THis Sermon is but preliminary to some select cases of Consci­ence. And in this Text you have a notable Anatomy of Conscience, wherein are these six things singularly con­siderable.

1. Here's the Index to the book of Conscience; The Eye to the portrayture of a Christian, that according to your severall standings, looks upon the Business, the Time, the Manner, and the Cause of this account.

Herein [...].] in this, i. e. in this business In hoc vulg. Erasm. q.d. here I am arraign'd as a Malefactour, charged with Sedition, Schism, and Heresie, in this my Conscience acquits me. Herein do I exercise, &c. Again,

Herein] in, or at this time Interea, Bez. i. e. [...] De Dieu. q.d. 'Tis but five dayes agoe, since I was flapt in the mouth for this defence, and I see those present, that so rash­ly, and illegally censured me, yet now before more equall Judges, I bring the same defence. Herein I exercise my self, &c. Again,

Herein] in this manner Aethiopic. fic. i. e. [...] De Dieu. q.d. My manner of life from my youth, which was at the first among mine own Nation at Jerusalem, know all the Jews, which knew me from the beginning (if they would t [...]stifie) that I lived af­ter the straitest sect of our Religion Acts 26.4, 5.: And I am not conscious to my self of any crime in respect of their law, either in my Judaism or Christi­anity Tirin. in Acts 23.1.: or thus,

Herein] q.d. I have hope towards God — that there shall be a Resur­rection of the dead, both of the just and unjust; and therefore Syr. Arab. propterea. [...]. De Dieu. verse 15. with me it is a very small thing that I should be judged of you, or of mans judgement: yea, I judge not mine own self, for I know nothing by my self, yet am I not hereby justified: but he that judgeth me is the Lord 1 Cor. 4 3, 4.. And therefore having an eye to the resurrection, and last judgementPropter hoc i. e propter h [...]nc fi­duciam. Gro­tius.: I exercise my self to have, &c.

[Page 2]2. Here's the Act with the quality included, [I exercise [...] meditor, and sometimes the same with [...]. Bu­daeus.] I am mu­sing, and exercising my mind: I am learning and busying my thoughts, the word also notes industry, and endeavour; paines and labourOpe­ram d [...], ela­boratè concinno, orno, colo Steph, q d. this is my meditation, my study, my work and employment to get, to keep, and use, a Conscience void of offence, &c.

3. Consider the Subject of this exercise [my self] [...] uti­tur Paulus significatione con­jugationis. Heb. Hithpahel. Bez. 'twas himself, not onely his hearers, he took on him the care of all the Churches, but he would not have it charged upon him, that he kept others Vineyards and neglected his ownCantic. 1. 6.: he would be sure so to exercise himself, that he might not by any meanes, when he had preached to others, himself be a castaway 1 Cor. 9.27..

4. Consider the Object of this exercise, and that is [Conscience] and [...]. pray consider the manner of expressing himself [to have a Consci­ence] to be owner of a good ConscienceRut. against Lib. of conf. p. 1: All men have a Consci­ence, but we may say of most, Conscience hath them: they have a Conscience, as they have a Feavor, or a disease; Conscience is trou­blesome and disquiets them, they cannot sin so freely, as if they had no inward gripes, and therefore they had rather be rid of their Consci­ences, then be thus troubled with them But now the Apostle he would have a Conscience to commune with, he would do nothing but what he is willing his Deputy-Judge shall approve of.

5. Consider the quality of the Subject [void of offence] [...] ie. without any thing which will not endure the scrutiny of both divine and hu­mane judgementVatab in loc.. The distribution notes the entireness, exactness, and excellency of his Gospell-carriage: in his Religion towards God, and in his Conversation among men [...]. Chrys. in loc.. He made it his business to live purely before God, and righteously among menCalv. in loc.

6. Consider the Continuance of this exercise [allwayes] [...]. i. e. [...]. Pis. 'tis not one­ly by fits and starts, when in some good moode, or under some pangs of conviction, 'tis not onely when arrested by sicknesse, or affrighted by the apprehension of death, but allwayes, at all times.

The words thus opened, the Generall Case that lies upon me to re­solve is this.

Case. How may we be universally, and exactly conscientious?

Ʋniversally, in respect of things; exactly, in respect of manner.

To answer this, (so far as I can crowd it into a Sermon) I shall pre­sent you with these four things. 1. What Conscience is. 2. What it's Ob­jects. 3. What it's Offices. 4. What are the Kinds of Consciences; Wherein various directions are necessary, for remedies and rules, which when laid together will resolve the Case.

[Page 3]1. Conscience is mans Judgment of himself Ames. de. con­sci. l. 1. c. 1. p. 1., i. e. of his Estate and Actions Voet. Sel dis­put. part. 3 p. 827.,The Descrip­tion. as they are subjected unto the judgment of God. I therefore close with this descriptiō to wave the determination of that School-dispute, whether it be an Act Durand. l. 2. dist 39. p. 441. Aquin. 1 qu. 79, art. 13. p. 147., or an Habit San­derson de Oblig. consc. prel. 1. §. 17. p. 21., whether of the Ʋnderstanding Ple­ri (que) referunt ad intellectum. Baldwin cas. consc. l. 1. c 3. p. 5., or Will Ibidem., or both Bresser de conscien. l. 1. c. 6 p. 23., whether it be a distinct Faculty Mr. Bernard his Treatise of Conscience p. 4, or Power Huit upon Conscien. p 87., how far born with us, and how far acquired Sanders. ibid. P. 23.. I willingly let pass all— Imprimis obser­vandum est, tantam esse vi­rium mentis nempe potentia­rum, habituum, & actuum, inter se naturae cog­nationem, tam (que) arctam quoad usum & exercitium conjunctionem, sive connexionem ut non solùm vocabulorum appellationes, sed & reales singulorum proprietatates, & officia, reliquis promiscuè & ind [...]scriminatim attri­bui soleant; id (que) non in exotericis tantum poetarum, oratorum, aliorum (que) humanioris literaturae authorum, (quibus licentiùs loqui permissum est) sed & in dogmaticis Philosophorum & Scholasticorum scriptis— Idem eodem p. 9. and in the last paragraph of that lecture, absolvi tandem — certe obscuriùs quam aut voluissem, aut debuissem, si res aliter tulisset— Profecto intricata est & perplexa omnis (quod viri gravissimi jam olim conquesti sunt) de animae intellectivae potentiis & facultatibus disquisitio [...] — quae capere se putant, & quidem suo modo capiunt illiterat [...]ssimi qui (que) homunciones; haec ipsa non capiunt acu­tissimi philosophi — quâ in re nequeo satis admirari Dei Opt. Max. infinitam Sapientiam, retundentis hoc pacto humanam superbiam, & repraesentantis mortalibus, velut in speculo, inanem illam [...], qua sibi videntur aliquid esse, cum nihil sint, miserè decipi [...]ntes cor suum — p. 35. 36., that doth not further the design I drive at, viz. an universall and exact conscienti­ousness.

For Conscience, the Hebrews ordinarily make use of two words, viz. [Heart] and [Spirit] [Heart] in Prov. 4.23. Keep thy Heart [...] cor tuum., i. e. keep thy Conscience with all diligence; and so in the New Testament, 1 John 3 20. If our Heart [...]., i. e if our Conscience condemn us. [Spirit] in Pro. 18.14. A wounded Spirit [...], i. e. a wounded Conscience who can bear, and so in the New Testament, 1 Cor. 2.11. What knoweth the things of a man, save the Spirit [...]. of man, i. e. the Conscience of Man that is in him. But in English (as also in the Greek [...]., and LatineCon-scientia. whence we borrow it) 'tis called [Conscience] knowledge with another, which excellently sets forth the Scripturall nature of it, as Job 16.19. My witnesse is in heaven, and Rom. 9 1. I say the truth — my Conscience also bearing me witnesse in the Holy Ghost. In both places, q.d. God witnesseth with my ConscienceSanderson ibidem & postea s [...]arsim.. Conscience is placed in the middle, under God, and above manPerkins Vol 2 l. 1. p. 11.. I will close this with Brochmand's description of ConscienceBrochmand. T. 1. Art. 1 c. 3. q 2. p. 7., to be a kind of silent reasoning of the Mind, whose definitive sentence is re­ceived by some affection of the Heart, whereby those things which are judged to be good and right, are approved of with d [...]light, but those things which are evill and naught, are disapproved with grief and sorrow, God hath placed this in all men, partly to be a judgement and testimony of that integrity to which man was at first created, and of that corruption that fol­lowed sin; partly that God may have a Tribunal erected in the breasts of me, to accuse delinquents, and to excuse those that do what is good and right.

[Page 4]2. The Object of conscience is very various, conscience hath great employment Mr. Bernard of cons. p. 56. & seqq. and much businesse with the whole man, and with all his actions; 'tis like those living creatures in the Revelation all over eyes; it looks to the understanding 2 Cor. 1.12; whether our wisdome be carnal or gra­cious; to the willRoman. 7.18, whether it goe beyond or fall short in ability of good performances; to the affections, Rom. 9.1.2. whether the entertainment or refusal of the Gospel be the matter of greatest joy or sorrow. It pryes into all our actions both towards God and man. Towards God, whether in general our estate be good Heb. 9.14., in speciall whether our service be inward &2 Tim. 1.3. Spiritual, or onely outwardHeb. 9 9. & formal. More particularly it surveighs all our duties whether we pray in faithHeb. 10.22.; whether we heare with profit1 Tim. 3.9.; whether through our Baptisme, we can goe unto God as unto an O­racle 1 Pet. 3.21. Interp. 72. vo­cabulo [...] utuntur quando in V.T. Israelitae dicun­tur interrogare os domini— baptismus est, [...] — responsio bonae conscientiae, & etiā interroga­tio apud Deum, quia audet cum fiducia, Deū ac­cedere & inter­rogare, hoc est cum eo coll [...]qui cumque rogare pro se [...]t aliis. Ge [...]hard. l. c. T 4. de Sacram p. 180. § 88.; whether in the Lords Supper we have singular Communion with ChristCor. 10.15.16, in short whether we doe and will stick close to Religion 1 Pet. 3.15.16; as knowing, that if Conscience doe not steer right, Religion will be Ship­wrakt 1 Tim. 1.19.. Thus duties towards God are the great object of Conscience, but duties towards man are the Secundary, and like unto it. Towards man in our whole conversationActs 23.1.. Particularly, that we be obedient to rulersRom. 13.5., (and that which is in one place charged upon us for Conscience sake, is in another place commanded for the Lords sake1 Pet. 2.13.) in short, that we be just in all our dealingsHeb. 13 18., avoyding all justly offensive things1 Cor. 10.29., words1 Kings 2.44., thoughtsPsa. 73.15.16, that we express singular charity1 Tim. 1 51; especialy to soulesRom 9.1.2, and this in prayer2 Tim. 1.3.4 when we can doe nothing else, and Con­science doth not onely do all this at present urging to duty, or shooting or tingling under the commision of sin, but it foresees things future provoking to good and cautioning against evill; and also looks back upon things past with joy or torment, so that it is easier to reckon what is not the object of conscience then what is; in a word, E­very thing of duty and sin is the object of Conscience.

3. The Offices of Conscience are likewise various. In general, the proper Office of Conscience is discursively to apply that light which is in the mind unto particular actions, or cases. The light which is in the mind is either, the light of Nature, or the light of Di­vine Revelation. By the light of Nature. I understand those com­mon notions, which are written in the hearts of men, which (as a brand pluckt out of the common burning) are the reliques of the Image of God after the fall. Not onely Scripture but experience evi­denceth, that those which are practical Atheists, that say unto god depart from us Job. 21.14.15 we desire not the knowledge of thy wayes, yet cannot get rid of his Deputy, their Conscience: they carry a Spy, a Register, a Monitor in [Page 5] their bosome, that doth accuse and trouble them, they cannot sin in quietQuod egi in corpore hoc post modum impor­tuna cogitatione verso in mente: & mu [...]toties gravius torque­or in recordati­one quam prius captus fuerem operis perpetra­tione. Bern. de inte [...]. dom. c. 30 p. 1074.. Those that are without or Reject the Sun-shine of Scripture, yet they canot blow out Gods Candle Prov. 20 17. of Conscience. By Divine revelation I meane both the standing rule of ScriptureIsa 8.20., and Gods extraordinaryNu. 12 6 7.8. Heb. 1.1. discoveries of himselfe, whether by dreams or visions, or Prophesies, or other Spiritual communications; all which thought (if they be frō God) they are acording to Scripture1 John 4.1; yet the former are afforded upon par­ticular2 Chro. 20.14 1 Kin. 13.20 11 Nu. 24. per totū Providences, and the last are the universal priviledges of parti­cular favourites1 Cor. 12.2, 3, 4.: But it is the office of Conscience to apply all these, and that it doth by the discourse of a practical SyllogismeSayrus clav. Reg. l. 1. c. 3 p. 4. e.g.

Whosoever believeth John 3.39, (i. e. accepteth of Christ as Lord1 Cor. 12.3., and Savi­our) shall be saved, but (may the gracious person say) I accept of Christ as Lord and Saviour John [...]0.28.. Therefore shall I be sav [...]d.

Or thus. Whosoever is unfeignedly willing to have his [...]tions brought to the Scripture touchstone to be tried, whether they be ri [...] for the matter, and to the Scripture Ballance to be weighed whether [...] are weight for the manner, his deeds are wrought in God, i. e [...]he is in a state of Grace, he acteth by the gracious assistance of the [...]pirit of GodJohn 3. [...]0.21.

But (may the trembling Soul say) I desire nothing more then to bring my selfe and all my actions to a Scripture tryall Psa. 139, 23.24..

Therefore (he may conclude) I am in a state of Grace Psal. [...]6.1.2., &c.

Once more. Whosoever commiteth sin (i. e. maks a trade of Sin) is of the Divel (i. e. is the Child of the Devil)

But (may every unregenerate Person, sayRom. 6.20) I make a trade of sin i. e. when I am a sinning I am in my Element, I am where I would be, there is no work so pleasing to me.

Therefore I am the Child of the Devil Rom. 6.16., i. e. I am in a estate of Damnation.

In the (major or) first proposition, you have the dictate Habitualis cognitio menti impressa, varie ab authoribus nur cupatu [...], ut conscientia, conscientiae dictamen, lex naturalis, scintilla rationis, [...], &c. Estius in 2. l. Sent. di­stinct. 39. § 2 p. 427. of Consci­ence.John 3.8. In the (minor or) second proposition you have the Testimony conscientia respectu propositionis, dicitur lumē & lex; [...]espectu assūptionis & conclu­sionis, testis, sed respectu assumptionis aptissimè vocatur index vel liber; & respectu conclusionis maximè proprié judex. Ames. de conscien. l. 1. c. 1 p. 3. § 9. of Conscience, and in the Conclusion, you have the judgement of Consci­encePropositionem dictat [...]. assumptio per ap­propriationem vocatur [...]. conclusio est ipsa [...]. Ibidem § [...]0.: In the first the power of Conscience is very great, so great that it can do any thing but make evill goodIbidem. Theses Theol. de Cons. p. 44. § 18., for it can make an in­different action good or evill1 Martinus de verb. cons.: and it can make a good action evillMartinius de verb. cons.: therefore in things necessary it doth so bind, that noe humane laws [Page 6] can loosen,Acts 4.19. vix crediderim apud se fuisse Stapletonom cum hac effuti­ret. Forum con­scientiae dixit esse longè majo­rem partem c [...]a­vium. Cham. [...] Paustr. T. 2. l. 11. c. 9. p. 205. §. 23 and thereupon we are said to be down-right debtors Rom. 1.14., en­gaged servants Rom. 6.16., spirituall bound Acts 20.22., lovingly constrained 2. Cor. 5.14., graciously necessitated, 1 Cor. 9.16. Yea in a word, we can do no other (unless we will offer violence to our Consciences) then do what God chargeth upon us as dutyActs 4.20.. Thus far the dictate of Conscience. In the Testimony of Consci­ence, Conscience examines, sifts, and tries our actions, this in Scripture is called a returning into a mans own heart1 King. 8.47. & reversi fue­rint ad cor suum ex heb, a thinking of our waysPs. 119.59., a speaking to our heartHos. 7.2., a laying things to heartJer. 12.11. [...] ponens super cor., a setting our heart upon a businessHaggi 1.5. there 'tis [...] ponite cor ve­strū super vias vestras., an examination and trial of our selves2 Cor. 13.5. there's both [...] (q.d. make as strict a scrutiny into your own hearts, as the Devil will do when he tempts you) & [...] (be as loth to be mista­ken in your graces, as a Usurer in his coyn); and thence the conclusion is inferred from the premisses according to our appre­hension of the rule and account of our actions. Yet this is worthy of special observation, that though both the premisses be undeniably true, yet there's nothing more ordinary, then for not only wickedRo. 2.18.21, 22., but graci­ous persons (though upon different grounds) to deny the conclusion: and the truth is, without the Spirits assistance by way of conviction to the wicked, and relief to the godly, neither of them will prove any bet­ter Logicians, then still to deny the conclusion. Graceless persons they will not conclude against themselves: For, 1. They wil not weigh the cogency of any ScripturalJohn 3.20. argument. 2. They have suckt in other self flattering conclusionsDeut. 29.19.: and 3. they are willing to put a cheat up­on themselvesJam. 1.22. [...] falsa argumentionè uti & subdola supputatione fallere, as those in Matth. 7.21, 22, 23 Brochm. in loc., so these will not conclude against themselves. And on the other hand, gracious persons dare not conclude themselves so hap­py as the Scripture represents them. 1. Through the prevalency of temptations Rev. 12.10. The Devil accuseth them to themselves, as well as unto God day and night., Satan frights them from their comforts. 2. Through the abounding of gracePsal. 126.1., they think 'tis too good to be true, especially con­sidering 3. their sense of unworthiness Luke 7.6, 9., what! they passe a sentence of absolution upon their souls! of approbation upon their actions! No, they dare not: Through over modesty they'l bely the very spirit of grace. In short, the onely remedy I shall commend to both sorts is this, viz. Beg of God to perswade thy heart to close with convincing truth, q. d.

Thus Christians do but suffer and help your Conscience to do its of­fice, and then shall you have rejoycing in your selves alone and not in Gal 6.4. an­other. i. e. you will finde cause of rejoycing in the testimony of your own Conscience and not in others thinking you to be better then you are, nor in your thinking your selves to be better then others. Thus you have the offices of Conscience. I come in the last place to speak of

4. The kinds of Conscience I know are cōmonly reduced to these 4.B [...]rn. de consc. p 1107. viz. Good & quiet. Good and troubled. Evil and quiet; Evil and troubled. But intending the resolution of the Case before me in speaking to Con­science under the several kinds of it; I shall speak to 8 kinds of Con­sciences. The two first, viz. the sleepy and the seared Conscience are pe­culiar to the worst of men. The 4. next, viz. the erring, doubting, scru­pulous & trembling Consciences are almost indifferent to good & bad; only the 2 former have a greater bias to bad: and the 2 latter have a greater tendency to Good: but the 2 last kinds, viz. The Good and Ho­nest, and the Good and quiet Consciences are peculiar to Gods choisest favourites. In treating of these, I shall endeavour to acquaint you with the nature of eachBut here I must say with Aug. non possum ut volo expl care quod sentio: tamen quid moliar di­cere, peto ut non ex [...]ectatis ver­bis meis saga­c ssime si pot [...] ­stis intelligatis—Odi definire— nam facilius est mihi videre in alterius defini­tione quod non probem, quam quicquā bene de­finiendo expli­care. Aug. T. 1. l. 2 de Ord. c 1. 2 p. 671., how to cure the evill, & how to obtain the good, and hereby the Application will be entwisted with the Explication throughout my discourse.

I. The first and one of the worst kinds of Consciences in the world is the sleepy Conscience, 1. The sleepy Conscience. such is the Conscience of every unconverted person (that is not yet under horrour) theirRom. 11.8. [...] Camerarius in loc. spirit, i. e. their Conscience is asleep; that as bodily sleep bindeth up all the senses and animal spi­rits, so this spiritual (or rather unspiritual) sleepiness bindeth up the [Page 8] soul from all sensePrivatio om­nis sensus & ju­dicij. Illyr. In p [...]aed. loc. of the evill of sin, and want of grace; and there­fore in conversion Christ doth awakenEphe 5.1 [...]. the Conscience. The Disci­ples of Christ have their spirits waking, when their bodiesMatth. 26 41 are slum­bring, i e. they have a gracious habit of watchfulness, when they are overtaken with some carnal acts of sleepiness. Christ complains of un­kindnessCantic. 5.2., that his Spouse sleeps in the morning, when he knocks for early entertainment; but the unconverted let Christ stand knocking all the day, till supper timeRevel 3 20., they will spend their day with their lusts; and if Christ will knock and wait till the day of their life be almost spent, then they'l pretend to open: but how long must God call? How long Pro. 6.9, 10. wilt thou sleep O sluggard? when wilt thon arise out of thy sleep? and they'l answer, Yet Concessio iro­nica ethopaeiam habens pigrorū elegantissimam. Jun in loc. q. videmus consci­entiā veluti ve­terno aut le­thargo aliquam diu sepultā, &c. Episcop. Inst. theol. l 1. c. 3. p. 11. Causes. a little sleep, a litle slumber, a little folding of the hands to sleep. The plain truth is, thougn wicked men cannot quite stifle their consciences ^q, yet their Consciences do but as it were talke in their sleep, and they take no more notice of them, then they do of their dreams.

Causes of a sleepy Conscience are (besides the sluggishness of our de­praved natures)

1. A spiritual intoxic [...]tion, all unconverted persons are drunk with the love of sin, and therein behave themselves like Solomons Prov. 23.34, 35. Jacet in co­rona charch [...]sij, i. e. Galea ubi maxima sētitur maris agitatio. Jun in loc: [...]ras the vulg. Ver­sion, w^ch may serve for a pa­raphrase, quasi sopitus guber­nator amisso clavo. i. usu ra­tionis. Tit. drunkard that lies down to sleep in the heart of the sea, or upon the top of a mast, in the very midst of the greatest soul danger: He doth that daily which Jonah did once, run away from G [...]d, and then composeth himself to sleep,Jonah [...].5. when God is pursuing him with judgments; and dreams of no­thing but impunity, & happines. Love of sin is the Devils Opium, where­by he casts the Conscience into a dead sleep, that no arm but of Omni­potency can waken it. He meets with something in the world, which he likes better then the holy ways of God, and therefore will not seek GodPs. 10.4, 5, 11 13. Justitiam ut ille apud Platonem Thrasymachus, appellat [...], elegantem stultitiam —they sleep, & then aiunt deum dormire aut oblitū esse eorum quae fiant in terris, &c. Aug. Steuch. Eug. Enar. in loc., Gods ways are always grievous to him,—he hath said in his heart I shall not be moved—God hath forgotten: he hideth his face, he will never see it—he contemns God, & saith in his heart, thou wilt not require it. They wink, and then conclude God doth not see them.

