē the generalitie, there is none exempted, none reserved, there is no reservation, not one Lord Let no sinne have dominion over me. A good heart will not deale with sinne as the people of Is­rael dealt with the Cananites, the Lord commanded them to drive out the Cananites and leave none there, but they for [Page 199] their owne profit would not destroy them utterly but made them tributaries, but a sound haart will not thus deale with sinne, he would have it utterly removed: it is a base thing that a man should retribute from his sinnes, he will not ba­nish all malice, but he will take tribute of malice, that hee may vexe those he hath some secret spleene against, but this is the course, every man should take up, we should banish all sinne, every Cananite, every corrup­tion, and not onely not suffer it to dwell with us, but not to be among us; therefore looke what Haman did against Mor­decay, hee was not content to kill Mordecay alone, but hee hated the whole Nation of the Iewes, therefore hee would be at the charge to dispatch the whole nation; let but the King send out his decree, and hee would be at the charge for the [Page 200] destroying of the Iewes, this shewes the malice of the man; so it might be with our malice against sinne, a man must not onely hate a base beggerly cor­ruption, a poore Mordecay that will not profit, but the whole nation of corruption abandon that, God hath given out his warrant against every corrup­tion, therefore be thou at the charge to execute it, and set thy selfe against the whole nation of rebellion of heart, and di­stemper of spirit; this ought to be the guise and frame of the soule. I have done with the proofe of the Point: we come now to open the Point; when I say the good heart is content to part with any corruption, this parting of sinne and the soule appeare in two particu­lars: First, hee labours and strives and endeavours to doe what he can himselfe; second­ly, he goes to God to doe that [Page 201] he is not able: first for the for­mer, the endeavour and strife of a sinner, for the parting of his sinne and his soule, it ap­peares in foure particulars, in all which we may fully per­ceive, that in the soule of a gra­cious man, there is this resoluti­on to make a breach betweene his soule and his distempers: first, a sound heart is ready to take the least notice of any thing that is unlawfull, it hearkens to any information, that may discover any thing to be sinnefull in any measure, af­ter any manner; this is one ar­gument that the soule is resol­ved to part with any sinne, be­cause it is marvellous ready to heare any thing against sinne that it might part there from; a man that doth seriously de­sire to remove another out of his possession, the course whereby hee doth expresse his affection is this, he is ready to [Page 202] heare any report, and hearken to any relation by any man, after any manner, that will beare an action against the party, and hee will not onely heare it, but record it, and make his advantage of it, that he may remove the man if it be possible out of his possession; so it is with a gracious heart, when the soule of a faithfull Saint of God is weary of his inmate, of the sinfull body of death that hangs about him, and would dispossesse it, and reforme it were it in his power, not onely the domini­on of it, but the presence of it in his heart any longer, hee is ready to hearken to the least information, from any occa­sion, from any speech, from a­ny action of the meanest Saint of God, that appeares in his course and conversation, whereby he make it questiona­ble, such a course is sinnefull, [Page 203] and such a practice unlawful, he is very carefull to attend, & lay his heart levill thereunto; nay, if his enemy out of malice and spleene, and envie, shall cast any thing upon him as a mat­ter unlawfull, it mill make his heart shake within him, and he beginnes to consider, I never thought such a course unlaw­full, and such a practise un­warrantable, I see such a man dares not doe it, if it be a sinne, why should not I reforme it as well as another, and if it be not a sinne, why should he abridge himselfe of that liberty which is lawfull, and the soule will never be quieted, till it get sound information, what is lawfull, and may be perfor­med, and what is unlawfull, and ought to be avoided: this is an argument, that hee is wil­ling to part with his corrupti­ons, because hee is willing to know what is evill, that hee [Page 204] may avoid it, Iob 6.24. Teach thou me, and I will hold my tongue, cause mee to understand wherein I have erred: He doth not quarrell with the man that counsells him, or wrangle with the man that adviseth him, but teach thou me, and I will hold my tongue; I know not, I perceive not, but cause me to know, in­forme soundly, reprove mee throughly wherein I have done amisse, Nay, Iob 34.32. it is a sine passage, What I know not, teach thou me, if I have done a­misse I will doe so no more: he is willing to heare any thing, willing to be informed, he will not cast off counsell, and re­proofe with matter of scorne, and say, I know as well as you, let every tubbe stand upon his owne bottome, meddle you with your owne matters, and doe not you come in another mans Diocesse; no, a gracious heart will not doe this, but [Page 205] what I know not teach thou me, if I have done iniquitie, I will doe it no more: a gracious heart when he cannot see him­selfe, will be suspicious, what courses are unlawfull, and will seeke direction from God, that he may clearely perceive it, and reforme it and avoid it: the heart of man is deceitfull a­bove all things, therefore a good man when he hath sear­ched what he can, if hee heare of any tricke and device that a carnall hypocrite may have, he searcheth and seekes, am I such a one? and hee lookes up to heaven, and saith, Lord thou knowest the heart, let mee know it, thou knowest the windings of this soule of mine, let me understand it that I may not be couzened.

The second is this, when the sound heart is informed of the sinne with evidence of reason, it yeelds quietly, and sits [Page 206] downe convinced, and submit it selfe to the authority of the power of the truth; this is an­other thing, a gracious heart, as it will not when there is no reason to gainsay a truth, so it will not invent trickes to de­feate the power of the truth when it is evident, and plaine­ly brought home to the judge­ment, this is certaine, though a man out of a carnall minde, be­cause flesh will have his bouts, although a gracious heart sometimes when it is infor­med, and Reasons are sound, and Scriptures undeniable, it will a little quarrell and wrangle for the while: yet when it seeth it cannot answer the argument, it will be con­tent to embrace the reason and be framed thereby, and submit to the rule thereof, Iob 40.4. when the Lord came to schoole Iob, and had informed him of his owne exellencie, and [Page 207] his basenesse, he yeelds up the bucklers presently, once have I spoken, but I will not answer, yea twice, but I will proceed no further, as who should say, I have spoken foolishly, and said unadvisedly, but I will say it no more, and famous is that of the Cananitish woman, when Christ was hot upon her, and called her dogge, truth Lord saith shee, yet the dogges may eate of the crummes that fall from their masters table as who should say, I confesse I am as bad as thou speakest, I deny not what I am, I am a dog I yeeld it, yet the dogges lye under the table, that is all I crave and aske, that I may lye under the table and waile for crummes of mer­cy, you know how it was with Peter when he had denied our Saviour, he doth not wrangle it out & colour it over, but the ve­ry looke of our Saviour was e­nough to make him got out [Page 208] and weepe bitterly, if the ar­guments be plaine, and reason good, it will not cast them be­hinde his backe, and winke with his eyes, and will not see the truth, but a gratious heart yeelds easily, and comes on com­fortably to receive the truth, I confesse this, and experience hath taught as much in this na­ture in point of conscience, it is possible for the soule, partly out of weakenesse of judge­ment, not being able to per­ceive the truth, or else out of a selfe wild distemper which blinds the judgement, it will wrangle against the truth, but in my experience I have ob­served this is the issue, it will never leave inquiring and dis­puting about the businesse till it fall that way, the bias of the soule will runne directly to­wards the truth; it is with a good heart though a weake one, as with a sound stomack [Page 209] though distempered; take hot water into a windy stomacke the winde will stirre on one side, and the water on another side, and distemper the sto­macke, but let the party take a little Methridate, the Me­thridate closing with the sto­macke will ease a man, and re­fresh a man in this kinde: so a good man hath a weake judge­ment in this kinde, and some­times a distempered heart, but when the good word of the Lord, the Cordiall water, the Methridate, when that comes into his minde, and is taken in­to his soule, a man will quarrell with profit and ease and carnall reason, but yet the soule will bee the better and will close with it, for its everlasting good.