2. Carnal conceits of grace and heaven. At the best, humane wisdom is their highest Guide, their great and supream Oracle; in their misha­pen apprehensions of their need of mercy, they are willing to be flat­tered, [Page 9] that it may be had without such severities in ReligionQuàm minu tatum & pede tentim decline à deo: & ita [...] profundum. de scendat, ut su­per eam urgeà puteus o [...] summ mundi prospi­ritas alludit & illudit, cum laudetur pecca­tor in desideri­is animae suae, cum peccantium favor & pecc [...] ­re nolentium pavor nolens & dolens arridet ei, &c Bern. l. de consc. p. 1109., as they are unwilling to undertake. Why should they be wiser then their Neigh­bours? all men are not fools. Men as wise, and as learned, neither press nor practise such strictness, and do you think they have not a care of their souls? they do not doubt but they shall do as well as the best. Though poor souls they know that wide is the gate, and broad is the way Mat. 7.13.14. that leadeth to de­struction, and many there be which go in thereat because strait is the ga [...]e, and narrow is the way that leadeth unto life, and few there be that finde it. Mark that [that find it] he doth not sayNon dicit pauci ingrediuntur quod difficillimū, sed pauci inveniunt Par. in loc. that enter into it, but that find it. Those that do not walk in the way of holines [...] vide. Auth. imperfec. oper. Hom 18. p. 72., 'tis impossible they should ever find it. The gate doth not lead to the way, but the way to the gate. Do not think to get to heaven first, and learn heavenly min­dedness after, yea heaven must now sufferMat. 11.12. violence; striving is the conditionLuk. 13.24. vide Stell. in loc. of entring. Rouze up therefore, and shake off your world­ly wisdomeSee Abernethy's physick for the soul. c. 7. p. 92. &c., your ignorant self-love, your abuse of mercies, your con­tempt of God, and your forgetfulness of death and judgement. But how shall we do this?

1. The first remedy I shall commend is Consideration. Cure. Let the subject of thy consideration be w^t thou wilt (only I could wish it may relate to eternity, whither thou art posting) and I shall not doubt of the success. Let me for once insert a relation I heard between the preaching and the transcribing of this Serm. The Father of a Prodigal left it as his death-bed charge unto his only Son to spend a quarter of an hour every day in retired thinking, but left him at liberty to thinke of what he would, onely engaged him to spend a quarter of an hour in thinking. The son having this liberty to please himself in the subject, sets himselfe to the performance of his promise; his thoughts one day recall his past pleasures, another con­trive his future delights; but at length his thoughts became inquisitive, what might be his fathers end in proposing this task: he thought his father was a wise and good man, therefore surely he intended and hoped that he would some time or other think of Religion: when this leaven'd his thoughts they multiplyed abundantly, neither could he contain them in so short a con­finement, but was that night sleepless, and afterwards restlesse, till he be­came seriously religious. O that I could perswade you to go and do likewise.

2. Observe what means thou shunnest as too startling, and make use [Page 10] of them for thy awakening. This with the blessing of God will saving­ly awaken thee. O how often hath thy Conscience whimper'd, & thou hast husht it to sleep again! What doth thy sleepy Conscience most dread? an awakening Ministry? So far cross thy Conscience as to at­tend no other: In stead of lullaby notions, improve cutting Tit. 1.13. [...]. redarguito praecitè. Bez.— Generalis cujus­dem religiosi ordinis, qui ut suos hortaretur, ne minus conscientiae studerent quam scientiae; dixit majores suos, se vitam (que) suam direxisse conscientiâ: nunc autem abbreviatam videri verbum istud, ac mutilatum primâ syllabâ, viz succedente illi scientiâ; verendum deinceps ne & hoc verbum mutiletur primâ syl­labâ, adeóque relinquatur sola entia rationis, circa quae versatur saepè speculativa tantum scientia, ac nudae speculationes. Brester. de consc. l. 1. c. 7. p. 28. Sect. 57. convi­ctions.

The scared Conscience.II. The second kind of Conscience proposed is, the seared Conscience. Such is theirs, who have given up their names to Christ, but lift up their heel against him, of which the Apostle speaks1 Tim. 4.2., having their consciences seared with an hot iron, i. e. having a corrupt, andCorruptam & putrifactam at­que putredinem cum foetore semper emitten­tem. Anselm in loc. putrified conscience, that have the Devils brand mark Cauterio d'a­boli penetratam esse, ut indele­biliter eandom retineant con­scientiam, &c. Cajet. in loc. upon it. Plainly, a seared Conscience is a rotten Abern. ibid. c. 8 p. 109., venemous, ulcerate, pestilent, filthy, gangrenate Conscience, that doth not perform any of it's offices, but is even past feeling; that is (or might have been) in Christs Hospitall under cure of soul-distempers: but through indulging of sin, not being able to endure the sharpJer. 44.16. &c. convictions, bitter reproofs, and clo [...]e exhortations of the word, he deadens his Conscience unto an insensible senslesnesse, to this rank of profligate sinners I refer all those that frequent (as well as those that reject) Ordinances, that make a profession (as well as those that hate the profession) of Religion, yet have a reserve of sin which they will not part with. Searing (you know) is of that part which needs cure.

The causes Cause. of a seared Conscience are, Conscience-wasting sinnes on mans part procuring it, and divine withdrawing from the sinner on Gods part inflicting it. As there are are someMorbus vene­nereus. bodily diseases that fol­low bodily wickednesse, so this Soul-disease is the peculiar punishment of sins against knowledge. Methinks that Text is dreadfullRom 1.28. See also v. 21.24 26.: As they did not like to retain God in their knowledge, God gave them over to a re­probate minde, &c. 'Tis observableEcce quotiens vindicat Deus & ex eadem vind [...]cta p [...]ura & gra [...]iora peccata consurgunt. Bed. in loc., the oftner they rebelled against the light, the more severely God punished them; with that (which they counted) impunity, viz. he gave them up to their swingeTradidit Deus—substractione gratiae— traditione in potestatem Satanae — [...], in mentem reprob [...]m, act [...] vè, & passivè intelligendo, &c. And a [...]l this to be such a recompence of their errour, [...] quam oportu [...]t, i. e. quam ex ordine justitiae suae Deus ipsis de­habeat retri [...]u [...]re. Par. in loc. of 1. natu­rall [Page 11] lust, 2. unnaturall, and 3. of all unrighteousness. Custome of sin­ning, takes away conscience of sinning.

For Cure. Cure. Seriously set your selves against those peculiar wayes of sinning which have brought you to this. You know them, there's not a­ny one that hath a seared Conscience, but he doth (or easily may) know how it came so, your work (in some respect) is not so large as in case of the sleepy Conscience, 'tis but one or two sorts of sins that are eminently mischievous to your souls in this case, though a seared Conscience is worse then a sleepy Conscience, yet as 'tis more easily discernable, so 'tis but reasonable you should more speedily and vigorously set upon the cure, take heed of accounting any sin smallCum coeperit quis dicere; quid est si verbulum h [...]c unicum locu­tus fuero? — Ex hoc, quid id, quid illud— Sensim incipit quis pedetentim in majora & graviora prola­bi, & sic dein­ceps — in perfectam in­sensibilitatem decidit — curate levia, quoad levia sunt — & virtutes & pec­c [...]ta à parvis incipiunt, &c. Dorotheus B. P. T. 4 p 769., lest at last you account not any sin great; I will commend one Text to you, and close this par­ticular, Ezek. 24.13, 14. In thy filthiness is lewdness, because I have purg­ed thee and thou wast not purged, thou shalt not be purged from thy filthi­ness any more; till I have caused my fury to rest upon thee. I the Lord have spoken it, it shall come to passe, and I will do it, I will not go back, neither will I spare, neither will I repent, &c. Sirs, God hath been your Phy­sitian, hath used— Instar medici, qui putridis non par [...]it cornibus — non parcit, ut parcat: crudelis est, ut misereatur. Hieronym. in loc. variety of remedies: if nothing will prevail, but you will industriously singe your Consciences to make them senseless, as sure as God is true, he willMy fu [...]y to rest] i. e. non habeat, quod amplius faciat, &c. Sanctius in loc. make you sensible of your sin by everlasting burnings.

I forbear inlargement, because in the following cases about the Mor­tification of beloved lusts, about relapses, and how to check the first ri­sings of sin, you will have suitable directions to make your brawny Con­sciences tender. I proceed therefore to those kinds of Consciences, none else will speak to, viz.

III.The Erring Conscience. An erring Conscience Ames. de cons l. 1. c. 4. p. 8 is that which judgeth otherwise then the thing is. Conscience is sometimes deceived through ignorance Dickson Therap. Sac. l 1 c. 1. p. 3. §. 8. of what is right, by apprehending a false rule for a true, an errour for the will of God: Sometimes through ignorance of the fact, by misapplying a right rule to a wrong action; Conscience evill informed t [...]kes humane tra­ditions and false doctrines, proposed under the shew of divine authority to be the will of God; a famous instance you have of this in Jeroboams Be [...]gins. Prax cath. dissert. 3. p. 244. § 27. case, he fears that if the people should go up to sacrifice at Jerusalem, then he should lose his kingdom, this puts him upon enquiry, whether there should not be a double Sanctuary, as well as a double Kingdom: [Page 12] hereupon a Council is called, flattering Prophets come, they have dreams and visions, worthy of their affections, suitable to their purpose: A decree is made q.d. 'tis sufficient that you have hitherto gon up to Je­rusalem, now behold your Gods, these calves are like the cherubims of the Sanctuary, which are as ministring Spirits before the face of God (that these calves had the shape of the Cherubims, you may gather by comparing of Scriptures, that which is called the face of anEzek. 1.10. Oxe in one place, is called the face of aEzek. 10.14. & Ezek. 1.7. Cherub in the other.) This seems to the people a satisfying warrant for them readilyHos. 5.11. to follow the Kings com­mandment. I might add another instance of the good old Prophet, who was plausibly seduced to his bodily1 Kings 3.8 18, 19, 2 [...], 26. destruction. Now 'tis a great que­stion (among the Papists especially) whether, and how far an erring Con­science binds? One of their most learned Casuists that I meete with, peremptorily determines that the law of an erring Conscience is not dispensable byNe quidem à Deo, multo mi­n [...] ab homine. Bresser de Consc l. 5. c. 22. p. 555. § 212. God himself: Others— Ʋt igitur bonum sit agere secundum Con­scientiam erran­tem voluntariè & vitiosè, opor­tet existimatio­nem Conscientiae bonam esse, & c [...]a recta rati­one congrisentē, Azorius Moal. Instit. l. 2. p. 104., that 'tis good to follow an erring Conscience, when it hath the credit of a good Conscience, and is agreeable to reason. Others Sayrus Clav. Reg. l. 1. c. 4. p. 8 § 13. that a right, and an erronious Conscience both bind, though in a different respect, a right Conscience as it is conformable to the Law of God, an erring Conscience as it is thought to be the Law of God, a right Conscience binds simply, an erronious upon a supposition. Some distinguish ignorance intoQuando Con­scientia erronea & invincibili ignorantia ju­dicat al qu [...]d honestum esse, quod honestum non est, tunc actus voluntatis, qui conformis est tali judicio, b [...]nus & hone­stus est, etiamsi contingat objectum esse [...]urpe, ita passim Theologi; & probatur, quia tunc est conformis suae regulae, nam illud judicium est proxim a regula quam sequi debet v [...]luntas. Becan. T 1. Theol. Schol. pt. 2. Tract. 1. c. 4. q. 7 p. 219. vincible, and invincible, and say, that when an erronious Conscience through invincible igno­rance judgeth that to be honest which is not so, yet that judgement is the next rule which the will is to follow. Others distinguish (where all men are not able to discern the difference) between— Neminem obligat tamen ligat — Durand. lib. 2. dist. 39. q. 5. p 443. §. 7. binding & obliging. But in short, they generally determine the questiō in the affirmative; Though some grant, that thoughSylvestranus in l. 1. Seat. p 239. we must do nothing against a true Consci­ence, yet we must depose an erroneous one, and go contrary to it. And Others Nihil licet contra Conscientiam agere in aliquo casu, nec tumen tenetur quilibet sequi Conscientiam suam in quolibet casu. Gul. Parisiensis de vitiis & pec. p 280., though we must do nothing against Conscience in any case, yet we must not follow Conscience in every case. The plain truth is, Errour cannot bind us to follow itHarris works pt 4. p. 28.; an erring Conscience may so bind, that it may be a sin to go against it; but it can never so bind, as it may be a virtue to follow it. To follow an erringRobins. Obs. c. 47. p. 246. Conscience, is for the blind sinner to follow his blind Conscience till both fall into the ditch. [Page 13] The violation of Conscience is alwayes evil, and the following of an er­ring Conscience is evil, but there's a middle way that's safe and good, viz. the informing of Conscience better by Gods Word, and following of it accordingly.

The CausesCauses. of an erring Conscience (besides Originall sin, the effect whereof is blindness in the Understanding. And the just judgement of God upon persons for not entertaining, obeying, and loving the truth as it is in Jesus, besides these, the causes) are reducible to these Three HeadsBresser l. 5. c. 23. p 556. Spa [...]sim..

1. Negligence of learning the will of God Discendi neg­ligent a, orta ex pigiritia. I [...]i­dem §. 2. 7., through slothfulness, and love of ease, and low esteem of the wayes of God. I need name but one Scripture for both proof and illustration of this particular, Eccles. 4.5, 6 The fool foldeth his hands together, and eateth his own flesh. Better is a handfull with quietness, then both the hands full with travell and vexati­on of Spirit, q d. He is a fool that puts himself into a posture of idlenessEnglish An., that compoleth himself to do nothing, that thinks it better to be with­out good things, than be at some trouble in getting themPemble in loc..

2. Pride whereby a man is ashamed to consult others and to be taught by them Pudeat igno­rantem alios consule [...]e, & ab iis doceri. B [...]es. ibid., Those that are sincerely consciencious are not free from a kind of proud modesty, in being shie of making inquiry into practical cases, there's something of pride in their bashfulnesse to discover their igno­rance, in asking of questions for Conscience sake. But those that are ungodly, arrogate so much to their own judgment, that (to speak their own boasting) they know as much, as any man can teach them. But as wise as they are, a wiser then they calls themProv. 28.26. Qui suo fidit a­nimo stultus est. Merc. in loc. fooles, and their folly misleads them.

3. Passion, or inordinate affection Bref. ibid. &c. about that whereof we are igno­rant. This warpeth our consideration, for he that seeks tru [...]h with a byas, will run counter when he comes near it, and not find it though he come within kenning of it Arch Bishop Lawd Ep. Ded. before the re­lation of the conference..

You may gather the remedies from the opposites to these three causes of errour. 1. Be industriously diligent to know your duty. 2.Cure. Be humbly willing to receive instruction. And 3. Let not your affections out run your judgment. But ther's one rule I shall commend, which if you will conscientiously improve, you shall never be much hurt by an erring Conscience, and I dare appeal to your own Consciences, that 'tis your indispensable duty, you must use it, and 'tis so plain and easie you may use it.

Do what you know, and God will teach you what to do. Do what you know to be your present duty, and God will acquaint you with your [Page 14] future duty as it comes to be present. Make it your business to avoid know omissions, and God will keep you from feared commissions. This Rule is of great moment, and therefore I will charge it upon you by ex­press Scripture. Psalm 25. v. 4. Shew me thy wayes O Lord, i. e. those wayes wherein I cannot erreMandata tua ostende, quae me non permittant errare, &c. Remigius in loc.. Teach me thy paths, i. e. that narrow path which is too commonly unknownSemita dicta quasi semi via, quia angusto calle ditigitur, nec vulgo nota est, sed occulto itinere ambula tu [...]. Bruno. in loc. B P. T. 11. p. 96., those commands that are most strict and difficult, V. 5. Lead me in thy truth, and teach me, i. e. teach me e­vidently that I may not be deceived; so teach me that I may not only know thy will but do itRemig. ubi sup.. Here's his prayer, but what grounds hath he to expect audience? For thou art the God of my salvation, q. d. thou Lord wilt save me, and therefore do not refuse to teach me. On thee do I wait all the day, i. e. the whole day, and every dayArnobius in loc., other arguments are couched in the following verses, but what answer? v. 9. The meek will he guide in judgement, the meek will he teach his way; i. e. those that submit their neck to his yoke, those that are not conceited that they can guide themselves better then he can guide them, he will teach them his waysNon eos qui pracurrere vo­lunt, quasi seip­sos melius re­gere possint, sed eos qui non eri gunt cervicem, ne (que) reculeitrant. Aug. in loc., in necessary, great, and weighty matters they shall not err Ejusmodi error nunqu [...]m acci­dit, vel certe non permanet; de rebus neces­sariis, magnis, & gravibus — Bergius prax Cathol. p. 247.. Again Prov. 2. v. 3. If thou seekest after knowledge, and liftest up thy voice for under­standing, v 4. If thou seekest her as silver, and searchest for her as for [...]id treasures, v. 5. Then shalt thou understand the fear of the Lord, and find the knowledge of God, v. 6. For the Lord giveth wisdom: out of his mouth cometh knowledge and understanding, v. 7. He layeth up sound wisdom for the righteous: he is a buckler to them that walk uprightly, v. 8. He keepeth the paths of Judgment, and preserveth the way of his Saints, v. 9. Then shalt thou understand Righteousness, and Judgment, and Equity, and every good path. q d. Be but as diligent to get knowlege, as a covetous man is to get moneyCartw. in loc., and God will certainly give you such knowledge of his wayes, as shall preserve you from errour— Dominus clypeus erit iis, qui perfect [...]m, & omnibus suis numeris constantem contemplationis rationem in hisce reconditis divinis (que) rebus amplecti sint; quo ab erroribus tuti serventur, &c. Levi Ghersom. in loc., and will teach you how to behave your selves both towards God and ManEng. Annor.: One Scripture more, that in the evidence of three vitnesses, this rule may be establish­ed, Joh. 7.17. If any man will do his will, he shall know of the Doctrine whe­ther it be of God, or whether I speak of my self, q.d. Hinder not your selves from learning truth through fear of erour— Quàm perperam & stultè hedíe permulti, dum errandi periculum metuunt, hac trepidatione sese impediant ab omni discendi studio—si Deo toti in obsequium simus addicti, spiritum discretionis ab eo nobis datum ire ne dubitemus qui perpet [...]us sit dux ac director, &c. Calv. in loc., for you shall never want the Spirits guidance, while you practically follow his conductGul Parisiensis. Qui expresse docet — ubi est invincibilis ig­norantia quoad nos. Deus sucou [...]ret, nisi culpa nostra ejus opem a nobis avertamus — quae sententia f [...]cit maxime ad providentiam Dei celebrandam. Davenant determ. q 45. p. 213..

[Page 15]IV.The doubting Conscience. A doubting Conscience is that which with trouble and anxiety sus­pends Brochm. T. 1. c. 3. q. 3. p. 7. its judgment, not knowing which way to determine. Doubtfulness of Conscience is that ambiguity of mind which consists in a standing (or rather in a wavering) ballance, neither assenting nor dissentingConsci­entia dubia, strictè, negativè magis (que) propriè, nil est aliud, quam ambigui­ta [...]. sive suspen­tio animi censti­tuti in aqu li­brio, &c. Bress. l. 4. c. 1. p. 350.. To speak strictly, a doubting B ess. ibid. §. 5. V [...]x dubia conscien­tiae addita sit dimin [...]ens seu alienans, haud aliter quamens rationis en [...] d citur, &c. Voetius pt. 3. p. 828. Conscience is no Conscience, but onely improperly, as a dead man may be said to be a man. Conscience is a judg­ment of something done, or to be done: but now where there's no assent, there's no judgment B ess. ibid. §. 5. V [...]x dubia conscien­tiae addita sit dimin [...]ens seu alienans, haud aliter quamens rationis en [...] d citur, &c. Voetius pt. 3. p. 828., but a privation of judgment; and therefore so fat as it may be called a Conscience, it is an evil Conscience, at best troublesomly —Si non mali­tia turpi, saltem tristi. Voet. ibid evil, and therefore ought to be deposed. Some term the acting upon a doubting Conscience to be an acting besides Praeter consci­entiam.— Konig. de cons. vide p. 13, 14. Consci­ence; for they cannot be said to act according to Conscience, because 'tis properly none, but aequivocally; nor do they act against Consci­ence, because Conscience permits them to act thus and no otherwise: those act with or against Conscience, where the judgment of Consci­ence is determined, to say this is lawful or unlawful, and he acts besides Conscience, who remaines fluctuating and doubting, whether such a thing be lawful or unlawful, and yet doth, or omits it. Now the Apostle tells us,Rom. 14.23. Whatsoever is not of faith is sin. By faith there we must under­stand that perswasion and security of mind, whereby we believe and deter­mine, that such a thing pleaseth, or displeaseth God, is lawful or forbid­den; 'tis not spoken of justifyingMinus [...] qui fidem istam ex­plicant de fide justificante, & salvifica, &c. Konig. ibid. faith, as if men sinned in eating or not eating, because their sins were, or were not pardoned; In short, in all duties that belong to practise we must be unweariedly diligent to perceive the truth, that doubtfulness may be driven^h away, for the more certain knowledge we have of those things we do, the more confident we may be in the doing of them, and the more joyfull after­wards. What therefore is the cause of doubting that it may be banished?

The Causes of doubting, which I shall speak of briefly (to say no­thing of our ignoranceI speak of practicall doubts, for of Speculative that proverbial saying of Aeneas Silvius is undeniably true, cui plura nosse datum est, eum majora sequi dubia. Plat na de vit. Pont. Pij. 2^di. p. 3.8. and weakness) are these Two.

1. Either want Voet. Sél. [...]sp. pt 3. p. 828., or aequality of reasons, that when we poyze and weigh things most impartially, yet we are not able to come to a deter­mination, but the mind is still in suspence.

2. Doubts arise from some peculiar reasons. Generall reasons are [Page 16] not sufficient to make a conscientious doubt; there must be intention of mind upon some particular reasons that must be duely weighed, else we may be said to doubt of what we scarce think of. They have not so good as a doubting Conscience (and that's a bad one) whose doubts lurk in generalls, who have onely some cloudy notions from without, or foggy mists from within, which they take no due course to clear. Too many deal with their doubts, as Cripples with their sores, which might easily be healed, but they make them a begging argument; so the formall Hy­pocrites have alwayes their doubts and fears (like the L [...]pwings cry, far enough from her nest) about things generall or of lesser moment, which they might easily answer, and imploy themselves in things more profi­table. Shall I tell you how? you can't expect I should resolve the all­most infinite Qurt modit possit accidere conscientia du­bin? Resp. Tot modis possè, quot sunt genera questionum. Azorius Inst Mor. l 2. c. 18. p. 135. particulars of doubtful cases, but I'le propose two reme­dies, which with the blessing of God upon the conscientious improve­ment, will give you light for smoak in things both Sacred, and Civil.

Cure.1. About lesser matters this rule commonly holds good, viz. In dubio pra­ctico eligenda est via tutior ex praecepto scilìcet naturali. Est certa & revera communis. Bress ibid. l. 4. c. 6. p. 371. §. 45. In things doubtfull take the safest course. In things doubtfull ordinarily one way is clear, take that, e.g. I question whether such a recreation be law­ful, but I am sure 'tis not unlawful to let it alone; therefore to prevent the after reckonings of Conscience, I will not meddle with it, but'Tis generally taken to be safest to take that way (in things con­troverted) wherein differing parties agree, but that 'tis not alwayes a good rule, See Arch-Bishop Lawd's Conference, p. 288. & scqq. In multis particularibus non tenetur home partem tutiorem sequi: Sayrus clav. reg. l. 1. c. 13. p. 31. § 9. this rule will not reach all cases, therefore,

2. Bring the case to a point, wherein the stress of your doubt lies, but be sure it be a case of Conscience, not of interest, or prejudice, but a case of Conscience, such as you are unreservedly willing to be resolved in, that you can in prayer (as it were) bring God a blanck to write what he plea­seth. And 2. Pare off all those whibling demurs, and carnall reason­ings which may puzzle, but can never satisfie you. These things pre­mised, 3. Write down your case as nakedly as you can, with the grounds of your haesitation: in your writing, make two Columns; on the one side write those reasons you judge cogent [for] on the other side, the reasons you judge of moment [against] that whereof you doubt: com­pare these together, and poyze them impartially, you will finde that [Page 17] your perplexed thoughts have another aspect when written, then when floating, and that your own inke will ordinarily kill this tetter, plainly your selves will be able to resolve your own doubts: but if not, this will ripen the boyle where it doth not breake and heale it, you will be ready for adviceVide Sayr. Clav. Reg. Ibi­dem § 6. & 7.. In your consulting of others, do it with expressions equi­valent to those of the Jewes to Jeremy (but with more sincere affecti­ons) Jer. 42. vers. 2.—Pray for us unto the Lord thy God—Vers. 3. That the Lord thy God may shew us the way wherein we may walke, and the thing that we may do.—Vers. 5. The Lord be a true and faithful wit­nesse between us, if we do not Jer. 42.5, &c. expressius est juramentum quo dicitur, Testis est deus, quam quo dicitur, Ju­ro, quia illud explicat ratio­nem juramenti, &c. Estius in loc. according to all things for the which the Lord thy God shall send thee to us. vers. 6. whether it be good or whether it be evill (i. e. seem it never so disadvantageous or dangerous to us) we will they the voyce of the Lord our God to whom we send thee, that it may be well with us when we obey the voice of the Lord our God. But be cause we have none can give infallible decision, therefore refer your case to those that are likely to give a different resolution, and thereby you will see how much is to be allowed to humane passion: request them to write the grounds of their Determination, then compare these together, especially the Scriptures and reasons. If you cannot out of these collect a satisfying resolution (yet the case will be brought into a narrower compasse;) be unwearied therefore to take the same course again, apply your selves to the same persons or others; [one] case thus thorowly resolved will be singularly usefull for the scattering of all future doubts in all other cases: And though this may prove a bu­sinesse of time, yet suspend your actingContra legem charitatis in deum fecit is qui cum dubium animum habe­at, n [...]hilominus operatur—actus ad sui bonita­tem, rectam cognitionem rei agendae requirit & postulat. Azor. Instit. mor. l 2 c. 18. pag. 135. till you are satisfied: though the duty in question be of greatest moment, yet while you can approve your heart unto God, that 'tis neither love of sin nor ease, 'tis neither slighting of Christ nor duty, but a restlesse inquisitivenesse to know Gods minde in the case, your suspense (at the worst) wil be reckoned among your infirmities, and be compassionately overlookt. Can there be any thing of greater moment, than to doubt of Christs resurrection? yet while Thomas John 20, 25.27. doubted meerly for want of evidence, Christ graci­ciously condiscends in a non-such manner to give him satisfaction. To conclude this, whereto Phil 3.15, 16. ye have already attained, walke by rule exact­ly, and if in any thing you be doubtfully minded, God shall reveal even this unto you.

V.The scrupulous Consc. A scrupulous conscience is that which doth determine a thing to be [Page 17] lawful —Statu [...]t rem aliquam esse li­c [...]tam, sed ideo in effectum mi­nus deducendā, quia scrupulus aliquis, qui anxiam reddat conscient [...]am, ne f [...]si an res ista sit illicita K [...]nig de conse. p. 14., yet scarcely to be done, lest it should be unlawfull. There's some anxiety, reluctancy and feare in the determination. A scruple in the minde is as gravell Scrupulus diminutivum à scrupus, lapillus est qui in calceo Hinc me­taphoricè significat similem affl [...]ctionem animae seu conscientiae, 1 Sam. 25.31. non erit —in scrupulum cordis, &c. B [...]ess. de consc. l. 6. c. 1. p. 562. in the shooe, it vexeth the Conscience as that hurts the foot. A scruple is a h [...]vering kind of fearfulnesse, arising from light Ames Ibidem. p. 16. arguments that hinder or disturb the soul in performances of duties.

The difference between a doubting Conscience & a scrupulous Con­science is this; A doubting Conscience assents to neither part of the question, a scrupulous Conscience consents, but with some vexation.

Causes.I shall name but two causes (forbearing to mention our ignorance and pride which have a great influence upon all kind of Errour, Doubts, and Scruples.

1. The first cause of scrupulousness is natural Scrupulus— vel melancholia vel [...] enatus— Konig. ibid p. 15.— item ex aegri­tudine & infir­mitate— ex nonnullis cau­sis quae cerebrū exsiccant, ut sunt jejunium, v [...]giliae, &c. S yr. cl. reg. l. [...]. c 14. p. 42, viz. a cold complexi­ion which is alwayes timerous, those that are phlegmatick, and melan­choly are naturally fearful; and the reason is, that through the defect of naturall heat, the spirits about the heart are as it were congealed, and the heart it self is straitned, whence by way of sympathy the imagi­nation hath sad apprehensions of things, and such persons are pusi la­nimous and fearfull.

2. The 2^d and the chief cause is temptations. Satan if he cannot keep the heart a secure prisoner, hee'l do his utmost to o [...]erwhelm it with fears and jealousies, and he suits his temptations according to our tem­perSingulis ho­minibus vitiis convenientibus insidiatu [...], ne (que) enim facile cap­tivaret: Si aut luxu ipsis prae­mia, aut avaris scorta propone­ret: Si aut vo­races de absti­nētiae gloria, aut abstinentes d [...] gulae imbecilli­tate pulsaret:-ergo in tentati­onis ardore cal­lidè singulis in­fedia [...]s, [...]icinos moribus laqu [...]os absc [...]ndit. Gregor. mor. l 29. c. 14. p. 161. b.. He doth not tempt the riotous with rewards, nor the glutton to the glory of abstinence, he doth not tempt the coward to strive for victories, nor the passionate to fearfulnesse. He doth not tempt the melancholy to security, nor the phlegmaticke to great atchievements. A due consideration therefore of our natural temper, would mend our spi­rituall.

1. The first remedy I shall commend to you is this, viz. be not dis­couraged with your scrupl [...]s, 'Pray' keep off from the other extream, do not indulge them, they naturally tend to much spiritual damage; they 1. are occasions of sin. 2 They render the wayes of God more strait, horrid, and impossible. 3 They retard the work of Grace. 4. They hinder Chearfulnesse in the service of God. 5. They quench the Spirit. 6 They unfit us for any D [...]ty. These may all serve for arguments to strive ag [...]inst them: But yet, be not discouraged, for God is pleased [Page 18] through over-powring grace to make good use of them. 1. To further mortification. 2. To restrain us from worldly vanities. 3. To abate pride, and promote humility. 4. To make us more watchfull. 5. To make us strive to be more spiritual. 6. To (little lesse then) force us to live more upon Christ: but you must take the other rule if you would have these benefits.

2. Do what possibly you can to get Vide Bress. l. 6. c. 2-5. rid of your scruples: but if you can­not get rid of them, act against them. 'Tis not only lawfull, but necessa­ry to go against a scrupulous Conscience, or you will never have nei­ther grace nor peace. Should a Christian forbear praying, or receiving the Sacrament every time his scrupulous Conscience tells him, he had better wholly omit the duty then perform it in such a manner, you would soon find to your sorrow the mischief of your scruples, but grace will not leave him to his scrupulous humour. Be resolute there­fore, and tell the Devil, that as you do not perform your duty at his command, so neither will you omit it at his bidding. Do by religious du­ties as they that are afraid to go by water, or to go over a narrow bridg, they cease to fear when they have gone often over: so by the perform­ance of duties, your scrupulous fears will vanish. Act against your scru­ples, 1. Positively, by disputing them down, and opposing their rea­sons. 2. Negatively, by slighting of them, and not hearkning to them. In short, In all necessary known duties, alwayes do what you can, when you can't do what you would.

VI. The trembling Conscience is that which is disquieted Dorotheus compares our consciences to those pits that Abraham digged, and the Philistines stopped them with earth, Gen. 26.50. Ob peccatum ut in aqua caenosa & turbida, nemo potest in ea vultum suum contemplari. B. P. T. 4. p. 769.,The trem­bling Consc. and di­stressed with the (apprehended) hazard of the Soul's condition, that doth nothing but accuse, and condemn & affright the Soul. This, of any, needs least enlargement, for every one that feels it, is rhetoricall e­nough in expressing it.

There's a twin-cause of a trembling Conscience, viz. Sense of sin Psalm 51.3. Psalm 40 12.,Cause. & fear of wrath Psal 38.2.—8 Psal. 88.3, &c.. Never sin like mine! never heart like mine! never case like mine! Such are the constant complaints of a troubled spirit. I meddle not now with that horrour of Conscience that follows prosti­gate Nèmo a se, & extra se curret —nullus sui asylum habet. Eus. Nieremberg. de a t. vol. l. 2. p. 158. wretches, I shall speak something of it toward the close, nothing now.

For cure, Cu [...]e. I can give but hints. Never keep the Devils counsell. Break through all carnall reasonings to acquaint your selves with some [Page 18] faithfull spirituall Physitian, or experienced Christian that may shew you the methods of divine grace, and what others1 Cor. 10.13. have successfully done that have been just in your condition. This premised

1. Notwithstanding (yea in the midst of) your saddest complaints, Blesse God for an awakened conscience, while there's hopes of cure. It is a good rule, Be not too quick in administring comforts; but we cannot be too quick in provokingRead 1 Thes. 5.18. with the verses next be­fore and after. to thankefulnesse. If you can at present be thankfull that you are out of hell, you shall e're long be thankfull for assurance of heaven. This rule may seem strange, but (upon experi­ence) it's practice will discover it's excellency.

2. Observe, 'tis Gods usuall method to bring the soul through these perplexities to the most solid spirituall peace. Augustine —Instabas tu in occultis meis Domine severa misericordia, flagella ingemi­nans timoris & pudoris, ne rursus cessarem—jā penè faciebam & non faciebam:—sentiebam me ab iniquitatibus teneri, & jactabam voces miserabiles: quamdiu, quamdiu cras & cras? quare non modo, quare non hac hora finis turpitudinis meae?—Aug. Conf. l. 9. c. 11, 12. excellently expresseth his spirituall conflict, how God followed him with severe mercy, till he made him instant for thorow-holinesse. God kept him trembling, that he might leave dallying in soul-concernments. Believe it Christian, God is now storing thee with experiences, which will be a usefull treasury throughout thy life. Therefore,

3. Do but hold on1 Cor. 15 8. Nihil tibi utili­uif [...]re scias, quā ut cum profun­da quadam ac forti resignatio­ne teipsum deo humiliter resig­nes in omnibus, quae tibi evene­rint. Sive dulcia ea fuerint, sive amara, sive de­lectent, sive crucient, ita ut dicere possis: O deus adorande etiamsi in hac vi [...]a ista (que) pres­sura ad extre­mum us (que) judi­cij diem permanendum mihi foret, te tamen haudquaquam deserere vellem, sed constanter perpetuó (que) tibi adhaererem, &c. Thauler. in histor. vit. p. 16. in the vigorous use of all means of Grace, and reckon Gods keeping thee from turning thy back upon his ways, when thou hast no comfort in them, the secret supports he gives, which thou tak'st no notice of, count these for evidences that the Spirit is at work in thy heart, and for pledges, that he will perfect his own work. e g. Count thy growing importunity in prayer (or sorrowful complaint for the want of it) a gracious answer of that prayer, which thou thinkst is disregarded. Count thy watching for a word to direct and support thee, a notable efficacy of that word, which thou countest doth thee no good. Count thy restless dissatisfaction with every thing on this side God, to be a love-token from God, to assure thee that God will be thy satisfying portion, and in the interim aske those well-grown chri­stians that are now in the spiritually-sensible embraces of divine love, whether they are not glad that God formerly took that course with them, which he now takes with thee, to bring them to these joyes. Be encouraged therefore, though thou hast a sorrowfullPsal. 126.5, 6. seed-time, thou shalt have a joyfull harvest.

Thus having spoken of those kinds of Conscience that are either e­vill or troublesome, and how to cure them. I now come to those desi­rable kinds of Conscience, that next to Deity and heavenly Glory admit no hyperbole in their commendation, viz. the good honest Conscience, and the good peaceable Conscience, and how to obtain them.

VII. That Conscience is good in respect of its integrity, The good ho­nest Consc. which gives a right judgement of every thing according to the word of God. I grant that the law of Nature bindsRom. 2.14., Ecclesiastical laws bindeMat. 23.2, 3., and Politi­call laws bindeRom. 13.5., but the Word of God is the principall ruleNorma prin­cipalissima, &c. Konig. p. 3, 4., which precisely binds the conscience in regard of it's AuthorJames 4.12.; There is one law-giver, who is able to save and to destroy. Feare Mat. 10.28. not them which kill the body, and are not able to kill the soul: but rather fear him which is able to destroy both soul and body in hell.

VIII. That conscience is a good peaceable conscience that excuseth1 Cor. 4.4.,The good qui­et Conscience., absolvethHeb. 10.2., and comforteth2 Cor. 1.12. as it ought, that conscience that's pa­cifiedHeb. 9.14. by the blood of Christ, that doth as Moulin Moulin, the comfort of a Communicāt. p. 37. relates of a dying man, to whom some say the Devil appeared, and shewed him a parch­ment, that was very long, wherein was written on every side the sins of the poor sick man, which were many in number: and that there were also written the idle words he had spoken, which made up three quarters of the words that he had spoken in his life—and his actions digested according to the Commandements: Whereupon Satan said, Seest thou? behold thy vertues, see here what thine examination shall be: whereunto the poor sinner answered, It is true Satan; but thou hast not set down all; for thou shouldest have added, and set down here below, the blood of Jesus Christ cleanseth us from all our sinnes; and this also should not have been forgotten, That whosoever believeth in him shall not perish, but have everlasting life. But how shall we get such consciences? Chri­stians, be but perswaded to practice these (or such) directions, and your Consciences will certainly be right, and seasonably be comfor­table

1. Take heed of every sinne2 Cor. 8.21., count no sin smallMatth. 5.21, 22.27, 28.. Scrue up your obedience to every Matth. 22.37 38. command to the highest. Ferret out every sin to the most secret Rom. 7.7. corruption. When you have set your watch against the first risings of sin, beware of the borders of sin, shun the very1 Thes. 5.22. ap­pearance of evill. Venture not upon occasions Prov. 4.15, 27. Facile agitur quod libenter auditur. Bern. de inter. dom. pa. 1082. or temptations to sin, those that dare venture upon occasions as children upon the iceProv. 7.8. Numb. 25.2., shall [Page 19] find there's alwayes danger, never any good. Morality it self will teach [...] &c. Plutarch [...]. p. 4 [...]7. you this lesson to keep clear of evil, if ever you would either be good, or enjoy it, but seeing as on the one hand, there cannot be truth of grace, and truce with sin, so on the other hand, while grace is imperfect, sin will have (and make us feel it hath) a Being. There's not a just man upon earth that doeth good and sinneth not Eccles. 7.20., therefore,

II. Forthwith set upon the healing duty of repentance, and upon every slip into sin renew itPeccator om­nium notarum cùm sim, nec ulli rei nisi paeniten­tiae natus Ter­tul. de poenit. p. 121. c. 12., speedily renew it. O that I could snatch you out of your state of impenitency, and perswade you to daily actual re­pentance. To those that are resolved to delay their repentance, I have sometimes given counsel suitable to such resolutions, viz. the next sick­ness that seizeth upon you, chide it away, tell your disease you can't a­while to be sick, say to it as Paul to Foelix Acts [...]4.25., Go thy way for this time, when I have a convenient season I will call for thee. If death summon thee, tell it you will not obey its summons, you have other business to do than to dye, you have estates unsetled, and children unprovided for, and you would repent too before you die, but you can't yet awhile. If this will not serve but die you must, charge your souls before they go out of your bodies, not to come near the prison of impenitent persons, charge your friends to lock up your bodies so safe, or bury them so deep, that all the Angels in Heaven may not be able to dragg them to judge­ment. But alass my Brethren! do you not think this wild counsell? and well you may. Yet unless you could do something aequivalent to what this counsel amounts to, you are mad to defer your repentance. What! cannot I keep pain from my body, nor the use of reason in my Soul one minute, and shall I continue in my impenitency, that will damn me the very moment of my death? I beseech you therefore for your own Souls sake, that you may not be guilty of the worst self-murder, i. e. soul-murder, speedily set vpon repentance. And those of you that have repented, let your repentance daily supplant sin, by taking it by the heel certainly to lame it, though you can not take it by the head utterly to kill it. Though we can't be innocent [...]. Nazienz. T. 1. orat. 15. p. 225. 236., let's be poenitent, and be very careful never to returnConfessio pec­cati professio est desinendi, &c. Hilar. in Psal. 137 p. 595. to sins repented of. That you may be serious in both these.

III. Compose thy self to live as under Gods eye, live as in the (more then) sensible presence of the Jealous God. Remember, all things are naked and bare before him, you cannot deceive him, for he is infinite wisdom; you cannot fly from him for he is every where; you cannot bribe him, for he is righteousness it self. Keep therefore fresh appre­hensions of God in your thoughts; speak as knowing God hears you; [Page 20] walk as knowingTalem te pre­pa a, ut tecum adsit Deus: sit in ore: sit in corde: semper tecum eat: tecū redeat: nec re­cedat a te. Nu [...]quam [...]lle te d mittet, nisi p ior illum di­miseris, ubicun­que fueris, nun­quam solus esse poteris, si Deus tecum erit. Bern. de int. dom p. 1065. c. 5. & 1091. c 66. God is nearer to you, then you are to your selves. The 2 Chron. 15 1 Lord is with you while you are with him, i. e. you shall enjoy his favourable presence, while you live in his awfull presence. There's one Psalm which 'twere well if Christians would do by it, as Pythagoras — Refert Galenus re [...]i­tasse se sub ini­tium et finem cujus (que) [...]ei. E­l [...]chma [...]us Epil. Edit. p. 15 by his golden precepts, every morning and evening repeat it, 'tis Davids Molle [...]. in loc. appeal of a good Conscience unto God against the malicious, sus­pitions, and calumnies of men. [Do you but thus praesentiate God unto your selves, and God will attest your integrity] Psalm 139. v. 1. O Lord thou hast searched me and known me, q. d. O Lord thou art the heart-searching God, who perfectly knows all the thoughts, counsells, studies, endeavours and actions of all men, and therefore mine; vers. 2 Thou knowest my down-sitting and mine up-rising, thou understandest my thought afar off, q d. thou knowest my rest and motion, and my plod­ding thoughts of bothEstius. in loc., v. 3. Thou compassest my path, and my lying down, and art acquainted with all my wayes, q. d. thou fannest and winnowest me, i. e. thou discussest and triest me to the utmostAinsw. in loc., v. 4. For there is not a word in my tongue: but loe, O Lord, thou knowest it altogether q. d. I cannot speak a word, though never so secret, obscure, or subtile, but thou knowest, what, and why, and with what mind 'twas utteredT [...]inus in l [...]c, v. 5. Thou hast beset me behind and before, and laid thine hand upon me, q. d. Thou keepest me within the compass of thy knowledge, like a man that will not let his servant go out of his sight. I cannot break away from thee, v. 6. Such knowledge is too wonderfull for me: it is high I cannot attain unto it, q. d. The knowledge of thy great and glorious Majesty and Infinitenesse, is utterly past all humane comprehension, v. 7. Whither shall I go from thy Spirit? or whither shall I slee from thy presence? q d. Whither can I flee from thee, whose Essence, Presence, and Power is every where, v 8. If I ascend up into Heaven, thou art there: if I make my bed in Hell, behold thou art there, q. d. There's no height above thee, there's no depth belowNulla altitudo te altior: nul ū profundum te profundius. Hieron. in loc. thee, v. 9. If I take the wings of the morning, and dwell in the uttermost parts of the Sea, q. d. If I had wings to fly as swift as the morning lightAurora solis p [...]aenuncia, mo­mento totum he­misphaerium pervadit. Menoch. in loc., from the east to the west, that I could in a moment get to the furthest parts of the world, v. 10. Even there shall thy hand lead me: and thy right hand shall hold me, q.d. Thence shall thy hand lead me back, and hold me fast like a fugitiveDeducat—te­nebit ut solent teneri fugiti­vi. Sa., v. 11. If I say, surely the darkness shall cover me: even the night shall be light about me, q d. Though darkness hinders mans sight, it doth not thine. In a word, look which way you will, there's no hiding place from God. For his eyes are upon the wayes of man, and be seeth all his goings, there Job 34.21, 22. is no darkness nor shadow of d [...]ath, where the workers of [Page 20] iniquity may hide themselves. Therefore Christians, do nothing but what you are willing God should take notice of, and judge in your selves whether this be not the way to have a good and quiet Con­science?