Thirdly when a sound heart hath taken notice and is infor­med, and upon that informati­on sits downe convinced, then in the third place it will set it [Page 210] selfe immediatly to the duty whereof it is informed and convinced, when the judge­ment stands cleare, and the heart yeelds, the floodgate is set open, and the water will flow, if there were any evill before committed, the soule sets upon the reformation of it, if any duty not before per­formed, it now sets upon the performance thereof; consider of it, it is true I doe not say that when a man is informed and convinced, what is the course God requires, and what is the duty God commands, a man can then doe the duty as hee ought, but hee will doe what he can, and labour for ability to doe that, which for the present he cannot, Gen. 22 3, it was a hard taske that God enjoyned Abraham, to sacrifice his be­loved and darling sonne Isaack, now when the thing was plaine though it was never so [Page 211] hard, Abraham set about it, he got up betimes in the morning, and he and the child went, and the servants and all, and he ad­dresseth himselfe to the perfor­mance of the duty, and hee prevents all occasions that might hinder him, his wife was not acquainted with it, his servants knew nothing of the matter: so if a man be the sonne of faithfull Abraham, if thē Lord commands it, though it bee the killing of a darling secure, tender, beloved lust, if the Lord say it must bee done, this sinne must bee abandoned, this corruption must bee refor­med, though it bee never so profitable, and bring never so much contentment; hee will rise betimes in the morning, that is, hee will use all meanes, and imploy all helpes for the accomplishing of it. A gracious heart if his minde be informed and his conscience convinced [Page 212] of a duty, he will set upon the duty, it is a thing I would have you remember, it is a marve­lous distemper of Spirit, when people speake thus, I confesse it is a thing that ought to bee avoyded, the word forbids it, the Lord condemnes it, and my conscience goes against it, but what would you have me doe? I cannot set into the worke, I cannot goe on in the worke, why then lay all aside, lay sincerity aside, for it cannot stand with sinceritie, that I should be informed, and con­vinced of a duty which the Lord requires at my hands, and I not set upon it. I doe not say a found heart will not doe it as he ought, but he will strive to get abilitie to performe that God requires. Alas saith the Gallant I confesse these fashi­ons are fooleries, but what shall I doe out of fashion with the world, the Text saith, [Page 213] fashion not your selves after the world, but the truth is I know not how to get out, and how to get in, it is a strict pas­sage, art thou informed of a duty and convinced of it, and is thy heart perswaded of it, and wilt thou not set about it? where is grace then, Civli­tie will reforme, Hypocrisie will reforme, Nature will re­forme, Reason will reforme a man in outward things, but if a man will not part with an apish fashion, a foolery, how will he part with all sinne, that will not part with the sha­dow, the appearance of sinne? I conclude thus, he that is in­formed and convinced, what is sin, and ought to be avoided, and will not addresse him­selfe to reforme it, that man is not under the power of the Word and therefore hath no power of grace, but hee that knowes the Word of God [Page 214] requires this, and that God ex­acts this, and is convinced of it, and will not submit to that word, hee is not under the power of the Word, therefore hath no power of grace.

Lastly, as hee is willing to know what he should doe, and is easily convinced of what he is informed, and doth endea­vour to doe that whereof he is convinced: so in the last place his heart is content to take up the hardest meanes, the shar­pest medicines, that God hath appointed for the killing and slaying of his corruptions, if there bee any medicine in the world more keene then other, any meanes more sharpe then other that may cut off his base distempers, a gracious heart will be content to take up that, that it may serve his turne, that there might bee reformation made. I expresse it thus, take an arme or a legge that hath a [Page 215] Gangrene, the nature of the sore is, that it will infect, and spread, and kill the whole man, now the Chirurgion comes and tells the patient, either you must lose your legge, or your life, either you must have your arme cut off, or you will cut off your dayes, there is no other reme­dy, why then if the patient say hee will abide the worst, every man will say he doth not purpose to live; if he did pur­pose to maintaine life, hee would take away that which will take away life: So it is here with some kinde of baser sinnes, I meane grosser, opener notoriouser crimes that I may so say are scandalously vile, there is no way in the world, but there must be some sharpe corrasive applied, or else the soule will never bee separated from these, there must be some strong corrasive and sharpe me­dicine applied, now if the [Page 216] soule will not take that corra­sive, and medicine, he doth not purpose to part with sinne, be­cause hee will not use the meanes that may take away sinne; as for instance a man hath gotten an estate by thee­verie and couzenage and the like, now when the Word of God comes home to his con­science and informes him, and tells him he must satisfie every man, that is the thing, he must make satisfaction, for hee should humble himselfe and bemoane his estate with teares, that will not serve the turne, nothing will cure him, but satisfaction that is the Gangrene that must be cut off, but then hee will say most of his estate was gotten by this meanes, and if hee make satis­faction hee shall beggar him­selfe, but if hee bee content in good earnest to part with his sinnes, he will take this course [Page 217] because nothing else will doe the deed, a Broker in London that had gotten much by couzning, when the Word came home unto him, and dis­covered his sinnes, hee was content to make satisfaction till it came to five and ten pound, but when it came to an hundred pound he flew off; I will passe no judgement up­on him, but his course was base before, and so it was af­terwards, a man that deales falsely, this is the medicine this is the corrasive that must cure him, thus Zacheus did. If I have wronged any man saith he by forged cavelation, let him come I will restore him foure­fold. A gracious heart that is truly wrought upon will ap­ply this medicine; the other instance is this, imagine a man that lives in the bosome of the Church, a great professour hath beene either openly drunk, [Page 218] or hath beene a knowne adul­terer, there is no cure for this man, let him fast and pray, and humble his soule, and cry and howle, I know not how this mans conscience can be quieted unlesse he make publicke con­fession in the Congregation, hee must not onely satisfie his owne conscience, but hee must satisfie the Congregation, the Church of God hath beene wronged, and the Church of Christ dishonoured and discre­dited, hee must therefore un­dergoe publick pennance, as his offence was publicke, this is a sharpe medicine, and cor­rasive, but a good heart will take it up, as an antient spake, hee lay at the Church doore and said, spit upon me, cast me out of your Congregation, so God cast not my soule out of heaven I care not. Thus much a good heart will doe, and then he is content in good earnest to [Page 219] part with his corruptions, hee is willing to know what is sinne, he yeelds when hee is informed, and readily embra­ceth what hee yeelds to, nay he will take the sharpest me­dicine to doe him good, but if yet the sinner findes that hee cannot be rid of his corruptions and distempers, then he goeth to God, and intreats him to doe that for him which he can­not doe himselfe, and that ap­peares in three things The first passage is this, it lookes unto the truth of God, and it wisheth and welcomes those truths that are in reason most powerfull to prevaile with his soule, and most likely to worke most effectually, for the subduing of his sinnes, that when he cannot doe what hee would, and master his sinnes as he desires, he wisheth that the Lord would direct some man by some powerfull truth to [Page 220] plucke these rebellions out of his soule, hee wisheth and hee wellcomes, and he takes those truths that may be powerfull and effectuall this way, so that the soule makes his moane to God and complaines as David did, ye are too hard for mee yee sonnes of Zerviah, Oh Lord, these corruptions sticke too fast, they are too strong, they are too mighty for me, I am not able to remove them, but Lord, take them thou away from my soule, take away the way of iniquitie from me, nay, teare them from me, nay, doe what thou wilt with my soule, onely remove them from my my soule, this is a gracious heart now, nay, the Lord takes this as his proper worke and speciall prerogative, I take a­way the heart of stone, and I give the heart of flesh, this is his perogative royall, none meddles with it but he, there­fore [Page 221] the soule argues thus, Lord, thou hast said, that thou takest away the heart of flint, thou hast promised to subdue a stubbourne spirit, and to ma­ster a malicious vaine spirit, Lord doe this for the soule of thy servant, take away these distempers, and in thy faith­fullnesse, answer the desires of the soule of thy servant, helpe me Lord against the rage of these sinnefull distempers, and when the truth of Christ layes battery against a mans heart, and that it brings and sets up another frame and disposition of heart, the soule lies under the blow, and closeth with that truth, more of that Lord, oh there againe Lord. A man that is troubled with the toothach, if the Tooth-drawer apply his instrument, and hee find hee hath hold of it, hee saith, that is it, pull it out, leave nothing behind. So when the [Page 222] soule is under the stroake of strong distemper, if hee make conscience of these things, when the word comes home to his soule, and meetes with that distemper, he saith Lord, plucke out all of it, that I may never see that pride more that I may never see that malice more, leave not a stumpe behinde, Lord, that I may be freed from that cursed distemper of spirit, this is the difference betweene a varnished hypocrite, and a sound heart, a wretched un­sound heart, it feares least the Word should come home to it, it feares the blow when hee seeth it comming, hee wisheth he were ridde of the place, or the Minister ridde of that point; but a sound heart feares least the Word should not come close enough, it is con­scious to it selfe, and knowes and sees, I have heard such Sermons, and such terrors, and [Page 223] such mercies revealed, and I am still to this day stubborne, to this day rebellious; so that I feare nothing will prevaile with mee, nothing will get ground against this rebellious spirit of mine, I feare the Word will not touch me, nor master this rebellious spirit, this is somewhat, you meane in good earnest that you and your sinne will part; it is a fine passage Zach. 13.6. One meetes him and askes him, where hadst thou this wound? I was wounded in the house of my friend; a gracious heart counts the Minister a friendly Minister, and a friendly Word that cuts his heart to the quicke, and goeth to the coare of his corruptions, oh the wound was the wound of a friend, it was a friendly re­proofe, the Minister spake friendly to mee that wounded my corruptions, I saw the [Page 224] coare comming, why this is somewhat when the soule can wellcome such truths, as are for the a wakening of it.