IV. Be serious, and frequent in the examination of your heart and life. This is so necessary to the getting, & keeping of a right & peaceable Conscience, that 'tis impossible to have either without it. There are some duties and graces, like those parts of the body, that may supply the defect of other parts; or like some drugs in Physick, which when they can't be had, some of the like nature may serve: but this is like those, the defect whereof nothing else can supply. The Heathens have grop't out this rule by the Gloworm light of nature. Pythagoras gives it as a precept [...] Pytha. aur praec. n. 42. p 9., and Seneca backs it by examples— Somnus quàm tranquil­lus, altus ac li­ber, cum aut laudatus est a­nimus, aut ad­moritus, & spe­culator sui cen­sor (que) s [...]cretus cognoscit de mo­ribus suis? ut [...]r hac potestate, & quotidie apud me causam dico. Cum sublatum è conspectu lu­men est, & con­ticuit uxor mo­ris jam mei con­scia, totum diem m [...]cum serutor, facta ac dicta mea remetior, nihil mihi ipse abscondo, nihil transeo: quare enim quicquaem ex erroribus meis timeam, cum possim dice­re: vide ne istud amplius facias, nunc tibi ignos­co, &c. Senec. deira. l. 3. c. 36 p. 599., of Sextius, who eve­ry night before he composed himself, to sleep, ask'd himself what evill hast thou this day healed? what vice hast thou resisted? wherein art thou better? O how sweet is that sleep which followes such a re­cognition? of himself, who made every night a scrutiny into the words and deeds of the whole day, he would neither pass by, nor hide any thing from himself, he so ript up his faults, that he would not pardon them to himself, without a self-charge not to repeat them. Have you gon thus far? certainly, my Brethren, not to out-strip them is inexcus­able. It is a shame Pemble. p. 514. to see the carelesnesse of most, that are better acquaint­ed with any thing then themselves; there are many that know the Histories of a thousand years past, and yet cannot tell you the particulars of their own lives; Men well acquainted with the mysteries of Arts and Nature, but utterly ignorant of the secrets of their own Souls. How few are there amongst us, that can say with David Psal. 119.59., I have thought on my waies, and turned my feet unto thy testimonies? Nay, we have a thousand matters to think on all the day long, the night too, the week, the year: but who que­stions with his own heart what am I? what do I? how live I? is the course I follow good and lawfull? is that which I omit my duty, or not? Is God my friend? Am I his? what hope have I of Heaven? Say I die to morrow, to day, this very hour, where is my assurance I shall be saved? what Apologie can I make against the accusations of Satan and my Con­science? will Christ be mine Advocate, when I shall stand in judgement? Have I grace, or have I none? do I grow in grace, or do I decay? Am I better this year then I was the last? what sins have I conquered now, that held me in combate then? what graces have I obtained now, that I had not then? Christians do you do thus? If you do; that is not e­nough, unlesse you do it frequently, daily. Every Evening ere you [Page 21] sleep, review [...], &c. Basil. T. 2. p. 514. your c [...]rriage in the day, what you have done, or spoke, or thought, that is but [...]o much as indecent. Whether your hearts have been intent upon Religion, and indifferent to the world. Briefly, have speciall care of two portionsCrocius. Synt p. 1212. ex aliis., of your time, viz. Morning and Even­ing, the morning to fore-think what ought to be done, and the even­ing to examine, whether you have done what you ought.

V. Be much in PrayerPsal. 1 [...]9.4., in all manner ofEphes 6.18. prayer, but especially in secret Matth. 6.6. prayer. Do not non-suit your selves by the love of sin, and you shall certainly be heard when you pray for Grace Heb. 4.16.; believe it Christi­an, 'tis not thine inevitable 2 Cor. 12.10. weaknesse, nor thy sensible dulnessMar. 14.38.40., nor thy lamented roavingsPsal 86.11., nor thy opposed distractionsGen. 15.11., nor thy mista­ken unbelief1 John 5.13.; it is not any, nor all these can shut out thy prayer. If thou doest not regard Psal. 66. [...]8. iniquity in thy heart, therefore be encouraged, ' [...]is the voyce of your beloved that saithJohn 16.23, 24., Verily, verily I say unto you, whatsoever you shall aske the Father in my name, he will give it you. Hitherto have ye asked nothing (to what you might ask) in my name: Ask and ye shall receive, that your joy may be full. But this and the two next rules will be spoken to in the following Cases, I shall therefore but little more then name them.

VI. Let every action have reference unto your whole life, and not unto a part onelyEpiscop Inst. theol. l. 1. c. 1. p. 3.; propose some end to your selves in every thingSi aliquem ex­cuntem domo in­terrogaveris: quo tu, quid cogitas? respon­debit tibi: non mehercule sci­o, sed aliquos videbo, aliquid agam —cursus est, qualis for­micis per arbu­sta repentibus: quae in summum cacumen, deinde in imum inanes aguntur— domum cum super vacua redeuntes lassitudine, iurant nescisse se psos, qua [...]e exierint. Seneca de Tranquil. c. 12. p. 685., and let all your lesser and subordinate ends be plainly reducible unto the great end of your living. The emphasis of the Apostles Exhortation is very great1 Tim. 4.7. [...] est propriè exerceri in gymnade. Grot. in loc., Exercise thy selfe unto godlinesse, q. d. Be as diligent in Religion, as thou wouldst have thy children that go to School to be in learning. Or thus, let thy whole life be a preparation for heaven, like the wrestlers or combatants preparation for victory. Or thus; strip thy self of all incumbrances that thou mayest attend unto piety. Pleasures may tickle thee for a while, but they have an heart-aking farewell. Thou mayest call thy riches goods, but within a few dayes what good will they do thee? Men may flatter thee for thy Greatnesse, but with God thy account will be the greater. Therefore always mind that, which will always be advantage.

VII. Live more upon Christ then upon inherent grace. Do not ven­ture [Page 21] upon sin because Christ hath purchased a pardon, that s a most horrible and impious abuse of Christ: For this very reason there was no sacrifice under the Law for any wilfull wickedness, lest people might think they knew the price of sinne, as those do that truck with Po­pish indulgences and pardons. But that none may be overwhelmed with the over-sense of their unworthinesse, be it known to you, We have an Advocate with the Father, Jesus Christ the righteous 1 John 2.1., and our salvation is better, safer, more for Gods glory, and our comfort, in his hand then in ours.

VIII. Be every way nothing in your own eyesDescendendo coelum ascendi­tur. Drexel. de praed.; 'tis the humble soul that thrives exceedingly, and alas what have we to be proudƲnde superbit homo cujus cō ­ceptio culpa, nasci poena, la­bor vita, necesse mori, quando vel quomodo, vel ubi, nes­cire? Bernard. de inter. dom. c. 53. Mallem non esse quam talis esse. Ibid. c. 33. Accuso me non excuso, nec id­circo justus sum quoniamsi alter ita mea accusa­ret, sicut ego meipsum accuso, patienter susti­nere non possem. Ibid c. 34, &c. p. 1078. of? Look we either at our constitution, or conversation; our conception sinfull, our birth poenal, our life toylsome, and our death we know not what; but all this is nothing to the state of our soul. A Stoick could give this rule, that if any oneEpictetus c. 48. p. 276. Simp. com. tell you of anothers speaking evill of thee, do not excuse thy self, but say, he did not know me, or else he would have spoken worse. A Convert, when he once comes to be sen­sible of sin, sees more cause to be weary of his life, then proud of his graces. To rise and fall, confesse sin and commit it; to see others out­run us, that set out after us; to recover that time for communion with God, which we trifle away in unobserved impertinencies; Surely for such persons to be low and vile in their own eyes, deserves not to be call'd humility, though the contrary be worse then devillish pride. Be perswaded therefore to believe your selves of your selves in the use of Agurs (some suppose Solomons) words of himself, Pro. 30.2. Surely I am more brutish then any man, &c. q. d. I do not make use of my reason, vers. 3. I have not the knowledge of the holy. q. d. my knowledge of ho­ly mysteries is very little; in comparison of my ignorance, nothing. Be as willing that others should speak ill of you, as you are to speak ill of your selves: and be as unwilling that others should commendMultos vidisse qui potuèrint perferre multa incommoda in corpore & fortunis, qui autem potuerit contemnere laudes suas neminem. Luther. T. 4. p. 149. com. in Gal. ex al. you, as you are to commend your selves,

IX. Entertain good thoughts of GodPsal. 73.1. what ever he doth with you, what ever he requires of you, what ever he layes upon you [...], &c. Epict. c. 38. Simpl. p. 212.. We never [Page 22] arrive to any considerable holiness, or peace, till we loseHoc est totae­lem dei volun­tate conformi­tatem & conso­nantiam habere nimirum, nos to­tos ei offerendo, ut quodcunque quandocun (que) quomodocumque ipse voluerit, de nobis faciat ac statuat; id (que) fine ulla exceptione, & contradicti­one, & nihil prorsus nobis re­servando. Ro­dericius. exerc. perfec. pt. 1. tr. 8. c. 14. p. 355. our selves in Deity, till our understandings be fil'd with admiration, till our wils be in a sober sense, divine: till our affections be, in a spiritual sense, trans­ported. When we can at once unriddle Gods methods of Grace, & make good constructions of Gods methods of Providence, making a spiritual improvement of both, then we are not far from being universally and exactly conscientious, there's yet one thing wanting, and that's implyed in this, but it must be eminently exprest.

X. Do all you do out of love to God. Spiritual l [...]ve-sickness is the souls healthfullest constitution. When love to God is both Cause, Means, Motive and End of all our activity in the business of Religion, then the soul is upon the wing towards its rest. ThenIta sola boni­tas dei movet ad amorem cha­ritatis erga pro­ximum, sola ra­tio sanitatis mo­vet ad utendum porione medica —omnia quae voluntati objici­untur sint aut finis aut media, haec ob sclum fi­nem appeti— media qua me­dia, dicunt tan­tum relationem ad finem, non autem funda­mentum ipsius, tum quia con­traria est puri­tati amoris, quo deo inhaerere debemus. Ita e­nim, ut passim apud sol diores vitae spiritualis magistros vide­re est, amare deb [...]mus deum, ut cum illo, etiā sub illo nihil a­liud amemus; sed omnia dun­taxat in illo: quia aliàs non amamus illū ex toto corde, sed aliud quidpiam ab illo occupat cor nostrum Gi­bieuf. de lib. dei & creat. l. 1. c. 11 p. 66. is our love to other things regular, when the alone goodness of God moves us to love them; as the alone respect to health makes me use physick, the means hath no pro­per goodness distinct from the goodness of the end; those means which were profitable, though they remain unchanged in themselves, yet they become unprofitable by the alone change of the end, e. g. Health being recovered, physick is unprofitable, which while we were infirme was profitable; so we are not to love any means without relation to the end, because 'tis contrary to the purity of that love which we owe to God; for we ought so to love God, that with him, or under him we love no­thing else, but all things only in him, because otherwise we do not love him with our whole heart. e. g. In mens loving their wives, and wives their husbands; in Parents loving their children, & children their Pa­rents, 'tis a rare pitch to love all these in God; that is, to advance our love to God by them, and so far as any of them draw off our love to God, to say to them as Christ to Peter, Get thee behind me Satan, thou art an offence unto me. Love is extended to good; the more good there­fore any thing is, the more it is to be beloved: But thou O Lord my God (saith BradwardineTu autem D [...] ­mine deus meus es omnis boni bonum, super omnia bona bo­nus, bonum infi­nitissimè infini­tum — quo­modo tantum plus amabo te, quam tu amas me, quantum tu es melior me? debeo amare te finaliter propter te, & omnia alia propter te, tu au­tem non amas me proptér me, nec caetera propter me—debeo etiam amare te infinite quodammodo intersive supra quod cumque bonum finitum, tu autem non sic amas me. Debeo quo (que) amare te infinite quodammodo extensive, volendo scil. potiùs quotcum (que) & quantacun (que) bona al [...]a, etiam & meipsum non esse quam te, vel quam te semel offendere, tu vero non sic amas me, quia non debeo sic amari, &c. Bradwardin. de causa dei. l 2. c. 34. p. 627. & seqq.) art the Good of every good, good above all things that are good, a good most infinitely infinite: how much therefore should I rationally love thee? should not my love be proportionably infinite? I would I could so love thee: but how shall I that am so very little & finite love thee infinitely! And yet without so loving thee, how will there be kept any due proportion in loving thee, who dost infinitely exceed all other lovely things? I ought to love thee infinitely as to the manner, though I cannot as to the act of my love, i. e. I ought to love thee finally for thy self, or else I may love thee in some sort infinitely, as to the Act, both intensively and extensively; in some sort intensively, i. e. more intensely, more firmly, more strongly then any finite good, because I love them but for thee. In some sort extensively, by [Page 22] comparing all things, how many, or how great soever with thee, and loving thee before, & above all, that I had rather all things in the world, and my self too to have no being, then once to offend thee. But Lord thou lovest thy friends in an unspeakable manner more then they can love thee. O there­fore thou great Lord, thou great Good, that fillest heaven and earth, why doest thou not fill my very little soul? O my soul that art so little, so misera­ble, why dost thou not open all thy little doors? why dost thou not extend thy utmost capacity, that thou mayest be wholly possest, wholly satiated, wholly ravished with the sweetness of so great love: specially, seeing thou art so very little, yet nothing less will satisfie thee. O therefore my most loving God, I beseech thee tell me what may most effectually draw out my love to thee, considering what prevention of love, what privative, positive good things I receive from thee, infinite in greatness, infinite in multitude: It is a wonder that any one can think of these things and not be wholly swallow­ed up of love, wholly turned into love: But I see Lord, 'tis easier to speak these things, and to write them down, than to do them. Thou therefore most good & most powerful Lord to whom nothing is difficult, give I beseech thee that I may more easily do these things in my heart, then utter them with my mouth: Open, I beseech thee, thy most bountiful hand, and enable me, that nothing may be more easie, nothing more sweet, nothing more de­lightfull, then most effectually, and most affectionately to fulfil that which I speak about loving of thee. Lord give me leave a little to presume above my hope, and to plead with thee about thy magnificent goodness: humane friendship will not give the repulse to a poor, wanting, begging friend, O therefore most liberal Lord help me that I may love thee. Christians 'tis worth while to make it your business to climb up to this love-extasie. This you will find to be a compleating rule, an effectual means, and a singular exercise of exact and conscientious walking.

I shall briefly name, (I intended largely to have prest) two argu­ments or motives to perswade the use of these directions.

1. You cannot possibly get rid of your ConscienceNec vi extin­guitur nec frau­de, adeò altè in­haeret animo. Tutissimus licet homo sit, tamen securus non est, ipsas tenebras nequitia, imo tuta omnia timet. multos fortuna liberat paena, metu neminem. Exemplo sunt potentissimi Imperatores, & qui a [...]cani licentiam nacti, sine arbitris, sine testi­bus, &c. Episcop. Instit. theol. P. 1. c. 3. p. 10, 11. Ipsa conscientia propriis stimulis agitatur at (que) compun­gitur, & sui ipsa efficitur accusatrix & testis. Origen. [...]. l. 2. c. 11. p. 707., therefore be perswaded to get a good one, there's nothing more common then for [Page 23] wicked men to do what they can to extinguish Conscience, they flatter it with carnall reasoning; they b [...]ibe it with mock devotions, they wound it with hainous provocations, they scar it with customary wickedness, they trample it under foot by sinning in despight of it; they run away from it, and will not endure to hear it, by diversions; and yet they can sooner turn their souls out of their bodies, then Conscience out of their Souls: yea amongst all these indignities, it's as fresh, and active, as if it were not thus abused, it doth but watch it's opportunity, when it will be heard, when 'twill make that which was done perhaps 40 years ago, as if it had been but yesterday. What ayles the great Emperours of the worldInsigne visum est earum Caesa­ris literarū ini­tium; nam his verbis exorsus est. Quid scri­bam vobis P. C. aut quomo­do scribam, aut quid omnino non scribā hoc tempore. Dii me deae (que) pejus perdant quàm perire quoti­die sentio, si s [...]io. Adeò fa­cinora atque fla­gitia sua ipsi quoque in sup­plicium verterant. —Tiberium non fortuna, non solitudines protegebant. Tacitus Annal. l. 6. c. 6. page 146., that cause their terrour in the land of the living, what ayls them to tremble with inward contrition? is it a vain fear? why then do they not shake it off? is it the fear of men? No, they are above humane pu­nishments: Is it the fear of shame? no, the sin perhaps was secret, at least man knows not the inward consternation of their spirits. What's the matter? O they are haunted by the fury of their own Consciences. Would wicked men but blab the gripes they sometimes feel, even then when they out-face a Ministeriall or friendly reproof, there would need no more to be said to evidence, that a Conscience you will have, which will first or last do its office.

2. Your own Conscience will be your best friend or your greatest enemy (of any creature) unto eternity. There'sVide Bern. de inter dom. c. 22. p. 1070. no greater riches, no greater pleasure, no greater safety then a good Conscience. Let the pressures of the body, the hurry of the world, the affrightments of Satan be never so great, they can't reach the Conscience. A good Conscience singularly chears the dying body, joyfully accompanies un­to God the departed Soul [...] triumphingly presents both Soul and Body unto the desired Tribunal. There's no more profitable means, nor surer testimony, nor eminent Conveyor of eternal happiness then a good Conscience. And on the contrary, there is no greater torment then of an evill Conscience: though its gentler checks may be disregarded, its louder clamours will make you tremble. O Sirs, what will you do, when Conscience shall upbraid you with your abuse of mercies, incorri­giblenesse under judgements, contempt of Christ, and hatred of holi­ness? you can't now endure to hear what Conscience hath to say, how will you endure it unto eternity? if one that killed his own FatherParricidium vindicaturi Pe­lusii pro flagitij dignitate, nullū hactenus tortu­rae ingenium per duxerunt; non culeum, non vi­vicomburium: saevius quid co­gitarunt, piae, scilicet, matris naturae ferulā, conscientiam, ad summae attroci­tatis exemplum docti novam saevitiam didicerunt, parricidam sancientes triduo cogi spectare occisi cadaver, ut sic puniretur enormissimo omnium supplicio, admonitione facinoris. Jo: E [...]s. Nie [...]berg de art vol. l. 2. pag. 156., [Page 23] could not in some Egytians account be more cruelly punished, then by being compell'd to behold the murthered body for three dayes, what a torment will it be to be forc't to behold every sin, with every aggravati­on unto eternity? here in bodily sickness there's some intervalls to re­vive the Spirits; but hereafter there will not be a moments intermission of unexpressible horrour unto eternity. The Conscience shall roar under infinite wrath, and the sinner shall be kept from annihilation un­der it by infinite power.

1 Cor. 15.34.Thus I have in a weak manner performed my promise in speaking to severall kindes of Consciences, with remedies and rules; which laid to­gether, will I think amount to sufficient instructions, How we may be universally and exactly conscientious? viz. 1. Get your Consciences a­wakened from their natural Lethargy 1. 2. Preserve them tender from acquired searednesse Heb. 3.13.. 3. Rectifie their errours as you would get cure of blindnessEph. 4.18.. 4. Resolve their doubts as you would a claime to your landsRom. 14.5.. 5. Break from your scruples as from theeves on the roadIsa. 35.3, 4.. 6. Lay your head in Christs bosom to cure your trembling Isa. 40.11.. And then for the (7.) integrity, and (8.) quiet of your Consciences. Observe the rules proposed, as punctually as you would Physitians bills in a tedious sickness. 1. Avoid sinning as you would a train of gun-powderJob 18.15.. 2. Be as quick in your repentance as in the cure of a PleurisieZeph. 2.2.. 3. Live under the apprehended presence of the jealous GodEzek. 11.5.. 4. Examine you hearts, as Princes sift out treasonLam. 3.40.. 5. Pray for sutable grace, as starving per­sons cry for foodPsa. 143.7, 8. 6. Let euery action be as an arrow shot at a mark1 Cor. 10.31. 7. Think of God as of a wise PhysitianJob 40.2.. 8. Be as vile in your own e­steem as you are in the eyes of a captious enemyEph. 3.8.. 9. Live upon Christ, as the Child in the womb lives upon the MotherGal. 2.20.. 10. Love God (as near as possibly you can) as God loves youPsalm 18.1, 2.

But if these rules, though thus contracted, be too many, and too long to be allwayes remembred, that you may not be overcharged with that which should never be forgotten: I shall commend to you some (Spi­ritually) chymicall extractions, and (if I might so express it) Spirits of directions, that may be to your Souls in your pilgrimage towards Heaven, as your Ship-provisions in a Sea-voyage, generally sufficient, when others cannot be had. Plainly practise these memorialls of dire­ction in all your conscientious walking.

I. Consult duty not events. There's nothing in the world for us to do, but to mind our duty. Curious speculations [...] Clem Alexandr. Strom. lib. 6. p. 664. that tend not to holiness, may be reckoned among your superfluities: but mis-giving predictions of what may or will befall you in the discharge of your duty, may be [Page 24] reckoned among your grosser iniquities: and to venture upon sin to a­void danger, is to sinke the Ship for fear of Pirats, and must be reckoned amongst your greatest follies, your worst of sins. Is not their reason (questionless their Conscience is) dangerously distempered, that practical­ly argue, this way of duty may probably procure mans displeasure, and therefore to prevent that, I'le take the course which will certainly pro­cure Gods displeasure. Besides by-wayes will not lead you to the place you aime at [...] p. 471. 466., but on the contrary, keep your Consciences from being violated, and you cannot be miserable. O how calm and quiet, as well as holy and heavenly would our lives be, had we learnt but this single Lesson; to be carefull for nothing but to know, and do our duty, and to leave all effects, consequents and events to God. The truth is, 'tis a daring boldness for silly dust to prescribe to infinite wisedom, and to let go our work, to meddle with Gods: he hath managed the concernments of the world, and of every individuall person in it, without giving occasion to any one to complain, for above this five thousand years, and doth he now need your counsell? Therefore let it be your onely businesse to mind duty. Aye, but how shall I know my duty? take a second memoriall.

II. What advice you would give to another, take your selves [...]. Epictet. c 33. Simp. p. 158.. The worst of men are apt enough to lay such burthens on other mensMat. 3.4. shoulders, which if they would take them upon their own, they would be rare Christians. e. g. The very outcry of those that revile Godliness, who deal by the miscarriages of Professours, as the Levite by his Con­cubine, quarter them and divulge them; even they expect that those which make a strict profession of Religion, should be beyond excep­tion blameless; and they [even they] scorn those that make any defection from their professed strictnesse. And on the other side, those that are holy they expect, that even graceless persons, should bear reproof, receive instruction, and change the course of their lives. In middle ca­ses then between these extreams, what exactnesse will serious Christians require, where the byas of their own corruptions doth not misguide them? David was twice2 Sā. 12.5, 6, 7 2 Sam. 14.4, 1 [...]. surprised to pass sentence against himself by remote parables, (wherein he mistrusted not himself to be concerned) wherein this rule's too short, add a third.

III. Do nothing on which you cannot pray for a blessing. Where prayer doth not lead, repentance must follow; and 'tis a desperate adventure to sin upon hopes of repentance. Every action (and cessation too) of a Christi­an that's good, and not to be refused, is sanctified by the word and1 Tim 4.5, 6. prayer. It becomes not aEph. 5.3, 4. Christian to do any thing so trivi [...]l [...]. Athanas. qu. ad Antioch. p. 361. q. 77., that he [Page 24] can't pray over it, and if he would but bestow a serious ejaculatory prayer upon every occurrent action, he would find, that such a prayer would cut off all things sinful, demurr all things doubtfull, and en­courage all things lawful. Therefore do nothing but what you can pre­face with prayer. But these rules are all defective, I'le therefore close with an Example that's infinitely above defects.

IV. Think, and speak, and do what you are perswaded Christ himselfe would do in your case, were he upon the earth. The heathen they propo­sed unto themselves the best examples they [...] Epictet. c. 51. Simpl. p. 282. had, and therefore let us follow the best ofMica 4.5. ours There are many rare examples inHeb. 13 7. Scripture; but we may say of them, as 'tis said of most of Davids Worthies, whose highest commendation was with this diminution2 Sam. 23 19, 23., they attained not un­to the first three. I propose therefore neither great nor small, but the King of Saints Rev. 15 3.: it becomes a Christian rather to be an Example1 Pet. 2 12.15. 1 Thes. 1.7., then to follow one: But by imitating of Christ, you will come as near as 'tis possible to the first three, for your fellowship shall be with the Father, & with his Son Jesus Christ 1 John 1.3. through the spirit of holiness, who alone can teach you what it is to abide in1 John 2.27. Christ, who was, and is, and ever will be our absolute copyHeb. 13.8. O Christians! how did Christ pray, & redeem time for prayerMar. 1.35. & 6.16 Lu. 6.12. John 11.42.? How did Christ preach, out of whose mouth proceeded no other but gracious wordsLuke 4.22., that his enemies could not but admire himJohn 7.46.? at what rate did Christ value the world, who did & taught to renounce itMar. 10.21-27.? what time did Christ spēd in impertinent discourse, who made their hearts burn within them, whom he occasionally fell in company withLu. 24.17— 32.? How did Christ go up and down doing Acts 10.38. good to man, and always those things that were pleasing toJohn 8.29. God? Beloved, I commend to you these four me­morials, to be as so many scarlet Josh. 2.18 21 threads upon every finger of the right hand one; that you may never put forth your hand to action, but these memorials may be in your eye. 1. MindActs 9.6. duty. 2. What's anothers duty in your case, isRom. 2.21. yours. 3. What you can't say, the Blessing of the Lord be upon it, do not meddlePsal. 129.8. with it. But above all, as soon forget your Christian name (the name of a Christian) as forget to eye ChristPsal. 123.2., and what ever entertainment you meet with from the profane worldJohn 15.18, &c., re­member your Exemplar1 Pet. 2.21, 22, 23., and follow his steps: who did no sin, neither was guile found in his mouth, who wh [...]n he was reviled, reviled not again; when he suffered he threatned not, but committed himself to him that judg­e [...]h righteously.

THe words are part of that serious Exhortation begun in the 30. ver. Repent and turn your selves from all your transgressions: continued in the 31. ver. Cast away all your transgressions, and make you a new heart and a new spirit, and concluded in this verse, Wherefore turn your selves, &c.

In the former part of the verse, the Lord saith, I have no pleasure in the death of him that dyeth, I had rather men should come to the knowledge of the truth and be saved, then die in their sins and perish through their impenitency, Wherefore, or there­fore turn your selves.

The Exhortation in these words, is back'd with a reason of great, yea the greatest strength, viz. Life, turn and live, that is, ye shall live com­fortably here, and happily for ever hereafter.

There be four Propositions deducible from these words:

• 1. That man is turn'd from God.
• 2. That it's mans duty to turn unto God again.
• 3. That the Lords willingness that men should rather live then die, should be a strong Argument to move them to turn.
• 4. That those who do turn shall live.

I shall wave all those great Truths and come to that which the words seem to import, viz. A power in man to turn himself. It is a good rule which Glassius in his Philologie gives us,In Philol. l, 3. p. 290. That active Verbs are given to those things which do not properly & by immediate influxe, do that which they signifie, Sed certa tantum ratione concurrunt. God, said to Moses, Lift up thy rod stretch out thy hand over the sea and divide it, Exod. 14.16. Moses had not power to divide the sea; but, be­cause there was a certain concurrence of Moses using the rod accor­ding to divine direction, therefore it is attributed unto Moses, where­as it was the work of God alone, for vers. 21. its said, The Lord cau­sed the sea to go back. So in the work of Conversion, because man doth something about it, therefore he is said to turn himself although the action be peculiar to the Lord,Jer. 31.18. Ephraim saith, Turn thou me and I shall be turned.

The Query here is, What can, or ought persons to do towards their own Conversion?

Something first is to be spoken of mans power, or can; and then something of what man ought to do.

For the 1. of these: There is a threefold power considerable, an Active, a Passive, and an Obediential power.

1. An active power, as in fire there is such a power to warm; in a good Tree there is such a power to bring forth good fruit. This kind of power is denyed to be in man, Mat. 12.34. How can you that are evil speak good things? if they cannot speak good things; much less can they do good things.

2. A passive power, as in Wax to receive the impression of the Seal, and in wood to receive the engravings of the Carver. This power is not found in man:1 Cor. 2.14. Paul saith expresly, The natural man, or souly man [...], receives not the things of the Spirit of God, and [...], neither can he. A stiffe dead hand receives nothing, neither can it.

3. An obediential power, which consists in a capability to receive what form or impression soever the mighty God by his power shall put upon a creature, such a power is in a stony heart to become flesh, its capable to be made fleshly when God puts forth his power. This is the power granted by Divines to be in men, and it is a very low power.

The sacred Writ is plentiful in setting out the impotency of man, it tels us that,

He is not subject to the Law of God, neither can be, Rom. 8.7.

That he cannot please God, Rom. 8.8.

That he cannot come to Christ, Joh. 6.44.

That he can do nothing without Christ, Joh. 15.5.

That he cannot believe, Joh. 12.39. chap. 5.44.

That he cannot love God, 1 Joh. 4.20.

That he cannot do good, yeild good fruit, Jerem. 13.23. Matth. 7 17.

That he cannot think a good thought, 2 Cor. 3.5.

Mans liberty or power is referrible to Natural, Moral, or Spiritual things: To the first he hath great strength: To the second some: To the third none. A man freely doth natural and moral things, he can live soberly, and chastly, quoad externos actus, as to outward acts, he may ab­stain from gross sins, Theft, Murder Drunkenness, &c. he may come to the Congregations freely, hear the word, and not stop his ears as the deaf Adder doth, but as to spiritual acts, qua tales, he is im­potent.

For the better understanding of the Querie, What persons can do to­wards their own Conversion, I shall lay down several Theses or Conclu­sions, which I shall make good by Scripture as I proceed.

1. Conclus. 1. All dispositions and inclinations to spiritual good which man had at first in his Creation are lost and ruin'd by the Fall, Rom. 8.7. The carnal mind is enmity against God: its so far from having inclination to God, or the things of God, that its not only an enemy, but enmity against God, and Jer. 2.21. the Lord saith, I had planted thee a noble vine, wholly a right seed; how then art thou turned into the degenerate plant of a strange vine unto me? they had lost their original sap and were degenerated into a wild Vine, and could not bring forth good Clusters.

2. Conclus. 2, Man being altogether averse from good, the servant of sin and death, sold under sin, Satans captive, and dead in sin, is not able by his own strength and power to convert or prepare himself thereunto, Rom. 3.10, 12. Rom. 8.2. Rom. 7.14. 2 Tim. 2.26. Colos. 2.13. Rom. 5.6. Joh. 6.44, 65. there must be the Fathers giving, and draw­ing, his gift and power, otherwise there is no coming to Christ. Men are, without Christ, in their natural conditions, Eph. 2.12. they are dead to his life and righteousness.

3. Conclus. The Lord calls for humane endeavours, and would have men do more [Page 28] then they do, [...], this word signifies negotiari in ali­qua re ad Lu­crum. Budaeus. Luk. 19.13. to those had the Talents, he saith, Occupy till I come, be pragmatical, bestir your selves and improve your talents, so that at my return I may find you gainers: and he hid his Talent in a Napkin, is branded for a wicked servant, ver. 22. and for a wicked and sloathful servant, Mat. 25.26.

4. Conclus. Men may do more then they do, Isa. 64.7. There is none that stir­reth up himself to take hold of thee: they did not shake off luke-warmness and lasiness, and rouze up themselves to take hold of God by faith and prayer. Its the complaint of Christ that he was hungry, and they gave him no meat, thirsty, &c. they might have done those things, and bestowed their estates upon Christs members, as well as others. Its evident men may do more then they do, for that they do not that in their healths, which they do in time of their affliction; then they will early seek God, Hos. 5.15. Weak ones do more then stronger, many of weak parts act beyond those of larger abilities. Many complain in their sickness that they have lost time and not done what they might: where is the man that dares plead it before the Lord, that he hath done all he could? Because men do not what they might, the Lord may not only deny grace unto them, doing something, yea, doing much, but justly condemn them, because they did not what was in their power. It is a common saying among Papists, Jesuites, Armi­nians and others,Nos negamus ullos unquam suisse bene citen­tes bono naturae propter deum itaque non du­bimus esse ali­quod meritum congrui. Cha­mier. panstr. Cath. T. 3. l. 14. c. 4. facienti quod in se est, gratiam non denegat deus. This is no sound foundation, for it supposeth some men do act to the utter­most of their power. But [Whoever yet did all that was in his pow­er?] whoever went so far, as that he might not have gone one step farther? Did ever any read, hear or pray so much, but he might have read, heard and pray'd more? Jehoram might have waited on the Lord longer, 2 Kings 6. ult.

5. Conclus. Humane endeavours are not required to co-operate with Gods grace, and so make it effectual, but his grace, makes their endeavours effectual when he pleaseth; Physical means make not Gods power ef­fectual, but his power makes them effectual, and so its in mens endea­vours, It is not of him that willeth, nor of him that runneth, but of God that sheweth mercy, Rom. 9.16.

6. Conclus. All that men do before Conversion is not in vain, fruitless and to no purpose. When Rehoboam and the Princes humbled themselves at the preaching of Shemaiah, they were reprieved and delivered from [Page 29] destruction, 2 Chro. 12.12. Ahabs humiliation did adjourn the judge­ment, 1 King. 21.27.29. The Ninivites found favour with God upon their fasting and repentance, Jon. 3.8, 9, 10.

7. Conclus. All the Actings and endeavours of men whatsoever they be, are not formaliter dispositions or preparations to conversion, so that conver­sion must necessarily follow upon them: For there is no necessary con­nexion between the actings of Men, and divine Grace. The Lord hath no where said, if you act so far, or be so disposed, qualified, or prepared, I will convert you. If Gods grace did depend upon mens Actings, then those that are most Civil and Moral must be taken, and those who are profane and rebellious must be left; but Pharisees were excluded, when Publicans and Harlots were admitted. Great sinners sometimes are brought in, who did nothing towards their conver­sion, when those did much are shut out. Mary Magdalen a great and infamous sinner is taken, when the foolish Virgins were refused; they were Virgins free from the spots and pollutions of the world, they had lamps, professions, they did much, they went out to meet the Bride-groom, they gat oyle into their lamps, they went to the door, and they cryed Lord, Lord, open to us, Haec sunt opera preparatoria, quibus se effert. Paulus Jun. in locum. and there was no opening to them. What preparations had Paul to this work of conversion? he was a blasphemer, a persecuter, and an injurious person, these were his dis­positions and preparatory works he had towards his conversion, 1 Tim. 1.13.

8. Conclu. Those that live under the means of grace, the administrations of Law and Gospel have some operations and gifts of the Spirit (which some call common preventing and exciting Grace) whereby they are ina­bled to do many things towards, and in order to conversion. The Scribe that was teachable, and answered Christ discreetly, was not farre from the kingdome of God, Mark 12.32, 34. He was nearer unto it, than those had not the means. The preaching of the Gospel is to make the converted meet for Glory, and the unconverted meet for Grace, to prepare and bring them to regeneration. I have begotten you through the preaching of the Gospel, saith Paul to the Corinthians, 1 Epist. 4.15. The preaching of it wrought much in them, before con­version it selfe was wrought. Balaam living under the Law, and a­mongst or nigh the people of God, was much inlightned, and greatly convinced, insomuch that he desired to die the death of the righ­teous.

9. Conclus. No actings of men, or qualifications in men, are causes of conver­sion, do merit it, or make them congruous for it. They are not ante­cedent causes, or so much as Causae sine quibus non, but the Lord doth according to his Prerogative work sometimes where they are not, as Ezek. 16. When thou wast in thy bloud, I said unto thee live. There was no cause, condition, or qualification in them to beget affection, or move the Lord to do ought for them. It was the time of his love, and he said, live.

10. Conclus. What ever the endeavours and dispositions of men be, they are only by way of order before Conversion, they are only antecedaneous thereunto on mans part, not necessary on Gods part, who can, and oft doth work where there be no such previous acts or dispositions, as in the dry bones in Ezekiel, they had no disposition or power in them to rattle and come together, neither had the dead womb of Sarah any power or vertue in it to conceive.

11. Conclus. Acts of men towards Conversion, are not to be rested in, as any sa­tisfaction for sinne, as making the person acceptable to God, or as inducements of God towards conversion;Qui nobis ipsis nihil a deo me­riti sumus, qui­bus deus nul­lam gratiam, nullam mercedē debet se. si jure nobiscum agat juxta conditionē servorū. Bru­gensis in loc. but we must acknowledge our selves unprofitable servants, when we have done all that is com­manded us, Luke 17.10.

12. Conclus. Mans quickning, believing, repenting, or turning, are not acts of man in part, and partly of God, but they are wholly of God, and from God. You hath he quickned, Ephes. 2.1. they were dead, and could not quicken themselves, it was He, the Lord: So no man can come to me except the Father draw him, John 6.44. This drawing or causing the soule to believe in Christ is wholly the Fathers work.Nisi donum dei esset, ipsa ad de­um nostra con­versio non ei di­ceretur, Deus virtutum con­verte nos. Aug. de gra. & lib. Arb. Jam. 1.17. August. And Ephraim saith; Turn thou me and I shall be turned, Jer. 31.18. he could not turne himselfe; if the Lord had not done it, it would never have been done. Paul saith, It's not in him that wills, &c. but in God, &c. The will and deed are of him, not of man, Phil. 2.13. It is the Lord who is causa totius entis. Every good and perfect gift comes downe from above, it's not a perfect gift if man contribute to it. The saying of the Father is sound: Velle habemus, sed bene velle & in parte, & in toto est a gratia.

13. Conclus. Man in the first act of conversion is meerly passive. Those who be­lieve [Page 31] are borne not of the will of the flesh, nor of the will of man, but of God; nothing of mans will comes in. Not ultimum dictamen intellectus did set the will on work here, but the Lord begat them of his owne will, Jam. 1.18. So that mans will is not semiviva & semimortua, but peni­tus extincta ad bonum spirituale, and so ad hoc to this of Conversion, as the vitall faculty is gone in a dead man.

14. Conclus. Mans will being first converted to God, and by God himselfe, con­verts it selfe also unto God, acta agit, as a childs hand in writing be­ing acted by the Masters hand, it writes. Hence man may be said to turn himself, for the will being healed and made good, of unwilling willing, it hath an intrinsecal principle of willing good, and so do­minion over its own acts, whereby it turneth it selfe to God. Where there is the Fathers drawing first, there is presently the Souls coming.

These Conclusions being laid down, I shall shew you what men can do towards their conversion: but first I must inform you that conversi­on may be taken two wayes.

1. Strictly for the infusion of grace into the heart and will of man, whereby he is regenerate, and his will made good, here man and his will being meerly passive (for in this act voluntas nec est libera nec vo­luntaria) he can do nothing towards his owne conversion in this sense.

2. It may be taken pro tota serie auxiliorum quibus ad eam movemur. For all helps and means which further us that way; and in this sense it's affirmed,

That men may do much towards their conversion, they may mate­rially dispose themselves thereunto.

1. They may do as much as heathens have done, or would have done, had they lived under the same means, and had such motives, as they have. The Lord tells Ezek that if he had sent him to a people of a strange language; that was to the Gentiles, they would have hearkned unto him, Ezek. 3.6. they would have received him and obeyed his do­ctrine. It is certified from the mouth of Christ, That if the mighty works done in Chorazin and Bethsaida, had been done in Tyre and Sydon, they would have repented, Matth. 11.21. And that the men of Niniveh should rise in judgement with the then present generation, and condemn it, because they repented at the preaching of Jonas, and behold a greater than Jonas was there, Matth. 12.41. If one Sermon of Jonas who was one of the lesser Prophets prevailed so much with Heathens, why should not many Sermons of Christ, who is the chief of all the Prophets, pre­vail [Page 32] as much, if not more with Christians? vae torpori nostro, what will become of us? Rahab shewed kindnesse to the people of God, and that was antecedaneous to her conversion. Herod heard the Word gladly, Mar. 6.20. And Pharaoh desired the prayers of Moses and Aaron, Exod. 8.28.

2. They may sit under a powerfull Ministry, coming with reverence before God, not offering the sacrifice of fools, but hear the Truth without being contentious against it as they were, Rom. 2.8. They may let the Truth have a full stroak at them and their corruptions, They may receive the love of the truth, 2 Thes. 2.10. and not hold it in unrighteousnesse, Rom. 1.18. So that they will not suffer it to have influence into their affections, and to break out into action.

3. They may hearken to the voyce of Gods judgements and rods, when they are abroad upon themselves and others. No man should despise the chastisement of the Lord, but every one should heare the voice of the Rod, and who hath appointed it. The Prophet Isaiah tells us,Chap. 16.9. That the inhabitants of the world will learn righteousness, when the judgements of the Lord are in the earth. Discite justitiā moniti & non temnere numen. Virg. [...]. His judgements are the best Schoolmasters, and teach many good lessons. Waldus was taught by the hand of God upon one of his sociates to become a new man. When Manasses was in affliction, he besought the Lord, and humbled himself greatly, 2 Chron. 33.12. Vexatio dat intellectum, when the Lord doth box and buffet us with his judgements, our understandings are opened and fear falls upon us: and though this fear be servile at first, yet it may end in filiall, the spirit of bondage may become the spirit of A­doption.

4. They may observe the difference is made in mens lives after con­version from that which was before. Conversion is a strange worke, it makes a man another man. They in Peter thought it a strange thing that men left their old courses.Ego non sum e­go. 1 Pet. 4.4. In conversion Wolves are made Lambs, and persecuters Preachers. How was it, that when Paul preached, all that heard him were amazed, and said, is not this he which destroyed them who call'd on this name in Jerusalem, and came hither for that in­tent that he might bring them bound unto the chief Priests? True, it was he unconverted did so, not he converted, now he was another, a new man, now he was a Christian, and had other principles and practices than before; there was a great change wrought in him, and so in Mary Magdalen. Observation of such examples have their use and energy:Praecepta docent & ducunt, ex­empla trahunt. For Examples are strong traces to draw men from wicked practices. Why compellest thou the Gentiles to live as the Jewes, said [Page 33] Paul to Peter, Gal. 2.14, Peters example was the compulsion. There is a kind of compulsion in examples, not violent, but alluring and at­tracting. The example of the believing wife may win the unbelieving husband, 1 Pet. 3.1. A prudent gracious Wife gains much upon a grace­lesse Husband, by her modesty and obedience.

5. They may see what equity there is, that they should serve the Lord being his creatures, and servants, and not onely serve him, but so serve him as they have served their sinfull lusts, and something more, seeing they depend on him. I speake after the manner of men, saith Paul, Rom. 6.19. It's rationall, just and equall, that as you have yielded your members servants to uncleanness, [...]. &c. so now yield them servants to righteousnesse, unto holinesse, it's reason, justice, and equity that you should do so. Should not men take as much pains for heaven, as for hell, for their soules as for their bodies, for the Lord Christ as for creatures? should they not be as diligent to weaken their lusts as they have been to strengthen them? should they not be at as much cost to maintain the pure worship of God, as the inventions and traditions of men? It's a complaint of the Lords,Isa. 55.2. Wherefore do yee spend money for that which is not bread, and your labour for that which satisfi­eth not? They might have spent their money, labour, time, and strength, and as much for true bread which would have fed their souls, as they did for that which was, as no bread,Luke 15.16. but rather huskes for swine.

6. They may remove and abate sin in part, which is done by the contrary. Knowledge removes ignorance as light doth darkness, grief abates pleasure, and fear boldnesse in sinning: Patience keeps under passion, and fasting tames unruly lusts. When the strength of a Fea­ver is abated by physicall meanes, a man is disposed towards health: and when a man hath gotten Moralities (which he may do) and by them made an abatement of his sins and lusts, he is materially disposed to grace; as the ground when plowed is for seed, though the seed be not yet sown.

7. They may do materially what Converts do. There is no act con­sidered in its meer nature and kind, which a true Christian may per­form, but one unconverted may perform also, and have many like dispositions unto those they have. They may love God, It's clear,2 Tim. 3.4. they loved God, who loved pleasures more than God. They may have Faith: Simon Magus believed; they may hate sin in others,Acts 8.13. 2 Sam. 13.22. if not in them­selves. Absalom hated Amnons uncleannesse, they may delight in God and in his wayes, Isa. 58, 2. They may have a zeale for God, and such a [Page 32] [...] [Page 33] [...] [Page 34] a zeale as may prevail more with them than temporall things. The Jewes were so zealous of the Law,Rom. 10.2. and for the traditions of the El­ders, that they would have ventured their lives for them: so Paul be­fore his conversion, how zealous was he? Acts 22.3, 4. Gal. 1.14.

To come more particularly and closely to the question. Though Conversion be wrought in an instant, yet men have some praevious dispositions thereunto, who live under the sound of the Gospel, and obtain such knowledge as worketh in them several things, which I shall shew unto you from Acts 2.37, & 38. v. And when they heard this they were pricked in their heart, and said, men, &c. Many preparative d [...]spositions or qualifications they had unto repentance or conversion, but they had not yet repented; for Peter saith, notwithstanding these, repent.