Secondly, as the soule wish­eth and wellcomes those par­ticular truths, that may awa­ken and overpower a distem­per, and leave a contrary grace, so it is restlesse before God be pleased for to worke this, be­fore it see every corruption mastered, and the frame of sinne tottered at a restlesly looking to God, and restlesly waiting upon God, why when will it once be? such a mans heart is broken, and such a mans conscience awakened, and such a mans spirit brought low, and Lord, shall nothing prevaile with me? He is rest­lesse in seeking unto the Lord till he see every sinne mastered, and every corruption o­verpowred, so that though it be inherent, yet it is not reg­nant. [Page 225] The Irish man being ma­litious and fearefull, he never thinkes his enemy killed till he hath cut off his head, hee will be sure to make him past reco­very; so a gracious heart ne­ver thinkes his sinnes are slaine, till hee see the strength and power thereof subdued in e­very particular more or lesse, till hee see the very bloud and life of his corruptions remo­ved this is that a gracious heart is restlesse and intreats at Gods hand from day to day, there­fore it is a fine passage, Rom. 7.24. Oh wretched man that I am, who shall deliver me from this body of death; marke the weight of his complaint, hee doth not say, deliver mee from the stroake of sinne, or the action of sinne, but from the body of sinne, there is a body of pride, there is a body of malice, a body of anger, a body of the cursed distem­pers [Page 226] of a mans soule; now a gracious heart is not content to be freed onely from the tongue of pride, that hee may not speake proudly, but Lord de­liver mee from the body of pride, from the body of ma­lice, from the inward frame of my distempers: in a word, looke what Haman said con­cerning Mordecay, when hee had all the cappes in the coun­try, and all knees bowing to him, What availeth this, saith he, so long as I see Mordecay sit in the Kings gate? So saith a gracious heart, what availes it me, that I am not a theefe, or a drunkard, or an adulterer, if yet this proud heart prevailes, this proud heart and carnall confidence of mine will bring my soule into everlasting de­struction, the soule is restlesse till the Lord looke upon him, and deliver him from his cor­ruptions.

The third thing is this, that the soule is content that God shall doe what hee will with his corruptions, take them away after what manner hee please, though it bee upon the hardest tearmes in the world, as it welcomes those truths that may worke, as it is restlesse till they doe worke, so it is contented that the Lord should worke upon sinne, and subdue it upon the hardest tearmes in the world. A covetous man if nothing but beggery will loo­sen his heart from the world, then hee will pray the Lord to make him give away all, and leave himselfe a beggar so hee may have a liberall heart: So if a man bee notable to subdue the pride of his heart, a man hath great parts and abilities, and hee prankes up himselfe therein, if there bee nothing will cure this timpany, if no­thing will doe the deede, un­lesse [Page 228] God knock off the wheels and leave him in the dust, and make him the off-scouring of the world, yet a gratious heart though this be hard saith, Lord let mee have an humble heart whatever it costs me, this man now is in good earnest con­tent to part with his corrup­tions.

For the use of the point wee have first here a matter of la­mentation, and I know not whether wee are to condemne the evill of the world, or mourne for the evill that ap­peares in the hearts and lives of men, but this is sure, that if this be the behaviour of a sound heart, then there is little sound­nesse and uprightnesse in the world, not to hover in gene­rall, but to pitch upon particu­lars which is the life of applica­tion, let me make it appeare in these three particulars, this is a bill of inditement and falls [Page 229] heavy and foule upon these three sorts; the first is the pro­phane person the second is the indulgent hypocrite, he is ve­ry loath to part with his cor­ruptions, if this be true, if this bee the frame of heart which David expresseth, and is in the soule of every good man, then judge you, I will say no­thing, but judge you, set downe the sentence, what doe you thinke of those that are content rather to part with their blood and with their hearts, then with their base corruptions? I meane the prophane, carnall wicked of the world, they are so farre from being content to have their sinnes taken away, that they are not willing to heare of it, they are not wil­ling that the Minister should meddle with them, or that any man should touch them or come neare them nay there is no power outwardly that can [Page 230] prevaile, no abilitie in any meanes that is able to teare these distempers away from their soules, and plucke the cup from the drunkard, or the dal­liance from the adulterer, or a fashion from the fashion-mon­ger, they are up in armes pre­sently, nay observe it men must beware it they meddle with these things, they will take away mens credit and liberty, and life many times, rather then they will suffer their cor­ruptions to bee remooved, and their soules humbled by the power of the Word. Iohn must rather lose his head, then Herod his incestuous adultery. Nay the league of these men with their lusts it is everlasting, Ier. 18.12. when the Prophet came early and late speaking to the people, this is the good and an­cient way walk in it, mark how they answer, we will walke in our owne wayes, and as [Page 231] they resolved so they did, Ier. 8.5. the Text saith, when the Prophet came to speake to them, and informe them of their wicked wayes, and plucke away their corruptions, they tooke hold upon their deceits, the phrase is strange, this is all the quarrell in the world be­tweene the Minister and the hearts of the people; we come to plucke away your sinnes, wee would pull downe your proud heart, and subdue your cursed distempers, and you take hold of your lusts, you take hold of pride and will conti­nue proud still, you take hold of malice, and you will be ma­licious still, in despight of God and Ministers, and counsels, and directions and what ever comes to the contrary; looke as the Philistims dealt with the Arke, so these prophane carnall hearts deale with the Word of the Lord, when it comes to [Page 232] take away their distempers, 1 Sam 4.9. when the people of Israel brought the Arke into the Campe, they began to be amazed, and said there was never such a thing before, therefore say they, strengthen your hand, O yee Philistims, and quit your selves, that yee be not servants to the Hebrewes. The Arke was a type of Christ now if they would have beene ruled by Christ, and have received him they might have beene blessed by Christ, but all is gone when the arke comes to take away their sinnes, therefore they joyne hand in hand, and strengthen themselves against him, so it is with a naughty and carnall heart, when they see the word of God close, that the ministery of the Gospel is keene and pierceth, when a man shall not hover in the ge­nerall, that a man may bee a Christian, and prophane, (a [Page 223] swearing, lying, prophane Chri­stian) but the word will pluck away every corruption, and master every lust, when they finde the ministery thus strong, and the Word thus keene, and the worke of Gods Spirit thus mighty, they arme themselves and say, Play the men O yee Phil [...]stines, they bend head, and hand, and heart together; looke either to master the power of the Word, or to lay downe the power of your corrupti­ons; therefore take heede of the nice, precise, curious course that the word reveales, and the ministers would presse upon you. The resolution of these men is that of Ruth and Naomi, they say to their sinnes as they did, nothing but death shall part us, the contentious man will part with his estate, before hee will part with his brangling, so the ambitious man will be content that God [Page 234] shall take away his Word and Spirit, but shall not take away his vaine glory, you will not part with your sinnes un­till death, why you shall live in your sinnes here, and you shall bee damned for ever for your sinne; wee have now done with the carnall Gospeller and prophane per­son.