1. Men may be convinced of sin as these were, they found they had transgressed the law of God, and were guilty before him, for they were pricked in their hearts. Men may have strong convictions of sin, and not converted from sin.

2. They may mourn for sin, and grieve that they have done such and such things. These men had crucified the Lord Christ, put an in­nocent person to death, [...] acutum animi dolorem signifi­cat. Piscat. saw themselves in an ill condition, and there­upon mourned and grieved sorely, as the word pricked intimates; they had such grief as pained and afflicted their hearts. There's a How set upon Ahabs humiliation by the Lord himself: Seest thou how Ahab humbleth himself, 1 King 21.29.

3. They may be fil'd with fear, and dread the threatnings and punish­ments of God due to sin. This was the case here; they had provoked the Lord against their soules, felt their consciences condemning of them, apprehended the judgements of God near unto them, and so were pos­sest with much fear lest the Lord should destroy them, and therefore say, Men and brethren what shall we do? We know not whither to go, where to hide our selves, or what to do, that we may escape the things we have deserved, and fear.

4. They may confesse their sin, renounce it, and reform much; these Auditors of Peter being pricked in their hearts, said, What shall we do? We have sinned, and that greatly, we confesse and acknowledge it be­fore God and you, it was a cursed act of ours, & we abhor it, we will never do so hereafter. They were sick of sin, and vomited it up, as they in Peter, 2 Pet. 2.22. and would change their minds and manners, & walke in any way the Apostles should direct them. The Merchant, Mat. 13.46. sold all that he had for the pearle before he bought it. This selling all is [Page 35] made by som Interpreters to be his restraint from all inward sin, and his conformity to all outward duties. This was much, and yet not more than unconverted persons may attain unto. Herod reformed many things, the foolish Virgins went far, as was said before, they were Virgins free from spot and pollution, they had Lamps, visible professions, they went forth to meet the Bridegroom; they had some faith in him, and affection to him, else they would not have gone forth.

5. They may justifie the Law and the Lord; should he condemn them, deal severely with them; what shall we do say these persons? we are guilty, we have broken the Law, which is holy, righteous, and good, and so is God likewise, who is the Author thereof, if therefore we be condemned, and must bear the curse and punishment of the law, we must both justifie the Lord and it. Men may accept the punishment of their iniquity, and justifie the inflictors thereof, man hath no cause to complain of the punishment of his sins. It's brought in by way of objurgation;Lam. 3.39. Wherefore doth a living man complain for the punishment of his sins? He may complain of his sins, not of his punishment. Many Malefactors after sentence passed on them, do justifie both Judge and Law.

6. Men may seriously consider the nature of their sin, what circum­stances it is cloathed with, what aggravations it admits, what crimson and skarlet is in it; what light, love, mercies, means, ingagements it is against. What shall we do say these troubled souls? We have sinned against the light of nature, the Law of Moses, our own consciences, the love of God and Christ towards sinners, in that we have crucified Christ a man approved of God, whom we knew had done many miracles, wonders and signes, Acts 2.22. and deserve not death, oh what shall we do, our sins are so dreadful?

It's in mens power to lay to heart what wrong an infinite blessed ho­ly God hath by their sins, what mercies they keep from them, how greatly they defile them, what miseries and mischiefs they bring upon them, what a weight of wrath hangs over their heads for them. They may consider what checks of conscience they have stifled, what motions of the Spirit they have withstood, what precious seasons of grace they have neglected and slighted, what paines they have taken to satisfie a lust, how dear it hath cost them, how carelesse they have been of their soules, what a separation their sins have made between God and them. They may mind and meditate on it, that mans life is short, the pleasures of sin but for a season, that there is absolute necessity of tur­ning to God: Except you repent, you shall all perish. That turning is ac­ceptable [Page 36] to God, else he would not call for it, nor make such gracious promises to it, as are in holy Writ.

7. They may come to it, to see no help in themselves or in any creature whatsoever, What shall we do? say these wounded men, we cannot help our selves, we have no playsters that will stick, no medi­cines which will heal; we are wounded in our Consciences, and as our hands, so theirs are too short to help us; its not in humane power to bind up our breaches, What shall we do? men may see themselves helpless, that they are without strength, shut up under sin, guilt and unbelief, children of wrath, and in a lost condition, the Law cursing them and sentencing them to suffer.

8. They may arrive to a resolution of doing or suffering any thing to be saved: What shall we do? we are resolved if we may find mercy, and live, to do whatever shall be commanded, to suffer whatever shall be imposed. The pride of their spirits was broken, their hearts be­come teachable and tractable, and their resolutions high for any thing to be done or suffered, so was it with the Jaylor, Act. 16.30. when men are in storms at sea, or on their sick beds at home, they resolve if God will spare them, to do or suffer any thing for God and his ways, and their own salvation.

9. They may cnoceive fair hopes of mercy. The Lord Christ be­ing held out in the Gospel, and freely offer'd to sinners, this breeds hope in them, a general and preparatory hope: What shall we do? you told us that God had raised up that Jesus we crucified, and made him Lord and Christ; and that whosoever should call upon his name should be saved, therefore we hope there is mercy for us. Thus had they a hope kindled in them,Act. 2.21. and Peter in the two next verses strengthens their hope, saying, Repent and ye shall receive the gift of the Holy Ghost, and the promise is to you and to your children.

10. They may thirst after, and pray for the mercy hoped for. Such a qualification was in these men, What shall we do? you men of God we are a thirst, and do intreat you to tell us where we may have water to quench our heat, mercy to pardon our sins, balme to cure our wounds. The Publican in Luke hath left us his short pithy and affectionate pray­er, to imitate being in this case and state, Lord, saith he, be merciful to me a sinner. He was sensible of his sin and of his want of righteousness, he had hope of mercy, and thereupon came to the Temple to pray; and pray'd earnestly for mercie, and Conversion is none of the least mer­cies of God, or least needful for a sinner.

11. Men being come thus far, they are to wait upon God for doing [Page 37] the work: when the pots were fil'd with water, the water was not made Wine, till Christ put forth his mighty power; neither were the men who lay at the pool of Bethesdah cur'd, till the Angel came down and stirred the waters: so a man in this case is to wait until the Spirit of the Lord come in, & omnipotenti sua vitate, or victrici delectatione o­vercome his will, and set it for the Lord, and spiritual things: when this is, the work is done, and done without violence to the will; for its an omnipotent presence prevails with the will, and its immediately made willing in the day of this power.

By these forementioned things men are in a proximity or nextness to Conversion, but not converted. It must be an higher power then our own, which lifts us up into an higher nature or state then we are in at present. Though men may do much upon moral perswasions: yet not so much as to make themselves Converts, or spiritual, of Animal or Natu­ral. Previous actions and preparative dispositions, may make a man a pi­cture of a Convert, not a true or living Convert.

Having shewn what persons can, and may do towards their Conver­sion, it remains to declare what they ought to do.

The word must or ought, the signification of [...] in Greek imports two things.

1. Necessity, there must be Heresies, 1 Cor. 11.19. its no mans duty to broach or bring in Heresies, but they must be, its necessary for the discovery of men approved.

2. Duty, God is a Spirit, and must be worshipped in spirit and truth, its mens duty so to do, Joh. 4.24. It was the Pharisees and Scribes duty to pay tythe of Mint, Anise and Cummin, &c. therefore, saith Christ, These things ought they to have done, &c. Mat. 23.23.

Now then what persons can do, they ought to do: First there is a ne­cessity of it, we must do what we can; else we are sloathful and unfaith­ful, and our damnation will be just, one thing is necessary, viz. to turn unto God that our souls may be saved, here it will hold good, Turn or burn; if it be necessary to prevent burning in everlasting flames, its necessary to turn, and so to do the utmost we can towards the same.

Secondly, its our duty; Strive to enter in at the strait gate, saith Christ, he commands it and lays this injunction upon all, [...] strain, be in an agony, as Christ was in the work of mans redemption, so let men be in the works of their Conversion, put forth themselves as they did in the Olympick Games, the Wrestlers and Runners exerted all their might to obtain, and so must men about the work of their Conversion. The Lord who hath no pleasure in the death of a sinner, saith, Turn your selves and live. There is life in turning, and what should not men do to preserve or obtain life?

The Lord hath two great ends in saying thus: Turn your selves and live yee, although he know man is not able to do it.

1. That we may see how corrupt and impotent our nature is, and so break the strength of humane confidence thereby,Quicquid nobis praecipitur a deo, ad illud facien­dum sufficien­tem potentiam habemus. Dixit Pelagius, quod homo s [...]li­us liberi a [...]bi­trii viribus po­test perficere dei mandata. Brad­wardinus de causa dei, l. 2. c 4. and bring us to be sensible of, and throughly to bewayl our condition. It is not so as some think and speak, viz. that whatever God commands, man hath power to do: what man ever kept the Law since the fall of Adam? and is not the Law given by way of command? if man could keep the Law, we might be justified and have life by it, Rom. 8.3. Gal. 3.21. but the Law can neither do the one nor the other, and why? because man hath not power or strength to keep it.

2. To put us upon looking out for help from whence the command cometh. Hence is it that what the Lord commandeth us to do in one place, he promiseth to give in another, Circumcise the foreskin of your heart, Deut. 10.16. and God saith, Deut. 30.6. The Lord thy God will circumcise thy heart. In the former verse to the Text, they are com­manded to make themselves new hearts and new spirits, which they could not do, therefore in Ezek. 36.26. the Lord promiseth to give and put the same in them: Repent and turn your selves, Ezek. 14.6. and chap. 36.27.Ideo dat praecep­tum ut exci [...]et desiderium & praestet auxili­tum. Leo. I will put my Spirit into them, and cause them to walk in my ways, the Spirit God would put in, should turn them from their I­dols, and own ways, and cause them to walk in his ways. The Lord doth therefore command such things, that our desires and endeavours being quickned, he may reach forth help unto us.

Therefore let us apply our selves to all these means and ways by which the Lord worketh Conversion. Let us make use of all the ways forenamed, and especially hear the word preach'd and pray, Turn us, O Lord, and we shall be turned, and see to it that we use the means in good earnest; we may do more (as hath been shewed) than we do. Its the counsel of him who was wiser than other men, that whatever our hands do find to do, we should do it with our might, Eccles. 9.10. that is, with our whole might; God must have the heart, the whole heart, and the fervency of it,Rom. 12.11. Be fervent in spirit, serving the Lord, lasiness and luke-warmness will not promote the work, fervour and diligence may further it much, see Prov. 2.3, 4, 5, 6. and remember what the Lord Christ hath said, Ask and ye shall have, seek and ye shall find, knok and it shall be opened unto you.

MY Text is a part of Christs Sermon on the Mount: I shall not hold you long in the Context or portall, but onely passe through unto the words that I have read.

In the verse before our Saviour tells us, that Who­soever looketh on a woman to lust after her, hath com­mitted Adultery with her already in his heart. This was spoken in opposition to the Scribes & Pharisees, and may be urged against many carnal Protestants, that have but grosse conceits concern­ing the Law of God; and in particular, that the outward act of unclean­nesse onely is the breach of the seventh Commandement; Thou shalt not commot adultery. Now our Saviour corrects this mistake: That whosoever looketh on a woman to lust after her, hath committed Adultery [Page 40] with her already in his heart; not will do it, but he hath done it alrea­dy: there is a speedy passage from the eye to the heart: And because the eye and the hand are many times used, as principal incitements to this sin, our Saviour gives his Disciples and us this serious and holy advice in the words that I have read, If thy right eye offend thee pluck it out, and cast it from thee, &c.

The words contain a double Exhortation, together with a double Reason and enforcement.

1. A double Exhortation: if thy right eye offend thee, pluck it out and cast it from thee: if thy right hand offend thee, cut it off and cast it from thee.

2. A double Reason and Enforcement: For it is profitable for thee, that one of thy members should perish, and not that thy whole body should be cast into hell: and so again, ver. 30.

In the handling of these words, I shall first speak to them by way of Explication, and then by way of Observation.

1. For the Explication of them, I would entreat you to take into your thoughts these particulars.

1 We must enquire into the meaning of these two expressions, the right eye, and the right hand: most Expositors by far carry it, that these words are to be expounded improperly and figuratively: and here I shall not acquaint you, how Popists Writers abound in their own sense, concerning these words: there are sweet truths, that kind­ly and freely, without straining may be deduced from this Scripture; like the Bee, I would not tear the flower I light on.

There are two Interpretations given of this place, that I shall take notice of,

1. There are some that by right eye, and right hand understand our neerest, and dearest comforts which we have in this world, which must be parted with for Christs sake, yet not absolutely, but upon this con­sideration if they offend; If thy right eye offend thee pluck it out, and cast it from thee, if thy right hand offend thee, cut it off, and cast it from thee: Now this is bona expositio, a good Exposition, as our Divines distinguish, but not recta Expositio, a right Exposition: agreeable to the analogy of faith, but not sutable to the scope, and design of our Saviour in this place. Therefore,

2. There are others, that by right eye, and right hand understand beloved lusts, as hard to be parted with, as right hands, or right eyes: our Saviour mentions the right eye, and the right hand, because they are most prized, as having more then ordinary of spirits and natural heat, [Page] and so more fit for action; I am sure this may be said concerning the right hand.

Indeed I conceive it an hard matter to prove, that by divine ap­pointment one hand should be more useful then the other: but as God hath given us two eyes, and two ears, so two hands, to use both indif­ferently, and that if need required the one might supply the loss of the other: if any, methinks the left hand should be preferred, because it is neerest the heart, the fountain of life, and activity: but Christ takes them, as he finds them, as he doth in many other cases, and as we have ordered the matter, the right hand is more active and strong then the other, and so more precious: but to our purpose.

Some, I say, by the right eye, and the right hand, understand our be­loved lusts; it is the usage of the Spirit of God in the Scriptures, in a figurative way to express corruption by the parts and members of our bodies: so St. Paul, Rom. 7.23. I see another law in my members, Rom. 7.23. warring against the law of my mind, and bringing me into captivity to the law of sin, which is in my members? and the same Apostle, Col. 3.5.Col. 3.5. Mor­tifie therefore your members, which are upon the earth, fornication, un­cleanness, inordinate affection, &c. as the members of the natural body need castigation, 1 Cor. 9.27.1 Cor. 9.27. I keep under my body, and bring it into subjection, so the members of the sinful body need mortification: and here in the Text sin is expressed by the right eye and the right hand.

2. If thy right eye offend thee, in the Greek it is [...], scanda­lize thee, hinder thee in a way of duty: for you must note, that obe­dience and holiness is often in Scripture represented unto us, by a way to give you one place for all, Psal. 119.1.Psa. 119.1. Blessed are the undefiled in the way, who walk in the law of the Lord: and men are said to be offended, when something causes them to stumble, or fall in this way. S [...]n is as it were a block or a stone, at which men stumble and fall: let him which thinketh he standeth, take heed lest he fall.

3. Pluck it out, and cast it from thee; cut it off and cast it from thee, a Metaphor taken from Chirurgions, whose manner it is, when the whole body is endangered by any part, to cut it off ne pars sincera traha­tur: but before I leave these expressions, take notice of the Emphasis that is in them, in these particulars.

1. Tis not said suffer thy right eye to be plucked out, or thy right hand to be cut off: but thou thy self, pluck it out, and cast it from thee, cut it off and cast it from thee: to note two things.

1. That we our selves must engage in the mortifying of our lusts: Sinners with their own hands, must pull out their own eyes. Tis not enough [Page] to cry unto God for help, and in the mean time, to be careless and idle, as if nothing were to be done on our part: mortification is a work in­cumbent upon us, although we are impowred thereunto by the Spirit: If ye through the Spirit do mortifie the deeds of the body, ye shall live, Rom. 8.13.Rom. 8.13. we must mortifie, although by the Spirit; the duty is ours, though the strength be Gods: so here, if thy right eye offend thee, thou thy self pluck it out, and cast it from thee.

2. That we must be a willing people in this, as in all other duties: a Christian dieth to sin, is not put to death.

2. Tis not said if thine eye offend thee, observe it more then ordi­nary, look narrowly to it, but pluck it out. To note, that nothing less is like to do our souls good, then the mortifying, the killing, the cutting off of our corruptions. Let a mans hand be cut off it is a dead member immediately. It is not so with plants when they are cut off from their roots, they will grow and sprout again: and so it is with the most in­feriour sort of sensitive creatures, for instance, cut worms into several pieces, every part will live, and stir; hence the learned call them in­secta. When the head of a fowl is separated from its body; it will live and flutter for some time: but this cannot be said of the most noble sort of creatures: this is a sure rule in nature, Ʋnitas & indivisibilitas est comes perfectionis, multitudo, & divisibilitas imperfectionis. Union is a sign of perfection, divisibility of imperfection: the more perfect any being is, the more united it is to its self, and the less any part of it can live nisi in toto, but in the whole! so that this phrase is a great ele­gancy, to note the killing of our beloved lusts, if thy right eye offend thee, pluck it out, and cast it from thee, &c.

3. Tis not only said pluck it out, but cast it from thee, to note, that it is not enough for a man to leave his sin for the present, but he must renounce it for ever. We must not part with sin, as with a friend, with a purpose to see it again, and to have the same familiarly with it, as before, or possibly greater. Amantium irae amoris redinte gratio est, the falling out of Lovers is the renewing of love. We must not only shake hands with it, but shake our hands of it, as Paul did shake the Vi­per off his hand, into the fire! pluck it out and cast it from thee.

Thus much for the Explication of the words, for I shall have occasi­on only to deal, with the former part of these two Verses at this time.

2. I am to give you the Observations, I shall speak but a few words to some of them, that I may reserve my self, for that which I mainly intend.

I Could say (Beloved) of the Interpretation and Application of this Scripture, before I begin to open it (containing the Doom and sad Sentence pronounced against Apostates and Relapsarians) as once Daniel did to the King, before he opened his mouth to give the sense of his Ominous Dream,Dan. 4 19. The Dream be to them that hate thee, and the Interpretation, to thine enemies; yet shall I not wish so much ill to our worst enemies; but the Text, be to them that hate God and the Interpretation, only to the enemies and despisers, or despitors of his grace.

It is one of the most startling Scriptures in all the Bible, and one of the most Terrible flying fiery Roules in all the Book of God, utterly [Page 65] consuming the house of the hypocrite Apostate with the timber thereof and the stones thereof, and dreadfully affrighting his truly Religious neighbour who trembleth at Gods Word.

The Novatians or Cathari abused this place of old,Gen. 40. to shut the Church-doors and gate of grace, upon such as had fallen after their pro­fession of Christianity. And many poor souls and troubled consci­ences have as often quite perverted, or misunderstood it to the shut­ting up the gate of heaven, and door of hope against themselves, after their bitterly bewail'd falls or slips: but both unjustly.

But as Josephs Interpretation once of the same nights dream, when rightly applyed, did rid the Butler, out of his misapprehended fears, and onely left the more secure Baker under that execution which the o­ther apprehended, but himself never dreamt of, so neither this nor any other Scripture speaks a word of terror to any sin-troubled soul, that trembles at Gods threats. But all the Prophets Prophesie good with one consent to these, and my word shall be like one of theirs.

It was indeed once a joyfull sight which Jacob beheld at Bethel, Gen 28.12. A ladder whose foot stood on the earth and the top reached to heaven, and Angels ascending and descending upon it.

But here we see a Ladder whose top spires toward heaven, but the foot resteth in hell, where (seeming) Angels of light ascend, or such new strange Gods ascend as the Witch once saw out of the earth) but black A­postate Angels descend, Intrat Angelus, Exit daemon. 1 Sam. 28.13.

I am to speak of the Case of Relapses, and my Text is the fairest glass to discover so foul a sight as I know.

Here we have the rise and fall, the first and the last, the better and worse part of an Apostate-hypocrite described.

1. The former, his Rise, his first and Better part set out in five Par­ticulars. 1. Enlightening. 2. Tasting the heavenly gift, as of some common faith, or repentance, or the like. 3. Partaking of the Holy Ghost (which is not to be understood of the sanctifying graces of the Holy Ghost, but the common, or extraordinary gifts, as of Tongues, &c. of the sanctifying Spirit) 4. Tasting the good word of God, 5. And the powers of the life to come. He saith not [...], or [...], but [...], ut cum edifici­um male sartum prorsus corruit. Paroe, in loc. Had they had to these five steps two other more, sincerity at the bottom of the Ladder, and per­severance at the top, they had been safe.

2. The later, his fall, his last and worse part, is set out in four Things.

1. His fall is a break-neck, fatal down-fall. They fall away] It is not an ordinary slip, or stumble, but a down-right, not fair fall, but a foul [Page 66] given them by Satan, such a fall as his own was at first.

2. The irrecoverableness of that fall, they are past grace, and grace and mercy hath done with them; They cannot be renewed to repentance, as is said of Esau, there is no place for their repentance, though he sought for the blessing with tears, Heb. 12.17.

3. The certainty of that irrecoverableness, in that it is said to be im­possible, &c. he doth not say, it is hard, or unlikely or seldom seen, but is absolutely impossible [...], it was never seen or ever shall be. Impossible not so much ex natura rei, as some things are utterly impos­sible which imply a contradiction, as that true should be false, good evil, light darkness; these impossible because inconsistent with the nature of the things themselves. But impossible ex instituto Dei, because incon­sistent with Gods decree and declared will, as impossible as we say, An elect, or true believer should perish, or an impenitent person be sa­ved, so we mean impossible by reason of Gods irreversible decree con­cerning such.

4. The cause that makes all this dead-sure and seals the stone of this certainty. Seeing they crucifie to themselves afresh the Son of God, and put him to open shame, and make no account of the bloud of Christ, and the grace and promise of the Gospel, and of the comfort of the Holy Ghost, and are therefore said to sin against the Holy Ghost, because they directly slight, resist and oppose the gracious office and workings of the holy Spirit.

But I must stay no longer upon the words, by reason of that brevity expected in this Exercise.

Doct. Our Observation is: It is the most fearful and dangerous conditi­on in the world, to begin in the Spirit, and end in the Flesh, to rise and fall in Religion, to decay and Apostatize from grace. To have had some work of the Spirit, and the Word upon their hearts, so as to have light, and love, and taste, and gifts, and savour, and seriousness, and hopes, and fears, and after all to cool and give over: Oh how despe­rate is such a case!

To go to hell with so much of heaven, Oh what a hell is that! Heb. 10.26, 27. For if we sin willfully, after we have received the knowledge of the truth, there remaineth no more sacrifice for sin. But a certain fear­full looking for of judg [...]ment, &c. 2 Pet 2.20, 21, 22. For if after they have escaped the pollutions of the world, through the knowledge of our Lord and Saviour Jesus Christ, they are again intangled therein, and overcome, the latter end is worse with them then the beginning; for it had been better for them not to have known the way of righteousness, then after they have [Page 67] known to turn from the holy commandment delivered unto them, &c.

Such a thing there may be; possibly the Text supposeth it that such may fall, and fall away, totally and finally, only pronounceth an im­possibility of their rising again.

Some are said to fall from grace, Gal. 5.4. the stony and th [...]rny ground did so in a parable. Demas, Judas, Saul, Hymenaeus did so in good earnest. A great Apostacy was foretold in the first days to let in Antichrist, 2 Thes. 2.3. And in the reign of Antichrist more. 1 Tim: 4.1. all are warned, Let him that standeth take heed lest he fall, 1 Cor. 10.12. Heb. 12.15. Look diligently lest any fail of, or fall from the grace of God. Some of Johns hearers after a while left him, Joh. 5.35. Many of our Saviours hearers quite left him, Joh. 6.66. Many of Pauls supposed converts were turned away, all they of Asia, 2 Tim. 1.15.

Some have left their Love, Rev. 2.3. Some left the Faith, 1 Tim. 5.12. Some have turned after the world as Demas, 2 Tim. 4 10. Some have turned aside after Satan.1 Tim. 5.15. And would to God there were no Ex­ample to be given in our age and observation, it is that which the pro­fessors of a true Religion are more subject to, then those of a false, Jer. 21.1. Hath a nation chang [...]d their god, which yet are no gods: but my people have changed their glory for that which do [...]h not profit.

Now there are three falls to which men are subject.

1. Some fall as wood or Cork into the water sink at first,Mat. 14.31. Act. 27.20, and 44. but get up again, being helped by the hand of divine grace, as Peter, or brought off by a miracle of mercy, as Paul and his company after all hopes of safe­ty were quite taken a way.

This the fall of the godly.

2. Some fall as lead or stone into the bottom of hell, as Pharaohs host into the bottom of the sea, and never rise again,Exod. 15. having neither promise of God, nor seed of God to raise them up again,1 Tim. 1.19. but make a final ship­warck of faith and conscience, and of their souls together.

This the fall of the wicked.

3. There is a mixt fall common to both, which is like the fal­ling into an Epidemical Disease whereof many dye, and as many recover, of which in their order.

There are four kinds or degrees of falling, which the people of God are subject to; And four kinds or degrees to which the wicked are sub­ject; and each latter is worse then other in them both.

1. The first and lightest fall of the godly,4. Falls of th [...] Godly. is that in their daily com­bate between flesh and spirit, set out Rom. 7. at large, and Gal. 5.17. [Page 68] We cannot do what we would, but fail or fall short after our best en­deavours. Our duties are imperfect, graces defective, our gold and silver drossy, our wine mixt with water. Sin deceiveth, surprizeth, cap­tiveth, slayeth, yet reigneth not all this while. It is not I, but sin that dwels in me. I consent to the Law, I delight in the law of God, even in my inner man, &c.

These falls or slips are unavoydable & involuntary, there is no Saint but complains of them, no duty but is stained with them. In our clear­est Sun-shine we see a world of such Moats which yet hinder not the light and comfort of our Justification, and destroy not Sanctification. True grace consists with these,Velimus, noli­mus Irruunt in nos Egyptiorum muscae. & ob­strepunt Ranae in Cubilibus Regiis. Prov. 24.16. yea is not separated from the assaults and induelling of such motions. Will we, Nill we, said Bernard, We are pesterd with swarms of these Egyptian flyes, and have these frogs in our inmost chambers.

We are none of us Supralapsarians in this sense, but Sub-lapsarians all, yea and Relapsarians too. The just falleth seven times a day, by this infirmity and riseth again, and taketh no harm, but is kept hum­ble and depending thereby. Every son and daughter of Abraham is kept bound under this spirit of infirmity, to their dying day.

This first fall is but like the fall of a mist in a winter morning, the Sun gets up and it is a fair day after.

This is the first fall: The second is worse, which is

2. An actual & visible stumble as to offence of others, yet occasioned by some surreptitious surprize of temptation, for want of that due consideration which we should always have, this Gal. 6.1. the Apostle calls a mans being overtaken with a fault, who is to be restored with a spirit of meekness, considering we also may be tempted: such falls (or slips rather) all or most are subject to [...], Jam. 3.2. In many things we offend all. We sometimes trip, or slip, or misse our hold, so the word signifies, and so down we come, but not out of choice. Thus did Peter slip or halt, Gal. 2.14. when he did Judaise, out of too much complyance with the Jewes, whom therefore Paul did rebuke and restore. Thus the Disciples slipt, when they in zeale to Christ would have fire fetcht down from heaven upon those that would not receive them,Luk. 9.54, 55. whom Christ set right with a spirit of meekness.

These slips or falls are like those of him whose foot is wrenched, or out of joynt, whence he halts till it be set right. Thus Peter is said to halt;Gal. 2.14. he did not [...], only not, [...]: but when Paul had set his wrenched foot, he went upright ever after. Hence that word [...], Gal. 6.1. restore] is a Chirurgeons word, to set him right, [Page 69] as a bone out of joynt. He that shall be censorious and severe against these two first kind of falls incident to most, let him as Constantine said to Acesius the Novatian Bishop, Get himselfe a ladder, Socr. l. 1. c. 7. and climbe up to heaven by himselfe, he should have but a few come there else.

3. The third fall is much worse, a fall from the third lost, whence like Eutichus they are taken up dead for the present, but they come to themselves again. These are falls into grosser and more scandalous sins which do Vastare conscientiam, set the stacks or Corn-fields of Conscience on fire, whereas the other two forenamed (especially the former) are such as Tertullian calls Quotidianae Incursionis, these are very dangerous, and befall not all Professors (they had not need) but now and then one falls into some scandalous sin, but they not usually again into the same sin after sense and repentance of it. Thus fell Da­vid and Peter into foul flagitiousness, but not deliberately, nor totally, nor finally, nor reiteratedly. Sin raged indeed, and seemed to reign for the present, Moses hands grew weak, and the hand of Amaleck prevailed for the present: But a seed of God was in them,1 John 3.9. and they could not sin unto death, but were renewed to repentance, and their sins are blotted out.

This fall is like the fall of the Leafe in Autumn; life remains safe; a Spring in due time follows, though many a cold blast first.

4. There is yet one worse fall than these former incident to a child of God too, to be of the decaying hand, and to remit and lose his for­mer fervour and livelinesse.

And it may be he never comes (as the second Temple) up to the former pitch and glory.Ezra 3.12; 1 King. 11, 4, 9, 10. Thus Solomons zeale and love was abated in his old age, as his father Davids naturall heat was in his age, that he needed an Abishag to lye in his bosome,Incepit melius qu [...]m definit, Ʋltima primit cedunt, dissimi­lis h [...]c puer, ille senex. so was Solomons spirituall heat cooled by the many Abishags that lay in his bosome: and though he was beloved of his God, his Sun set in a cloud, his last was not like his first. Thus Sampson, after many triumphs over the Philistims, was at length circumvented and betrayed into their hands, who bound him, put out his eyes, made sport with him, who though his hair and strength grew again, and he dyed in the Quarrell, and dyed a Vi­ctor, yet never did he regain his sight or liberty to his dying day. These kind of decays are dangerous, and make the people of God go mourning to their dying day, and they are saved as by fire. But are not inconsistent with grace.

This is like the fall of the haire in aged persons, life yet remains, but strength, native heat, and radicall moystness decay, and the hair never grows alike thick again.

These are the fallings of the children of God, and there are four worse than these follow, of the unregenerate, and each worse than other.

The 4 falls of the ungene­rate. 1 Sam 4.18.1. The first whereof is a finall fall (but not a Totall at first) but in­sensible by degrees, sensim sine sensu, grow worse and worse, as the Thorny ground, choaked with cares, or drowned with the pleasures of the world. This proves like Elies fall, they fall backward, break their necks, and dye of it, and may with him be much lamented and pittyed, but they are dead and lost.

2. Some fall totally and finally, but not premoditately and volun­tarily at first, but are driven back by the lyon of Persecution and Tri­bulation in the way,Mark. 4.17. and they retreat. These endure for a season, as the stony ground; and leaving God, they are for ever left and forsaken of him. 1 Chron. 28.9.

This is like the fall of Sisera at the feet of Jael, Judg. 5.27. At her feet he bowed, he fell, he lay downe: at her feet he bowed, he fell; where he bowed, he fell and lay down dead.

3. Some more fearfully, Totally, finally, voluntarily, deliberately, but not yet maliciously. Thus Demas is supposed to fall, who of a for­ward Disciple or Teacher, is said to have become after an Idol Priest at Thessalonica (so Dorotheus reports of him.) Thus fell Saul, who having rejected the Word of the Lord,1 Sam. 16.14. the Lord rejected him, and the spirit of God departed from him, and an evill spirit from the Lord trou­bled him.

Of these three last I may say as Elisha to Hazael of Benhadad, 2 King. 8.10. These may certainly recover, howbeit, saith he; the Lord hath shewed me that he shall surely dye. These have not yet crucified the Son of God afresh, nor done despight to the Spirit of grace, there­fore it is not impossible they should be renewed again to repentance.

These are like Sardis, Rev. 3.1.2, 3. may have a name to live, but are dead: Their works not perfect before God, ready to dye, yet are called once again to Repentance, otherwise certain destruction threatned.

But this is like the fall of Haman, whose doom was read by his wife and best friends.Esth. 6.13. If once thou beginnest to fall, thou shalt not recover, but shalt certainly fall irrecoverably.

And these end fearfully usually, and unpittyed spectacles of Gods wrath, to astonish and warn others as Spira once.

4. The fourth and last fall follows, which is like the opening of the fourth Seal,Rev. 6.8. and the fourth horse appears, a pale horse, and he that sate [Page 71] on him is called Death, and Hell followed with him. When men fall To­tally, finally, voluntarily, and maliciously: Thus Simon Magus, Julian the Apostate, Hymaeneus and Alexander, whose names are in Gods black book. Here the Gulfe is fixed, and thee is a nulla retrorsum hence. These are not to be renewed by repentance.

This fall is like that of Jerichos walls,Josh. 6.20. Jer. 51.58. they fell down flat with a curse annexed, or as Babylons walls, with a Vengeance, both without hope of repairing. Or like the fall of Lucifer the first Apostate without offer, or hope of offer of grace any more for ever; or like the fall of Judas, who falling headlong burst asunder in the midst, Acts 1.18. and all his bowels gushed out.

There is also another kind of fall of a mixt or middle nature,The mixt fall. and to which side of the two, Godly or Reprobate, I should cast it is not so easie to determine. A reiterated fall into some foule act or curse of sinne, and herein I must proceed as warily as the Priest of old in a doubtfull case of Leprosie, whether to pronounce Clean or Ʋnclean, Lev. 13, 4, 5, 6, &c. and by his rule I shall go. He was to shut him up seven dayes, and look upon him bet­ter ere he could give his Definitive sentence. If therefore

1. I see the sore be but skin deep,] Lev. 13.4. & 34. and have not corrupted the blood.

2. If it stand at a stay and spread not further] v 5.6. So also v. 23.28.34.37.

3. If all become white] by repentance and mortification I shall pro­nounce him clean. It is a scab, it is but a scab, vers. 6. or a scall, v. 34 It is no deadly Leprosie.

But on the other side, 1. If it be deeper then the skin] (having taken the heart with the love and liking of it) v. 20.25.30.

2. If it spread further and further] by renewed acts, vers. 8.27.36.

3. If there be proud raw flesh in the rising, vers. 10.14, 15. and the man presumptuously live in it, and plead for it, I shall pronounce him un­clean, it is an old Leprosie, vers. 11. It is not the spot of Gods children. Deut. 35.5.

Concerning Relapses, I shall desire you to take notice of these eight observations.

1. It is very observable that the holy Ghost is very sparing in setting down in the Scriptures instances in this kind, well foreseeing how apt flesh and bloud is to abuse and pervert such Examples to their own de­struction: Such examples are as Simeon said of Christ,Luk. 2.34. set for the fall and rising again of many, and are a signe spoken against. How have Da­vids and Peters falls emboldned many to fall and live in sin. There is [Page 72] not one instance in all Scripture of any Saint that laid violent hands up- himself, lest any should presume to do the like. But one Example of late Repentance accepted, lest many should presume, yet one lest any should despair. Those falls are not set as Land-marks to guide you, but as Sea-marks to warn you.

2. It is certain Paul returned not to persecute the Church after his Conversion, or Manasses to re-erect Idolatry, or Matthew to the Re­ceit of Custome after he was called thence.

3. Nor did David and Peter fall again into the same soul act of sinne after they had truly repented.

4. They were only wicked ones as Ahab, Pharaoh, Saul, Jeroboam, who persist and return to sinful courses, from drunkenness to thirst, from thirst to drunkenness. Of Jeroboam it is said; After this (the Prophets warning, his Arme smitten, his prayer thereupon, the recovery upon the Prophets prayer) Did he return again, 1 King. 13.33. and made of the lowest of the people Priests of his high places, &c. Neither warning, nor judgements, nor mercies could work any amendment in him.

1 John. 3.9.5. It is as certain that he who is born of God doth not commit sin, so as to make a trade of it, returning to his Vomit: But he that is born of God keepeth himselfe, 1 John 5.19. and the wicked one toucheth him not. He hath paid too dear for such a miscarriage, it was not so light a matter to lye under Gods wrath, lose his former peace, nor was his comfort so soon re­stored, and Gods favour regained, that he should hazard all anew, and buy Repentance at so dear a rate.

Deut. 29.18, 19, 20.6. Very dreadfull is that threat of God: If there be among you man or woman—or a root that beareth gall and wormwood: And it come to passe, when he heareth the words of this Curse, that he blesse himselfe in his heart, saying, I shall have peace, though I walke in the imagination of my heart, adding drunkenness to thirst. The Lord will not spare him, but the Anger of the Lord and his jealousie shall smoke against that man, and all the curses that are written in this Book shall lye upon him, and the Lord shall blot out his name from under heaven. And the Lord shall sepa­rate (and single him out) unto evill, &c.

7 Obs. Relapses into sin are like Relapses into a Disease after hopes and beginning of recovery, if by taking cold, or want of heed taking or other disorder the disease return, and the man down again, this is worse than the first ill fit, and long ere such recover. But if as soon as he get a little strength he fall into a new Relapse, we reckon his case very doubtful, if not desperate.

8. Yet it is not to be denyed, but there are some sins of humane in­firmity [Page 73] which though repented of, a godly person may be again over­taken with and foyled, yet not his last end worse then his beginning. Thus was Jonah overtaken with his passion a second time, Abraham with his excusatory lye,Mat. 20.25. with Luk. 22.25. the Disciples after a former rebuke a second time contending for superiority.

The first fall in this kind I should liken to a sad and dangerous fall, by which one hath broken a bone in his leg or arm, which though it put him to much pain is well set again, and he becomes as strong as be­fore, but more wary while he lives, David speaks of his fall into sin, that it was as a breaking of his bones. But a second fall,Psal. 51. is like the breaking of the bone the second time, which is more hardly set, and put to more pain, and it may be the man feels it at times to his dying day.

But a third or more frequent relapse, is like the putting of an arm out of joynt, again and again, not being well bound and looked to in time, becomes habitually loose and never keeps the place: so it is here, Cre­brous and frequent acts of sin beget an habit, and custom in sin, and then as soon may the Ethiopian change his skin, and the Leopard his spots, Jer. 13.23. as one accustomed to do evil, ever learn to do well.

Bernard describes the steps of sin, how it comes to its height. First time it is importable, next time heavy, Prima importabile, processu temporis grave, paulo post leve, postea placet & suave est, ad extremum, quod erat imp [...]rtabi­le ad faciendum, est impossibile, ad continendum, Bern. de Cons. Ex voluntate perversa facta est consuetudo, & dum con­suetudini non resistitur facta est necessitas, Aug. cons. l. 8. Ad illum modicum, quotidiana modica addendo in eam consue­tudinem lapsa erat, ut prope eam plenos mero caliculos inhianter hauriret. Conf. l. 9. no more importa­ble, then easie, then light, then sweet, at last necessary; and what was at first importable to be committed, is now impossible to be omitted. And St. Austin confirms this by a story of his own Mother, who by sipping of the Cup at first when she filled the Wine, learnt at last to take al­most whole Cups, Qui modica non spernit paulatim de­cidit, is his good note upon it, he that makes a small mat­ter of small sins, is in the ready way to fall into the great­est. Every new relapse into a former sin, is like the ad­ding of a new figure to the first cypher, which raiseth the sinners account ten or an hundred times more.

Therefore if thou hast been overtaken once, stop and be humbled, and say once I have spoken or done amiss, but I will not answer to plead for my self; ware the second time, the second fall, as the second blow makes the fray: but if a second time, say you twice, but I will proceed no further: Job. 40.4, 5. Esay 5.18. Eccl. 4.12. Esay 24.27, 28 but be sure thou take heed of drawing sin with a threefold cord, or cart-rope: this threefold cord is not easily broken, take heed of a third act; fear and the pit, and the snare are before thee: Oh bold and presumptuous sinner: if thou escape the fear (of the first act) thou [Page 74] mayst perish in the pit (for the second) but if thou escape the pit, thou wilt be taken in the snare (the third time) upon the ungodly, God raineth snares, Psa. 11.6. God gives once to a reprobate mind, and they are gone. Think not after a third or fourth act of presumptuous sin, to go and shake thy self (by prayer and repentance) as Sampson once,Judg. 16. [...]0. and that thy strength may return to thee to be delivered from these Philistines which lye in wait for thee, he did so but wist not (till he found it by woful experi­ence) that the Lord was departed from him; so may it be with thee, therefore be warned.

Ʋse 1 This 1. informs us that possible it is for men (yea too ordinary) to fall from grace: the Text supposeth it, and in another place, Heb. 12.15. the Apostle Items us to look diligently lest any fall from the grace of God, the Angels did so at first, and Adam soon after, and that which was Morbus Angelicus then, is Morbus Anglicus now. The Lord may complain of us, as justly as ever he did of Israel, My people are bent to backesliding from me, Hos. 11.7. and Esay 1.5. Why should ye be smitten any more, ye will revolt more and more: and Jer. 8.5. Why is this people slidden back by perpetual backeslidings? they hold fast deceit, they refuse to return. This is, and of late hath been the case and Epi­demical Disease of England. It is no new thing to see the sons of fal­len man to fall, and fall away. Saul, Joash, Amaziah, Judas, Demas, Alexander fell away of old. Of all Israel that came out of Egypt with Moses and Aaron only two, Caleb and Joshua followed God fully, Numb. 14.24. Of the four grounds in the Parable only one held out. Many of John Baptists hearers left him and fell away, Joh. 5.35. Many of Christs hearers and disciples, Joh. 6.65. Many of Peters, 2 Pet. 2.20. Many of Pauls, 2 Tim. 1.15. and 1 Tim. 5.15. Many of John the E­vangelists hearers, 1 Joh. 2.19. They went out from us, because they they were not of us, for had they been of us, they would no doubt have con­tinued with us: but they went out that they might be made manifest, that they were not all of us. But none of these were ever sincere Christians and sound at the heart.

We wonder not to see an house built on the sand to fall, or seed not having root wither, or trees in the parched Wilderness decay, Jer 17.6. or Meteors vanish, or Blazing-stars fall, or Clouds without rain blown about, or Wells without springs dryed up. So for Hypocrites to prove Apostates no strange thing, and utterly to fall away. There are four wills some have observed. 1. The Divine will never alters or turns. 2. The Angels will hath turned, never returns. 3. The will of man faln turned, and in conversion returns. 4. The will of Apostates [Page 75] after that grace received and abused turns away and never returns; but becomes like the fallen Angels.

2. Even Godly and gracious persons are subject to fall, and there­fore must not be secure, they must work out their salvation with fear and trembling, Phil. 2 12. they are bidden to fear least they should fall short, Heb. 4.1. Stand fast, 1 Cor. 16.13. Take heed least they fall, 1 Cor. 10.12. Look diligently least any fail of (or fall from, so is the other reading) the grace of God, Heb. 12.15. Take the whole armour of God that they may be able to stand, Eph. 6.12.

Even the very Elect have this root of bitterness and seeds of Aposta­cy within them. Even Peter had sunk if Christ had not put forth his hand to save him from the water, Mat. 14.31. and had been win­nowed as chaff, Luk 21.31, 32 if Christ had not pray'd for him that his faith should not fail.

Let not him therefore that puts on his harness boast, as he that puts it off, 1 King. 20.11.

3. Yet a truly regenerate soul, a plant of Gods planting by the wa­ter side; a plant or graffe grafted into Christ, and rooted in Christ can never fall away totally or finally: Peter could not when Christ pray'd for him. The Elect cannot, Mat. 24.24. In the general A­postacy of the Christian world, and the greatest persecutions under Rome-pagan and Rome-pseudo-christian (Antichristian both times) when all the world wandered after the Dragon and the Beast: they who had their names written in the Lambs book held out, and warped not, Rev. 13.8. and 17.8. The elect are as Mount Sion that cannot be moved, and are as fixed stars that fall not. The house on the Rock stands firm in all weathers. The Tree by the waters side, Jer. 17.8. Seed in good ground, Mat. 13. They who have a seed of God in them cannot so sin, 1 Joh. 3 9 And they that are born of God, 1 Joh. 5.18. They who are in the hand of Christ, none can pluck them out, Joh. 10.28.

Yet as to the fallings of the Elect (not presuming to tell you the mi­nimum or summum quod sic) we shall make those concessions, or obser­vations.

1. We grant that the godly, as well as others, are subject to this Posit. 1 falling-sickness, having seeds of Apostacy in them; and would cer­tainly fall irrecoverably, if left to themselves.In te stas & non stas, Aug. By strength (his own) no man shall prevail or stand, 1 Sam. 29.

2. Grace received truly sanctifying is not for his measure so great, Posit. 2 or for its nature so immutable and invincible, but might be overhorn and would if not divinely supported and continually supplyed; as the [Page 76] Widows oyl kept from decay, fed by a spring of Auxiliary grace; as Josephs bow abode in strength by the arm of God, and his bough green and fruitful, Gen. 49.22, 23, 24. Gratia gratiam postulat. [...], 1 Cor. 15.10. sed by a well of living water: so that it is not the grace in us; but the grace with us: grace supervening, and additional which keeps us from falling. Even the good ground were it not for the influence of the Sun and Rain, would prove as the stony and Thorny Ground.