Wee will now trade in the second place with the indul­gent hypocrite, I use this terme because it fits the passage of the point in hand, and he is cashe­red and cast out, as not sharing in, as not partaking of the least dramme of uprightnesse of heart, this indulgent hypocrite, I compare to a fond cocke­ring father, that never loves to have his child out of his sight, but if hee die, hee will die with him almost: So this hy­pocrite, hee is not willing to see an everlasting divorce [Page 235] betweene sinne and his soule, he hath some secret haunt of heart, and distemper of spirit, and hee will leave them now and then a little, but hee will not part wholly with them, the soule of the hypocrite is hankering after those se­cret distempers of spirit, and though sometimes the Word doth overpower him, and the worke of consci­ence doth make him, not dare to live with his sinnes, yea hee will meete with his sinnes as occasion serves, and they will mainetaine their old league and friendship in this case, as it is with a cockering father, when sometimes the friends perswade him, and ne­cessitie forceth him, and hee seeth hee must put out his child to schoole, or else hee will be spoiled, loath he is to have him goe out of sight, but goe hee must, therefore goe he shall, [Page 236] but his conclusion is this, hee will see him once a quarter, or every good time: or looke as it is with servants in a family that intend marriage before the master be acquainted with it, though the master turne one of them out of the house, that they doe not dwell together, yet they will meete one ano­ther, and conferre with one an­other as occasion serves. So it is with this indulgent hypo­crite, he is very tender over his old ancient darling distempers, privie pride, and secret selfe-love, and carnall confidence, and earthly mindednesse, he is not able to part wholy with these, but if reason force him, and conscience presse him, and he must part with his profit if he be covetous, then with a sad heart hee parts with his base profit, away you must, I must couzen, no more; and ease away you must, I must suffer [Page 237] for the cause of Christ, but though he puts them from un­der his wings, thus for the pre­sent, yet he will not have them goe farre, but he must heare of them, and see them at some seasons: so the Tradesman, he hath his fingers knockt off from base dealings and false weights, and measures, but when the faire comes, and ad­vantage comes, hee will send for couzening againe; so hee that prizeth his liberty more than the Gospell and truth, and he that prizeth his honour more than Gods honor, & yet saith he must abandon all, and forsake al if dangers approach, and miseries are at hand, then he can send for securirie, and shift for himselfe, and by base dealing maintaine his owne quiet: this I take to be the in­dulgent hypocrite, and mee thinkes it is like Pharaohs dea­ling, when Pharaoh was batte­red [Page 238] with the hand of God, and the judgements of God pursu­ed him, Exod, 8.28. he could not beare it out, and therefore was content to let the people goe and sacrifice to the Lord, but goe not farre, saith he; so this indulgent hypocrite saith, ease, you and I must part, and profit, you and I must part, but goe not farre in the meane time, let me heare of you as oc­casion serves: this is the guise of this hypocrite, which is in­deed professely opposite to soundnesse and uprightnesse, and this wretched hypocriticall person, discovers the falsenesse of his heart in three particulars, first, if there be search made, or information given touch­ing his sinnes, hee will not be knowne of it, hee will not be seene to owne any sinne in the world, but hee puts a new suite and a new tyre up­on his base courses, and he in­vents [Page 239] away and shift to make that he doth lawfull, and then no man shall condemne that he doth as unlawfull: it is a pret­tie passage, it is with the soule as it was with Abraham and Sarah, Gen. 12.13. Abraham was very fearefull because his wife was beautifull, least hee should be slaine for her sake; now marke the covenant, Therefore say I am thy brother, say so though she lied. So ob­serve it, corruptions make a covenant with a corrupt heart, as covetousnesse makes a co­venant with a miserable car­nall base heart, and saith, if the case so require it; and the ne­cessitie of the Church expects it, that I should give some­what liberally, if any such oc­casion comes, saith the soule to covetousnesse, I am resolved not to give, but to be close-fisted: but then some will say this man is a covetous man, oh [Page 240] say not you so by any meanes, but say I have a great family and a great charge, and then I shall save my money and my credit too, now covetousnesse is no more covetousnesse, it hath put on a new suite, it is fruga­lity now. So ease and liberty make an agreement with the soule, if it be so that I must bee compelled to suffer, the times are dangerous, if misery and calamity should come upon us, I am resolved to suffer nothing, but say not so by no meanes, but if any man say, you will not performe your duty, un­lesse you bee forced to your du­ty, say not so, but say thus, my conscience is fully informed upon good grounds, though I am not informed yet, say so, and I shall save my ease and honour and all, this is base co­zonage, the soule deales in this kind as Rahel with the Idolls, or Rahab with the spies, when [Page 241] Laban came to inquire of his Idolls, shee tooke the Idolls and sate upon them, and shee let him search all the stuffe but that, and her excuse was the custome of women was upon her, so the indulgent hypocrite, he will be content to have his heart and life ransackt and searcht, till it comes to his idoll pri [...]e or vaine glory, or time serving, but if it come to this Idoll, the soule will sit up­on this Idoll, and then it is not the Idoll, but a kinde of excel­lencie he doth pretend, so tell the fashion-monger of this and that, it is not pride, but it is comlinesse, the fashion is un­der, but comlinesse is ever; this now is a cockering hypo­crite.

Secondly, if it be so that this wretched heart be both infor­med and his conscience be con­vinced that it is a sinne hee must amend it, and ought to [Page 242] reforme it, then the second passage is this, he doth goe very slowly about the reformation of this, he whyles off the pro­ceedings against his sinne, hee saith it must be so and ought to be so, and hee will take a con­venient time to reforme the sinne, and in the meane time he commits the sinne, looke as it is with a sleepie Magistrate or cockering father, if a man pleade to one of the misorder of the towne that must bee re­formed, and to other that the child hath done things that cannot be excused, they say it is true, and I will take a time to requite it saith the father, and observe a convenient sea­son to reforme it, but the one neglects the child, and corrects it not, and the other neglects the sinne and reformes it not, this is false dealing with the Lord, this is a lively picture of an indulgent hypocrite, [Page 243] sometimes reason convinceth him and hee yeeldeth; I con­fesse I should pray in my fa­mily, and I confesse my heart is cowardly and base, and I should suffer for Christ, and let libertie and honour lye rather then let the cause of Christ goe, but alas what should I doe? I shall take a convenient time to reforme these things, all things cannot be done at once, threaten their sinnes and they will require it, but in the meane time they pardon their sinnes, I will pray in my fa­mily, and reforme my servants, but that time of reformation will never come, they are loath to deale hardly, loath to pro­ceede to reformation of the evills that are deare and ten­der unto them, you know what he sayd, father I will goe into the Vineyard but went not, and they in Deut. all that the Lord hath commanded, [Page 244] we will doe, but did it not, they were all shell and no sub­stance at all.

Thirdly, if hee doe proceede or be forced to proceede, and labour for the reformation of his sinnes, the third passage is this, hee will not deale tho­roughly, hee will not deale keenely with his corruptions, but hee will dally with it, he will not have a totall separati­on made, and a thorough exe­cution against sinne, but onely a moderation, and some conni­vance at sinne, though he layes some kinde of punishment up­on it, and snubs his corrupti­ons, yet he will not kill it, hee threatens his evill and reformes it in some measure but hee will not abandon it utterly, that he may never have more societie with it, take notice of the guise of this hypocrite, you shall commonly have him complay­ning of too harsh preaching, [Page 245] there is wisedome in all things, these things are able to gaster a mans conscience, and terri­rifie mens soules, the English of it is this, take heed that you doe not smite sinne too hard, and torment the devill too much, you shall hardly heare of a good heart that is sensible of his sinne and tired there­with, but hee thinkes, more of that Lord, and yet more sharpely and keene­ly, I am afraid that the Word will not come close enough, and that the Mi­nister will not meete with my sinnes and plucke away my corruptions from mee; when Absalon rebelled a­gainst David, and conspi­red against his kingdome, hee gives this charge, deale kindly with the young man for my sake, hee hath dealt basely with mee, but deale kindly with him for my sake, [Page 246] as who should say, hee must be suppressed I confesse it, hee must bee subdued I acknow­ledge it, but take him, doe not kill him by no meanes; so this hypocriticall heart saith, deale kindly with pride, I can­not part with it, deale kindly with carnall confidence, I can­not live without it: a man may dally though he commit not adultery, a man may pot it a little, though he be not drunke, oh deale kindly with drunken­nesse, and deale kindly with wantonnes, these are the guises of wretched hypocrites: where­as I beseech you observe it, a gracious heart is like that spo­ken of, Deut. 13.8. the Lord gave this charge, If thy brother the sonne of thy mother, or thy sonne, or the sonne of thy daugh­ter, or the wife of thy bosome, or thy friend which is as thine owne soule shall entice thee secretly, let us goe serve other gods, thou [Page 247] shalt not spare him; this is the frame of a gracious heart in­deede, and of a sound heart in­deede, that is content to have his corruptions, though never so deare removed from him, that will not pitty his sinne, that will shew no mercie to pride, no mercie to earthli­mindednesse, but will slay them, this is sound dealing in­deede. Wee see then all this while, that this man hides his sinne and will not be knowne of it, and when he knowes it, he will not kill it but put in bayle, and when hee doth pro­ceede against it, hee will not slay it, but onely snibbe it a little, this is a rotten naughtie heart, it is not content to part with his sinnes, which is the frame of every good heart.

Now in the second place, it is a word of exhortation, you see the way, walke in it, you see what God requires, doe [Page 248] what you know, you see what a sincere heart will doe, there­fore call and knocke at one an­others doore, is my heart good you beare in hand, so this will trie it, a good heart is content to part with any corruption, art thou so? say it is so? aske thy heart, am I content to part with the world, and idlenesse and pride, are you content to pray in your family, and re­forme your servants? then you have sincere hearts, goe your wayes, and goe comfortably, goe cheerefully, and the God of heaven goe with you, if there be a Saint in heaven, thou art one heare upon earth, if there be a sound heart in hea­ven, thou hast a sound heart here, though thou art weake and feeble, but doe it to pur­pose now, doe not pretend faire, and fall short, halfe in Egypt, and halfe out of Egypt, body out of Egypt, and heart [Page 249] in Egypt, but take away all, and then the worke is sincere, profit might perswade you to this, doe not trouble your selves to thinke, if I leave all my sinfull courses what will become of my comfort, and ho­nour, and contentment? Why, you shall not lose these, but onely alter these and change them for better, what profit is it to be proud, and dogged, and waward, and snarling at Gods truth? What profit is got by covetousnesse and cheating? all these profits and pleasures and contentments, are but sha­dowes and lying vanitie, there is woe in all thy wealth, and poyson in all thy prosperity, and the best are but temporary, and mutable, insufficient, but part with these, and have eter­nall joy and everlasting com­fort, and durable riches, doe but change therefore, it is not the leaving of these, but the [Page 250] laying out of these; a man will doe much for a good pur­chase, he that hath a faire bar­gaine, and a great penny worth, though hee hath so me old gold, hee is loath to part, withall, yet if for so many hundreds as hee layes downe shall have so many hundreds a yeare, he will art with his old gold for such a purchase; so you shall not lose your profit and pleasure and contentment, but lay them out for a greater fold; He that leaves father or mother or friends for my sake shall have a hundred fold heres and everlasting happinesse here, after; the purchase is propoun­ded, therefore bring out your old gold, those old pleasures, those old contentments and de­lights in the world, bring all out, and lay all downe before Christ, and part with all for Christ, and you shall receive comfort here, and everlasting [Page 251] happinesse hereafter; but if profit cannot prevaile with you, yet let danger force you hereunto: know therefore there is danger in the neglect thereof, if you would not have God take away your sinnes, the truth is, God will take away his mercy from you, and God will take away his grace and spirit from you, you shall never have it upon these termes: is there any man such a babe in nature, that hee will not part with the wound that will kill him; is there any man so foo­lish that hee will not take that physicke which should purge him, when he knowes it will recover him? Take notice of it, one of these two things you must take, either part with thy sinne, or part with happinesse, either suffer God to take away thy sinnes, or else he will take away his mercy, Psal. 53. Thou art a God that lovest not wicked­nesse; [Page 252] if you will have sinne dwell in your soules, God will never dwell with you, nor you shall never dwell with him, if you will harbour and hold your sinnes, you must hold your shame too, you will not part with your sinnes, you must part with heaven, for there is no comming there for you with your sinnes.

FOr the coherence of these words know thus much from the 20. verse to the end wee shall take notice of two things mainely intended by the Spirit of God. First, the kind [Page 256] loving and passionate invitati­on of wisedome to simple, sin­full, scornefull wretches, this we shall observe from the 20. verse to the 23. there wise­dome cryeth earnestly and ut­tereth her voyce in the streets, that is, shee presseth in with a kind of violence to win and woe the soules of sinners that at last they may know the things belonging to their peace. The second is the issue and successe that the voyce of wisedome found in the hearts of those to whom shee spake, and the successe is double, the first is the contempt of scorners against the call of wisedome, they stop their eares, and harden their hearts, and will not sub­mit to Christ, and bee ruled by him, and that in the 24. and 25. verses, the second issue is in the words of the Text, they reje­cted God, & God rejected thē, they cast his call behind their [Page 257] backes, and therefore hee ca­steth off them, Then shall they call, saith the Text, but I will not heare; they that rejected mercie offered, shall not ob­taine mercie sought and desi­red, this is the scope of the words, Then shall they call, that is, in the time of trouble, and in the day of distresse, then they will call for mercy, and comfort, No, saith the Lord, time was I offered mer­cie, but then mercie was not worth the receiving, I called and you would not obey, there­fore call you shall, and seeke you shall, but I will never an­swer you, you shall never finde me.

In the words observe two passages: First, wee have here the practise of the wicked, In the time of trouble. A company of scorners and mockers in their distresse, they will crie and call unto the Lord; Se­condly, [Page 258] we have their successe, God will not heare them: In the former wee have severall particulars to be observed; first, they sought the Lord, and called upon the Lord, a com­pany of scornefull wretches, and wicked reprobates sought the Lord; secondly, observe the time when they sought him, when their calamities did come like a whirlewinde, In the day of trouble then they crie and call, and cry unto the Lord; the last thing is from the manner of it, it was not slightly, but they cried unto the Lord; and withall the Text saith, They sought him early, that sheweth their earnestnes, and their crying that sheweth their vehemency, and yet the successe is this, the Lord will not answer: they shall not find him. In the Verse wee have three points of great use: the first is from the time, Then shall [Page 259] call. The Point is this, That scornefull persons in the time of affliction, are forced to seeke, and to sue unto the Lord. Se­condly, that when they doe seeke, they seeke somewhat vehemently, and earnestly; the third is this, that howsoe­ver they doe thus seeke, yet the Lord will not answer. The first point is this, That scornefull wretches in the time of affliction are forced to seeke unto the Lord; They that have neglected prayer formerly, when trouble comes, and desolation ap­proacheth, then they call and seeke for favour: In the 78. Psalme, Ʋerse 4. This is plaine, the children of Israel when the Lord slew them, then they sought him, so Isaiah 25. The Text saith, that in the time of trouble they will visite the Lord, In the time of prosperi­tie the Lord calls for holy du­ties, but then he cannot heare [Page 260] of you, you wil not visit him but in the time of trouble, then the Lord shall be acquainted with you; Experience teacheth this when a man is upon the wracke, then hee confesseth his sinnes, and then the Lord rends a yrayer from him, and then hee confesseth like Pha­raoh, I have sinned, and I and my people are wicked, but God is just and righteous, 1 Sam. 12.19. When the people of Israel were set a [...]adding after a King, Samuel made a marvel­lous elegant gracious Sermon unto them, exhorting them not to forsake the Lord, but they say in the eight Chapter, Nay, but we will have a King; as who shold say, have you said what you will, is your Sermon done, why, yet we will have a King, but; but when the Lord thundered from heaven, then they cried, wee have sinned, he is a terrible God, wee see now [Page 261] he is an angry God, wee ob­serve, it now we have sinned, pray for us, and to the rest of our sinnes we have added this, in asking us a King, when the Lord sent his judgements up­on them, then they desired fa­vour, and pardon, and desireth the Prophet to pray for them. The reasons of the Point are two; the first is this, because nature it selfe is proffessely crosse unto trouble and vexa­tion, it is tired therewith, and is desirous to be eased thereof; and howsoeuer a man be ne­ver so unreasonable, no coun­sell takes place in him, yet the Word prevailes not with him, and God cannot rule, yet hee carrieth nature about with him, hee is a man still, he hath flesh and bloud still, therefore when Gall comes to his heart, and the Wormewood into his soule, Nature it selfe will make him in regard of the hor­rour [Page 262] that lieth upon him to seeke unto God, and endea­vour after meanes, to ease and refresh him: yon know how it is with rebellious children, a froward little one however he will heare no counsell, not receive any direction from the Parents, yet when the rod comes, and falls heavily, they will downe on their knees, and aske forgivenesse, and na­ture forceth this, hee feeles the blow, and so useth meanes to be eased, even nature compells us to seeke for case, and call for succour in the time of trouble; Nay, the beasts though never so sturdy, yet the bit in their mouthes, and the shackles on their heeles, and the whippe on their backe, will make them teachable and tractable; nature teacheth us this, therefore so long as nature is in a man, af­flictions force the soule being tired with misery for to seeke [Page 263] and call and use meanes to be succoured. The second Rea­son is, because all other meanes are helpes in the time of trou­ble, and therefore they are for­ced to seeke to God because all other comforts faile: in the 107 Psal. ver. 20. the Prophet speakes of those that travell by sea, when they are tossed by the waves, then they call upon God; as who should say, so long as any thing would doe it, God shall never heare of them, but when all helpes and meanes faile, then God must helpe or no one can. Take a man when outward afflictions ceaze upon him, as in the time of death, friends may talke to him, and companions may mourne for him, but all now leave him in the lurch, unlesse the Lord helpe they cannot, therefore they are forced to repaire to the Lord, and to visit him with their prayers, so [Page 264] then the argument is this, if it be so that nature forceth a man in the time of trouble to seeke for ease, and if it be so that all other meanes cannot helpe a man but onely the Lord, then no marvell and that in the time of distresse, the wicked seeke unto the Lord for comfort. This is the first use of the point, is it so that scoffers in the day of trouble are forced to seeke unto the Lord, then this high­ly commends the price and worth of Gods ordinance, hea­ing and praying and the like, because in the heaviest times, at a dead lift, when all faile, wicked men then selves are forced to take up these ordi­nances of God, take a drun­kard or an adulterer on his death-bed then let all the pro­fits in the world bee offered him, you see how unprofitable they are, it is a vexation to the drunkard to see his campanion, [Page 265] nay all the pleasures of the adulterer they are as so much gall to his conscience, because he hath delighted in those dal­liances. Now when all the profits and pleasures in the world are not able to comfort them, then send for a Minister that he may pray for me, pray for you? why I had thought you had not stood in neede of prayer, is prayer come into any reckoning with you, what is the reason of this? why they that scorned prayer formerly, now at the day of death and time of affliction then nothing but Ministers, and Christians, and prayer, why? the reason is, nothing else will hold wa­ter and give a man comfort in the day of distresse, therefore let us prize those meanes of salvation, that will be so pow­erfull and comfortable when all other meanes faile, it is true that wicked men in their [Page 266] mad moods, and wicked fits, scoffe and are despisers of the ordinances of God, and what needs this praying and this Bible carrying, and san­ctification of Sabboths, and seeking of God; this is in a drunken moode, but when they come to their wits againe in the day of death and time of trouble, they admire then [...] such holy courses, and they will seeke such godly courses when trouble comes, then no­thing but prayer and good du­ties, then hee sets a high price and commendation upon these courses, see them therefore and love them because they will bee in account when the day of distresse comes. Second­ly, doe afflictions many times force a scorner to seeke unto God, then take notice of the fearefull stubbornenesse of such kinds of spirits that all afflicti­ons, and plagues doe not pro­voke [Page 267] their soules to be humbled and to seeke for that favour of God which they stand in neede of; goe thou therefore that art such a one, and reason thus with thy selfe, good Lord what a wretched, knotty, sturdy heart have I? how many judge­ments hath God sent upon the nation, how many upon my particular, how many upon my family, and yet this soule is not humbled and inlarged to seeke unto the Lord and call upon his name, as the divels almost would doe, what a vile unreasonable distemper is this, one judgement after another, and one plague after another, did cause Pharaoh to confesse his sinnes, the Lord did wrest it out of him, nay the divels beleeve and tremble, Iam. 2.19. Good Lord? I beseech you thinke of it, what a hard hearted Pharaoh confesse his sinnes, and what doe the de­vills [Page 268] beleeve and tremble at the wrath of God, why then what a hard heart hast thou, that the Lord flash­eth hell fire in thy face and sendeth plague after plague, and yet never touched and humbled, all wrests not one prayer from thee. In the third place it is a ground to teach us thus much, never place much confidence in those prayers that are wrung out of a man by force of affliction, the Lord plucks it out of thee whe­ther thou wilt or no, he will make the stoutest hearts to come in, scorners, reprobates, they pray, the Lord makes; them cry and howle and call daily upon him, and yet all this while nature forceth them, therefore trust not thou to for­ced prayer in the day of di­stresse, that which is common­ly most forced, is commonly most false, and therefore shall [Page 269] finde little acceptance, it was a speech of a good man that the repentance of a dying man, it is commonly a great feare of a dying repentance, so I say when a man lives wickedly all his life time, and then thinkes that a few lazie wishes in the time of trouble will serve the turne, take heed, hypocrites doe thus, and scorners doe thus, and yet are never heard, but rejected, the Lord hee loves prayer and holy duties in the dayes of peace, and when a prayer comes out of love to God, and love to the duty, there is some comfort in this, but little comfort can I or any Minister give you in the time of sickenesse, if you never used to seeke to God in the time of health, for you seeke onely when you are forced thereun­to.

The next point is this, that the seeking of scorners is some­what [Page 270] earnest and vehement, but we will come to the third which is this, scornefull men, wicked men, they may seeke, God earnestly, they may call upon him vehemently, and yet never bee heard, never receive any mercy or acceptance from him, Luk. 13, 24. Strive to enter in at the straight gate, for many shall strive to enter, but shall not be able, it is not any mans power to be able to enter; no, no, many shall seeke this but shall not be able. Adde to this John 8.21. It is the heavie doome of Christ upon the Scribes and Pharisees, yee shall seeke me saith he, but shall die in your sinnes; as who should say I offered you, grace you refused it, I come home to you, you enter­taine me not, the time will come, when I will lay anguish on your hearts, and horrour on your soules, and then you shall seeke me but shall not find me, [Page 271] but shall die in your sinnes, you will have your sinnes, I cannot remove them, you will not suffer me to take place with you, the truth is, you shall die in your sinnes, take your proud hearts and goe downe to hell with them, take them, and perish with them, I goe to my father to heaven, but you shall never come there: Our Saviour saith, the time shall come that you shall seeke me, and shall not finde me, but die in your sinnes; but you will say, if they may seeke, call, and yet not finde, how comes this to passe, is not seeking the way to finding, is not calling the way to recei­ving, hath not God said, if you aske any thing in my sonnes name, you shall receive it? I say as the Apostle Iames in ano­ther case; You aske and have not saith he, because you aske amisse; so I say to you, yee seeke and [Page 272] finde not, because you seeke a­misse: Though they call with violence, and seeke with ve­hemencie: yet it is not suite­able to Gods rule, and that is the reason they doe not pros­per: now the reasons why their seeking doe not speede are three; first, they seeke un­seasonably, when the Lord happily hath taken away the meanes of salvation, when the time is past, and the opportuni­tie is over, when God hath ta­ken away the meanes, as also the blessings upon the meanes; in the 25. of Matthew, the five foolish Virgins went for oyle, and when the time was past, and the doore was shut, then they knocke at heaven gates, open to us, but the doore was shut, they that stood upon the watch, and atten­ded the Lords comming, they entered into the bride Cham­ber, Esay 55.6. Seeke the Lord, [Page 273] while he may be found, that is, while the meanes of grace are continued, while Wisedome is crying, and the Lord Iesus is holding out his golden Scepter of mercie and salvation: Now is the day of salvation, now is the time accepted, who know­eth whether the Lord will cover the heavens, and take away the light of the Gospell, and make us wander in darke­nesse, Rockes, and Wilder­nesses; if desolation should come wee must be driven from our houses and habita­tions, here one man alone, there one woman alone, and there a child crying, and the third dying, then we shall ob­serve what opportunities wee have had and neglected, the Lord was neare to us in the use of the meanes, but now the time is past, the Gospell and opportunities are gone, he that seekes unseasonably may sinke [Page 274] downe, and never enjoy meanes and helpes, and the blessing of God upon them, Revel. 2.21. God gave Iesabel a day of repentance, but shee repented not, therefore hee would cast her into a bed of sorrow, she loved bedding and ease, and pleasure, and de­light, and shee had a time of repentance, but shee would not take it, therefore because shee loved bedding, shee shall have enough, shee shall have a bed of sorrow, and anguish, that is the first ground, that seeke unseasonably: secondly, they seek upon a false ground, it is not out of hatred of sin, that they seeke for mercy but out of horror of conscience, it is not out of loathsomnesse of corruption, but by reason of the burthensomnesse that lieth upon their hearts; it is not for holinesse they labour, but for quiet, ease, and contentednesse, [Page 275] that they might not be trou­bled and vexed, Psal. 78.36. The Text saith those that did seeke the Lord when hee plagued them, dissembled in their hearts, they pretended to seeke the Lord, and worship the Lord, but they did not seeke the Lord but their owne ease and dissembled fearefully and abused the Lords mercy and patience that he had vouchsafed unto them; looke as it is with the dogge, hee doth not cast up his vomit, because he loathes it, but hee is weary of it, hee loves it still, therefore lickes it up again pre­sently, he did not cast it up out of loathsomnesse of it, but be­cause it did trouble his sto­macke; so it is with a carnall hypocrite in the horrour of heart and anguish of spirit; it is not for love of holinesse but of quiet, that he renteth him­selfe and saith, I have hated [Page 276] Gods people, profaned the Sabboth, and committed adul­tery secretly, he would vomit and confesse his sinnes, and crave mercie, not because hee loaths his sinne, but he loathes anguish and horrour of heart, and when that is taken away, he falls to his vomit and base practice. Thirdly, they seeke to a false end, hee doth not seeke grace for a Christs sake, and Christ for the love of a Christ, to have union with him, but hee seekes grace not to have have sinne removed, but to have a kind of safenesse in his sinne; a wretch in the desperate anguish of spirit seekes unto a Saviour, as to a Surgeon, not that hee may re­move sinne, but that he may be the more quiet in sinne, hee would have Christ pardon sinne, that hee may commit sinne with quietnesse, not to have him take away his [Page 277] corruptions, and convert his soule, but to heale the wound, and to take away the bitternesse of sorrow, Esay 58 34. A company of wicked wretches seemed to seeke the Lord by fasting, but they did not seeke the Lord, but their owne lusts, they fasted that they might continue in their base courses, with more quietnesse, with­out destraction, or suspition, as a malefactor after hee is attached and condemned, hee will seeke a pardon, and sue for it, not that hee might become better afterwards, but for quiet and libertie, that hee may not be hanged, so a cunning chapman is con­tent to attend and pray, that he may couzen and cheate, by fa­sting and praying so much the more: so then gather up the Point, if they seeke out of sea­son, out of false grounds, and [Page 278] to a wrong end; no marvell then though they call earnestly and seeke vehemently, and yet God answers not, nor is found of them according to their desires.

The first Vse is for terrour, Is it so that a man may seeke earnestly, and yet never obtaine mercy, then this is able to shake and sinke a company of soules of carnall wretches: Oh, the lamentable condition of a com­pany of poore creatures that live in the bosome of the Church, and therefore it falls sore upon those creatures that make a scoffe at praying, and hearing all ignorant and delu­ded persons, that know not how to pray and seeke to the Lord for grace and mercie; me thinkes the former truth were sufficient to dash all the carnall hope that can creepe into the minde of such creatures, there­fore take notice of the despe­rate [Page 279] condition wherein they lie; Reason thus, Is it so, that those that seeke the Lord shall never finde him, then what shall become of me that never cried at all, nay, that loath prayer, and reject the use of Gods ordinances, and dispise the meanes of grace and salva­tion, whereby I must seeke and obtaine mercy if ever I have it; if they that doe seeke attaine not, then I that never seeke, my condition is desperately la­mentable, fearefully irreco­verable, why? Why, my heart riseth at such persons; I have tanted this praying, and moc­ked this fasting, good Lord, what shall become of my soule, desperate is my condi­tion, and fearefull is my estate, the Lord be mercifull unto me, I am gone for ever, I, grace will the Lord vouchsafe? grace to me; doe I count of mercy and pardon for my sinnes? no [Page 280] let me set my heart at ease, those dayes are gone I mercie, no, I have loathed and scorned mercie, the day will come when the Lord will say, you have hated mercy, therefore you shall be condemned, and never partake thereof, nay, what will become of a compa­nie of carnall wretches, that set themselves with desperate in­dignation to hinder, and crush, and oppose the improvement of all holy meanes, if there be any servant in their family, that riseth early to pray to the Lord, if there be any child that is godly, and a wife that lookes towards Sion, there is an up­roare in the family, the master he flieth about, and saith, I can­not maintaine my family by poaring on a booke, how then dost thou get thy li­ving if not by praying and reading, thou gottest thy li­ving, but a curse with it, if [Page 281] thou get without these meanes, thou mayst get wealth, but God will curse thee with it, and thou shalt goe downe to hell and thy wealth with thee; why reason thus with your selves, I cannot so much as buy cattle, but I must seeke in the Fayres, I cannot provide foode for my family but I must goe to the market, and what a wret­ched heart have I that thinke to get mercy and grace and sal­vation, and yet he in my base lusts, and never stirre a foote to seeke the Lord, and call upon his name, how is my judgement blinded, and my soule couzened, [...]hinke of it if those that offered faire for mercy and grace by many prayers, and desires, and endea­vours, if they in the meane time fell short, and never came to heaven, what will be­come of mee that never looke after the things of grace and [Page 282] salvation, surely if the Lord be in heaven I shall never come there.

The last use is this, you will say what shall we doe if seek­ing will not get it at the hands of the Lord, then wee had as good cast away all, and doe no­thing, as get nothing by what wee doe; therefore the last use is a word of exhortation, wee are to be intreated in the name of the Lord Iesus to doe not onely what these seekers doe, but goe further, and doe more; This is no argument because they obtaine not mercy by seeking, therefore wee should not seeke, therefore seeke after another manner, so seeke and pray that you may finde bene­fit thereby, and comfort there­in unto your soules, in the 13. of Luke 24. this is the use Christ makes, many shall seeke to enter in and shall not be able; what shall wee therefore cast [Page 283] care away, no therefore strive you to enter, seeke after ano­ther manner then they doe that so thou mayst obtaine that which they shall never ob­taine, many deale in this case as Gentlewomen at a Sermon; if they may have a seat at their ease; they will sit downe and heare, but if they must crowd for it, then they returne and get no good, so many seeke but they strive not, with their seeking they are not able to crowd thorough all occasi­ons, and take up armes against the distempers of their soules, that so they may obtaine that mercy they stand in neede of, But you will say if earnestnesse and vehemency will not doe the deede, what then will doe the deede, the rules therefore for our direction in seeking are three; first labour to seeke seasonably while the day of [Page 284] grace lasts, and the Sunne shines, take the season and goe on cheerefully, and arrive at the end of your hopes, call upon the Lord while hee may bee found, it was the direction God gave to Ierusalem, and the mone he makes for her neglect, therefore Luk 19.41. O that thou hadst knowne in this thy day, &c. hee ceaseth praying and falls to weeping, he had preach­ed often, and prayed often, but nothing would prevaile, hee falls a weeping over it. O that thou hadst knowne at least in this thy day, the things that belong to thy peace, as who should say, now this is thy day, now the word is brought home unto thee, now my Disciples are preaching, and the Sonne of man himselfe is come to wooe you, Oh that thou hadst knowne in this thy day the things that, &c. but they are hidden from thine eyes, take notice, every man [Page 285] hath a day and a season which is the harvest of salvation, doe you not take notice of this, that at some Sermon God opens the eye and prickes the conscience, and sometimes lo­vingly perswades a man, and the soule is yeelding and wal­king after the Lord, the soule melts lovingly under the hand of God, this is thy day, take heede how thou neglectest it, and as thou goest home, intreat the Lord to make profitable that which thou hast heard, and say this is my day, I am now in the fire, Lord melt me, I am now under the power of thy ordinance, make it effectuall to my soule, and take notice of it, if the spirit of God call and you regard it not, and let all goe, and all commodities are plucked up, and gone, you may come, and call, and cry, but it is too late; that Spirit which thou hast resisted shall [Page 286] never worke more, thanke thy selfe, the day is gone, now they are hidden from thine eyes, the day is over, and therefore thou maiest crie, Oh, for a Minister, & oh for a Sab­both, no, no, if all the Angells in heaven should speake, and all the Ministers on earth should preach themselves hoarse, thou wouldest not be affected therewith, therefore take the season and the golden opportunitie of grace, and when Christ comes to your soules entertaine him, if Christ knocks, open the doore, if hee awaken thy conscience doe not snubbe it; labour now to see thy sinne that thou mayest finde mercy at the hand of the Lord. Secondly, as wee must seeke seasonably, so wee must seeke with our whole heart, now the whole heart makes knowne it selfe in two particulars; the first is [Page 287] this, when all the good things of this world, be they what they will be, cannot with­draw us from Christ, this is one part of the whole heart, when profits and pleasures of this world stand in competi­tion and opposition betweene God, and our duty to cast off all, and say whether I have ho­nour and libertie or no, I care not, so I have God, my God I will have, this is a happy see­king away therefore with that lazie heart, I thinke it should be so, and ought to be so, and it is good sanctifying the Sab­bath, and praying, it is mervel­lous reasonable I ought to doe it, but if I doe it, ease and ho­nour will be gone, and dis­grace will be cast upon mee, thou now seekest thy ease and honour, and the Lord of hea­ven will curse thee, and thy seeking, but if thou diddest seeke with thy whole heart [Page 288] thou wouldest goe thorough the worke, and say, what re­gard friends and honours? let ease and friends looke to themselves, let friends bee dis­pleased, I had rather friends should be displeased then God, it is not necessary to be rich or honorable, but it is necessary to finde mercy, and to have sinnes pardoned. Secondly, as no good thing must withdraw us from God, so no misery must be a stoppe to let us from comming to the Lord, but we must breake through all mise­ries that lie betweene God and us, this is that Saint Paul re­solved, Acts 20.24. as who should say, come what can come, though heaven and earth meete together, I am re­solved to doe what God re­quires, hee that seekes God with his whole heart, if hee were to runne thorough hell he would runne thorough it to [Page 289] goe to God, now away with that dawbing and hagling with the Lord: O saith the poore soule, I confesse the course is honorable, God requires it, and I should doe it, but if I doe it, trouble and persecution will befall me, what shall become of me and mine, will you have my wife and children undone, if thou thus seeke the Lord, thy seeking is accursed, thou dost not seeke with thy whole heart, they that seeke with their whole heart are like a mayd that sets her affections strong upon a man, happily her friends will be reasoning about the portion, and there is a cavill on the one side, and an objecti­on on the other, povertie on one side, and maintenance on the other side; but if the wo­man love the man, for the mans sake shee will say, let me have him though I beg and die with him, so it is with the [Page 290] soule of a poore Christian that seeke, Christ with his whole heart, when Christ and grace and duty bee propounded, and the match offered, and Christ tendered to the soule and the Lord saith, I will bee thy Savi­our and Redeemer but thou must looke for disgrace and misery, and persecution, but there is a better life a comming now, if you stand for a porti­on with Christ, that you must have ease and quiet, and will not have misery and prison with Christ, then you are ne­ver like to make a match, but he that loves Christ for Christs sake, the soule saith, let the Lord Iesus be a Saviour to mee, though I beg and die, and never enjoy good day, it is enough my soule shall bee saved, if I should rot in prison, and bee banished into the utmost coasts of the earth, yet let mee have my Saviour, let him take pos­session [Page 291] of me, let his Spirit rule me whatsoever come of it; this is to seeke God with our whole heart, and now you are like to finde him. Third­ly, you must seeke the Lord constantly, you must persevere in the use of all meanes, looke as it is with a man that is resol­ved to finde another, and not to leave seeking till hee hath found him; he goeth first to his house, he is not there, he was gone to such a place an houre before, well, hee pur­sues him thither, hee is not there, but is gone to the Mar­ket, hee followes him thither, when hee comes thither, hee is gone home againe, well, then backe againe hee goes to his house, and never leaves hunting and pursuing of him till he findes him; so it is with a soule that truly and constant­ly seekes after the Lord, hee is to be found in his ordinances, [Page 292] haply thou commest to the Word and findest him not here, the Word saith hee went from hence to fasting and prayer, then thou findest him not there neither, then thou goest from fasting and prayer to holy conference, then hee is not to be found there, but is gone to the publike ordinance, in the Congregation, then thi­ther thou goest, and wilt not be content till thou findest him, but goest backward and for­ward, from the Word to pray­er, and fasting, from them to conference, from thence to the Word againe; this to seeke the Lord constantly and hee that thus seekes is like to obtaine, Psalme 122.1. The Prophet David saith, Hee will waite un­till the Lord sheweth mercy: let this be thy resolution, seeke unto God till he doe worke effectually upon thy heart, thou hast fasted and prayed, yet [Page 293] God hath not heard, why, fast and pray still untill hee supply what is wanting, and pardon what is amisse; thus never leave endeavouring and doing untill the Lord sheweth mercie unto thy soule, and give the assurance of the pardon of thy sinnes: thus seeke the Lord seasonably, thus seeke thee Lord with all thy heart, thus seeke him constantly, thus seeke him with your whole heart, and hee will be found of you in mercie and com­passion.