Posit. 3 3. There is no such state of consistency in the effectually called. But there is a daily combate, and of times a great inequality in his Pulse; sometimes Amalek, sometimes Israel prevails, and this war lasts not as that between the house of Saul and David for certain years: but as that between Rehoboam and Jeroboam all their days. 2 Sam. 3.1. 1 King. 14.30.

Paul sometimes as in the third heaven, cries out, We are more then Conquerors, who shall separate us from the love of God, &c. some­times as under foot, cries out, Oh wretched man that I am, who shall deliver me from this body of death.

Posit. 4 4. Even godly persons may fall for once, very fouly as Peter; yea, lye long as David: it is hard to say how low they may fall, and how long they may lye, yet sin not unto death; as the Sun is for many months absent from some Climates, yet returns again; so that they may then say with the Church, Rejoyce not against me, O mine enemy, when I fall I shall arise, Micah 7.8. when I sit in darkness, the Lord shall be a light unto me.

Posit. 5 5. There may also possibly be a relapse, or falling a new into the same act of sin through humane infirmity, as Abraham twice denying his wife, the Disciples twice contending for supremacy. And as I will not say how oft thy brother trespassing, and repenting is to be forgiven, not to seven, but to seventy times seven so I cannot say how oft through infirmity a sinner trespassing, and returning with repentance may be forgiven, Gods mercies and thoughts being so far above mans.

Posit. 6 6. The Christian may as to his own sense be reduced to a very sad and low state. 1. He is poor in spirit, he mourns, he hungers, thirsts, pants, doubts, dislikes all. 2. He judgeth of himself as (under present prevailency of corruption) Carnal, sold under sin, a forced slave to it, Rom. 7.14. 3. As if nothing had been done yet, and all was to do, he begs, O God, create a new heart in me, Psal. 51. 4. He may be apt to conclude against himself, I never did yet truly believe or repent; and which is worse with Thomas, I never shall believe. 5. In this case he lies bound as Peter, Joh. 20.25. Act. 12.6, 7. and can't help himself till the Angel comes and [Page 77] strikes off the bands, and opens the iron-gate. 6. And as to comfort he may be at an utter loss, walk in darkness, Esay 50.10. judge himself cut off, Ezek. 37.11. his hope perished, Lam. 3.18. God hiding his face, Satan shewing his teeth, casting forth a floud, and shooting in a peal of fiery darts, Curse God and dye. Thou art mine as sure as death, as sure of damnation, as I my self. Then how doth a poor soul mourn! I am forsaken and quite cast out of sight, I am as a bottle in the smoak (of hell) like a broken vessel, or fire-band reserved for hell, as possible for this Venice-glass said that destressed Gentlewoman Mrs. Honywood, not to be broken when it falls on the ground; as for me to escape the damnation of hell. God can do much saith he, but doth he shew won­ders among the dead, Psal. 88.10. Then pray he would, but cannot, hope he would but cannot, believe he would but dare not, fear he would not, but must, resolve he would to cast himself upon God, but he sees his resolution set another way, and he cannot he thinks change it, there­fore doth he not go about it. To God he saith, I am cast out of thy sight, Psal. 31.22. To Satan Vicisti Satana, Hast thou found me, O mine enemy? to despair I yield, but call not for quarter, nor beg I mer­cy, to affliction he saith I am in the belly of hell,Jon. 2.2. the weeds and chains of hell wrap me about, to Ministers and other friends he saith, Stand away, go not about to comfort me, Esay 22.4. To promises and experience he saith in his haste, All are Lyars.

Yet may the tide turn,Gratia nec tota­liter intermitti­tur, nec finaliter amittitur. A­ctus omittitur, habitus non a­mittitur; actio pervertitur, fi­des non subver­titur; concuti­tur, non excuti­tur, defluit fru­ctus, latet suc­cus; jus ad reg­num amittunt demeritoriè, non effective Prid. Effectus justifi­cationis suspen­ditur, at status justificati non dissolvitur, Suff. Bri [...] and the Sun of Righteousness arise after a long winter, and continual night as in those remote Climates, who sit in the region and shadow of death, and come with healing under his wings; and he may cry out, Rejoyce with me, I have found him whom my soul loveth; the lost sheep is found by the good sheepherd, the lost Saviour is found, Luk. 2. the lost star seen againe, Mat. 2. And the utterly despairing hopes of salvation are disappointed by a safe, though hazardous coming to land, Acts 27.20. and 44.

For Gods election stands firm, and his love is unchangeable, and his gifts without repentance; and the undertaking of Christ is to keep his to the end, that none shall pluck them out of his hand; and whom he gives himself for, he presents them spotless and blameless before his Father.

Therefore are the Godly as firm and safe from utter falling away, as Mount Sion from being removed, or an house on a rock from being subverted.

Here follows an Use of Terror, and speaks to four Sorts.

[Page 78] 2. Ʋse of Terror. Hic videmus quanta sit Apo­stasiae atrocitas, nihil ad eam hemicidia, adul­teria, surta, &c. Par. in lo.1. This Text is thunder and lightning against Apostates. Awake you drowsie Professors. There is no sin like Apostacy: Adulteries, Man-slaughter, Theft, Idolatries, &c. nothing to this, No impossible written over them, they have been renewed to repentance, 1 Cor. 6.10, 11. Mary Magdalens seven unclean spirits; and Manasses ten or more, not so bad as the unclean spirit going out, and a return with an Ogdeas malorum spirituum, as Irenaeus cals it, with seven other spirits more besides it self. Thou art in the high-way to perdition, to the sin against the Holy Ghost. Sins and judgements meet together in this sin. The Cataracts of upper and neather springs, all the windows of heaven and fountains of the great deep, (as in that great deluge, Gen. 11.) are broken up to drown thee in perdition. Thy sins making way for more judgements, and this judgement making way for more sins, till between these two seas thy soul (as that vessel, Act. 27.41.) is eter­nally shipwrackt.

If thou art not altogether past feeling, crucifying the Son of God afresh, and treading his Bloud and Covenant under foot. I sound this Trumpet to warn thee or to deliver my own soul, Remember whence thou art fallen, and repent, and do thy first works. Rev. 2.5. Be watch­ful and strengthen what is ready to dye, Rev. 3.2. Haste, escape for thy life, look not behind thee, as was said to Lot, or as Jonathan in another case,1 Sam. 20.38. Away, make speed, haste, stay not.

2. This speaks terror to Professors fallen, or lying in scandalous sins, you can't sin at so easie a rate as others, you know your Masters will and do it not, therefore shall be beaten with more strips. You are as a City set on an hill,Luk. 12.48. your fault can't be hid, no more than an Eclipse of the Sun, when the Moon or other Stars totally Ecclipsed, no notice is taken of them.2 Sam. 12.14. 1 Sam. 2.24. You make the enemies of Religion blasphem, or de­ride godliness, you make the Lords people to transgress, your sins are more infectious then others, your repentance had need be extraordinary not only for pardon which you haply may obtain, but for the scandal which others may take which you can't possibly prevent.

3. Terror to such as after conviction and engagements under affli­ction and distress, after some prayers, vowes, and a begun, or resolved reformation return to former courses, as they after what they promised in their distress, Jer. 34.15, 16. Returned when delivered and started aside like a broken bow. The new broom of affliction swept the house clean for the present, but afterwards the unclean spirit returns, and this washed Sowe is wallowing in the the myre again.

4. Such as lapse and relapse into the same sin again, as Pharaoh, Je­roboam, [Page 79] and those Antichristian brood, Rev. 9.20, 21. which repented not, notwithstanding all judgements, convictions, confessions, pro­mises go from evil to worse; from affliction to sin; from sin to duty, and from duty to sin; repent and sin, sin and repent;Jer. 9.3. and from repen­ting of sin in distress, go to repent of their repentance when delivered, Pharaoh unsaith all he had said, and saith his repentance backward; as the door turneth and returneth on the hinges, is sometimes shut, by and by open again; so these in no constant posture, their goodness like a morning dew, a little devotion in a morning, for all companies till night comes, then a little evening dew again; Amphibia that live in both Elements, Modo Ecclesias, modo theatra replentes, Aug. now you fee them at a Sermon, anon at a Play-house, as Solomons Harlot sacrificing in the morning, prostituting her self to all filthiness at night, or as So­lomons drunken beast, that hath had knocks and blows, yet being be­sotted with his drink, or company, saith,Prov. 7.14, [...]5. Pro. 23.25. Esay 56.12. They h [...]ve stricken me and beaten me, but I felt it not, when I awake I shall seek it again; or as Esays debauched watchmen, who having drunk sufficiently one day, say they will do as much to morrow, and more too, and so had their drinking matches and rantings from day to day.

The third Use is of Discrimination,3. Ʋse. to discover who is clean and who unclean in respect of falls and relapses; and to put a difference be­tween the holy and prophane, which is the proper work of a faithful Pro­phet: to some we are to open the door of hope, to some to shut it:Ezek. 22. [...]6. 1 Joh 5 17. eve­ry sin is not a sin to death; every disease not the Plague; every Ulcer not a Leprosie.

1. There are some who have fallen into foule sins, and they think their case desperate, because of the greatness of their sins; but their sin is not the sin against the Holy Ghost, because not committed after light, taste, partaking of the Holy Ghost, &c. but in the days of their igno­rance, as Paul once, some fall fouly after conversion, as Peter, but not deliberately, maliciously, and both these may be the spots of children, they see the plague in their heart, feel the smart, these have foul scabs, 1 King [...] but they go to Jordan and wash, go to the fountain opened for sin and uncleanness, and then though their sins be as scarlet, Esay 1. they shall be as white as snow, though red like crimson, they shall be as white as wooll.

2. There be some Relapses through humane infirmity, which are truly bewailed, this is not the sin against the Holy Ghost neither. Come into the Camp, I pronounce such clean: For 1. there is no raw flesh of pride and presumption in them. 2. All is turned whi e, by true re­pentance: [Page 80] it is a scab, Lev. 13.4, 5, 6, 14. and but a scab. 3. It is but skin-deep, the heart was not tainted. 4. It standeth at a stay. These four signs shew it to be no Plague of Leprosie: such are not to be shut up, or put out of the Camp. And God as he pardoneth iniquity, transgression and sin, so he promiseth to heal and pardon their backeslidings, Hos. 14.4. Jer. 3.22.

3. But there are others that make a trade of sin, drink up iniquity like water, Deut. 24.19, 20 that add Drunkenness to thrist, and fall and rise, and rise and fall: they lapse and relapse, and slide away as water, shall I say such shall have peace? No, what peace to such so long as their sins remain, the wrath of the Lord, and his jealousie shall smoak against that man, and he shall blot out his name from under heaven.

Call not this a Scab, this is the Plague of Leprosie, this is more then skin-deep, Lev. 13.10, 11, 14, 15. Psal. 68.21. this doth not stand at a stay, here is proud raw flesh, this is an old sore, thou must out of the Camp, thou art unclean. God will wound the head of his enemies, and the hairy scalp of him that goeth on still in his trespasses:

I shall to conclude give a few short Directions, to prevent Falls and Relapses, but cannot now enlarge upon them.

1. Watch and pray that ye enter not into temptation. This is the old and great receit,Mat. [...]6.41. and daily experimented with every ordinary Saint, probatum est, watch in prayer, watch after, watch when alone, watch when in company, especially against ill Company and all occasions of sin.

2. Keep conscience tender, and shun the first motions, and occasions of sin; if thou find thy self given to appetite, put a knife to thy throat, is the wise mans counsel, if to wine look not on the glass; if to wan­tonness, come not neer her corner: the consecrated Nazarite must not only forbear the wine, but the grape; and not only the juyce, but the husk and kernel of it.Num. 6.4.

3. Take heed of having slight thoughts of sin, as to say, as long as it is no worse, it is the first time, it is but now and then, a great chance, when I meet with such company, and many have such foolish pleas, and so play at the mouth of the Cockatrice Den till they are stung to death.

Deut. 29.19.4. Of having light thoughts of Gods mercy, I shall have peace, I shall have mercy when I do but ask, At what time soever, will save me: we can't out sin the mercy of God, when sin abounds grace super­abounds &c. The Lord faith he will not spare such, nor be merciful to them.

[Page 81]5. Take heed of reasoning from Gods temporal forbearance, to e­ternal forgiveness.Eccles. 8.11, 12. Because sentence is not speedily ex [...]cuted against an evil doer, his heart is fully set in him to do evil: but though a sinner do evil an hundred times, and his days be prolonged, &c. yet it shall not be well with the wicked at last.

6. Take heed of presuming of thy own strength, I can, and I mean to repent, I can when I will, and I will when time serves:Qui promitt [...]t poenitenti veni­am, non promit­tit pecc [...]nti poe­nitentiam. I trust I am not so bad, that God hath not given me over; many have gone further then I, why may I not repent at last hour?

7. Take heed of a mock-repentance, saying, I cry God mercy, God forgive me, I sin daily and repent daily, when I have sworn or been drunk, I am heartily sorry. Is not this repentance? I answer no, Re­pentance is quite another thing: the burnt child, we say, dreads the fire. Thou hast smarted for suretiship and hast repented of it: thy friend comes again and desires thee to be bound with him once again, thou replyst, I have paid dear for surtiship already, I have repented of my folly, I have resolved to come into bonds again no more, no not for the best friend I have, thou art importuned by many arguments, but, peremptorily refusest: urge me no more, I have vowed and resolved against, and have made an oath, I would never be taken in that fault again. Now I believe thee, that thou hast truly repented of sureti­ship, why dost thou not thus, when thou art enticed unto sin again? why dost thou not say? I have smarted, confessed, bewailed, been hear­tily sorry for my former folly: now speak no more of it,Psa. 119.106. Psa. 119.115. I have sworn and will perform, it, to keep Gods commandments. Away from me ye wicked, I must keep the Commandments of my God. This would be somewhat like true repentance. But take heed of a mock-repentance, lest as true repentance meets with a true pardon, thy mock-repentance should be answered with a mock-pardon, as Tertullian excellently saith, There be some that say (saith he) their heart is good,De Paenitent. they fear God, grieve for sin, though yet they fall into sin, they can, salva side & metu, peccare, &c. sic & ipsi salva venia in gehennam detrudentur, dum salvo metu peccant. They can live in sin nevertheless notwithstanding their faith and repentance, and God can damn them nevertheless not­withstanding his mercies and promises and pardoning grace. True re­pentance among other companions is alway attended with these three, what carefulness, what indignation, what fear hath it wrought in you?

8. Consider sin reiterated riseth high, addes another figure to in­crease thy account, Is the sin of Peor too little for you (old sins in igno­rance) but that you must this day again turn away a new. The Lord [Page 82] keeps an account how often and how often, thou hast-committed such and such a sin,Josh. 22.27, 28 Am. 1. and 2. chap. Num. 14 22. at length saith for three transgressions, and for four I will not turn away their punishment: when Israel had seen Gods works forty years, and tempted him ten times, he sware they should not en­ter into his rest. In the Law if an Oxe did gore a man, and the Master knew not of it, the Oxe should dye not the owner: but if the Oxe was wont to push with his horn, and the Master was told of it, Oxe and Ma­ster were both to dye.Exo. 21.28, 29

Lastly, though I will not say to thee, who art a frequent Relapsari­an, it is impossible, as to the malicious relapser, yet I say, Remember that every time the bone is broken the more danger; and though thou mayst possibly after a second breaking have it well set, yet thou mayst at times against weather, specially when in years feel it to thy dying day, thy sins will lye down with thee in thy grave;Job 13.26. and in sickness and trou­ble thou wilt possess the sins of thy youth. I conclude all as St. Jude concludes his Epistle, Now to him that is able to keep you from (all) fal­ling (and relapses) and to present you faultless before his presence with exceeding joy: to the only wise God our Saviour, be glory and majesty, do­minion and power, now and for ever, Amen.

THe Case of Conscience to be discussed this Mor­ning from these words, is—How a Christi­an may be able to check sin in the first risings of it?

And without controversie great is this Myste- of godliness, and if any other, of inestimable use and moment in the practise of Christiani­ty. As the title which Solomon inscribes on the Frontise-piece of that divine Poem of his, the Canticles, is, [...], the Song of Songs, and as Aristotle calls the Hand the Instrument of Instruments, and the Mind the Form of Forms: so may we with as just a reason style this holy skill, of arre­sting, and intercepting sin in its earliest motions and overtures, the Art of Arts. Could the Chymists ever compass their grand Elixir, it were but a poor and cheap trifle, in comparison of this grand Secret of the School of Christ. So that the Case of Conscience before us, (like Diana of the Ephesians) is great and illustrious amidst it's fellows.

My Text presents us with it resolved in this excellent Rule of sancti­fication, Walk in the Spirit, &c.

Wherein we have, 1. The principle and root of sin and evil, the [Page 84] flesh with its lusts. 2. The opposite principle and root of life and righteousness, the Divine Spirit. 3. The terms and bounds of a Chri­stians conquest, how far he may hope for victory— Ye shall not ful­fill the lusts of the flesh: 4. the method and way of conquering — Walk in the Spirit, of each a word.

1. The principle and root of sin and evil, the flesh with its lusts. The Apostle meaneth (pardon the phrase) a spiritual flesh, not that of the body, but the minde. The immortal souls of men, through their Apostasie from God, the blessed source, and original of all good­ness, are become carnal, Rom. 4.7 There is a principle of evil radi­cated in the very nature, interwoven in the very frame and births and constitution of all men; a byass that turns us off in large and wide a­berrations from the paths of life and happiness, but with notorious partiality seduceth us into the ways of sin and death. This the Scri­pture calls theEph. 4.⁷ 22. old man, Rom. 7.23, 24. the law of sin in our members, and the body of death, &c.

The wiser Heathen, felt by the very dictate of Reason, that humane nature was not either as it should be, or as they, could have wisht it, what me [...]neth else that [...],Plut, in [...]. or [...] that hanging, & flagging of the souls wings, that drooping of her noblest faculties & that fatal un­wieldiness, and untractableness of the will to vertue, which the Plato­nists so much complain of? and what meaneth that [...], that reluctancy to the divine life, and that im­petuous hurry and propension wherewith they felt themselves driven head-long towards folly, and sensuality?

This flesh in man, this corrupt and depraved nature, is perpetually fly-blown with evil lustings. This body of death, like a rotten car­case, is constantly breeding vermine, as a filthy quag-mire, a noisom Mephitus or Camarina, sends out stench and unsavouriness. This Re­gion of the lesser World (like Africa in the greater) swarms with mon­sters, it is the valley of the shadow of death, a habitation for dragons, and a Court for Owls, where dwells the Cormorant and the Bittern, the Raven the Scrich-owl, and the Satyre, if I may allude to that of the Prophet, Isa. 34.11, 12, 13, 14. The Apostle sets down elegantly the whole pe­digree and lineage of evil, Jam. 1.15. Then when lust hath conceived, it brings forth sin, and sin when it is finished, bringeth forth death. Lust is the root of bitterness, fruitful in all the unfruitful works darkness, and these like the Apples of Sodom and Clusters of Gomorrah if you ga­ther them, crumble into the dust and ashes, of death, they are fruits nigh unto a curse, and whose end is to be burnt. That is the first. The old Adam, Heb. 6.8. the flesh with it's lusts.

[Page 85]2. We have here the second Adam who is a quickning Spirit, 1 Cor. 15.45. There is in good and holy souls an immortal seed, a principle of life and righteousness, an antidote to the former poyson, for the law of the Spirit of life which is in Jesus Christ hath made us free from the law of sin and death, Rom. 8.2. Philo the Jew, or whoever was the Author of that noble tract in the Apocrypha, Wisd. 7.6. called the Wisdom of Solomon, stiles it —The unspotted Mirrour of the power of God, and a pure influence flowing from the glory of the Almighty. Every one that is in Christ is2 Cor. 5.17. a new creature,Joh. 3.3, 4, 5, 6. born again,2 Pet. 1.4. an [...] made partaker of the divine nature, for it is the royalty of that King of Saints —Rev. 21.5. Behold I make all things new. The divine Spirit that great and heavenly Ar­cheus is busie in holy souls, that mighty principle of life, is counter-working the flesh, and its lusts. So that now the weapons of a Christi­ans warfare are mighty thr ugh God, for the pulling d [...]wn of strong holds, and the captivating every imagination, yea bringing every thought into the obedience of Chr st, 2 Cor. 10 4, 5, 17.

3 Here are the terms and bounds of the Spirits conquests in this pre­sent life, at which a Christians hopes and endeavours must take aim, not the extirpating, but subduing, not the not having, but the not fullfilling the lusts of the flesh; the flesh will be lusting, that accursed womb will be conceiving in the regenerate themselves. But here is the Christians priviledge, that while he walks in the Spirit, those conceptions shall prove abortive.

4. The words entirely, and in sum, present us with the method and way of conquering, with the art of circumventing sin in the first avenues, and approaches of it. Walk in the Spirit, &c. this is the [...], the great and Achillaean Stratagem against the powers of darkness, the true and only course we are to take, if we would strangle the brats of night and hell in their very birth, and crush the Cockatrice's egge, whilst it is hatching, and before it excludes the Serpent.

So that in fine the Observation which resulteth, is this:

The best expedient in the world not to fulfill the lusts of the fl [...]sh, Doctr. is to walk in the Spirit, which what it imports, I come now to shew.

1. Walk in the Spirit, i. e. in obedience to Gods Commandments which are the Oracles of the Spirit; that this is excellently preven­tive of fulfilling the motions to sin, appeareth Psa. 119 1, 2, 3. Bles­sed are the undefiled in the way, who walk in the law of the Lord: Blessed are they that keep his testimonies, they also do no iniquity, again a little lower, ver. 9. Wherewithall shall a young man cleanse his way? by taking heed thereto according to thy word. Aristotle that great Dicta­tor [Page 86] in Philosophy, despaired of atchieving so great an enterprise, as the rendering a young man capable of his [...], his grave and severe lectures of morality; for that age is light and foolish, yetCereus in vi­tium flecti mo­nitoribus asper Hor. ar. Poct. head-strong and untractable. Now, take a young man all in the heat and boyling of his blood, in the highest fermentation of his youthful lusts, and at all these disadvantages, let him enter that great School of the holy Sp [...]r [...]t, the divine Scripture, and permit himself to the con­duct of those blessed Oracles, and he shall effectually be convinced, by his own experience, of the incredible vertue, the vast and mighty power of Gods word, in the success it hath upon him, and in his dai­ly progressions, & advances in heavenly wisdom. Let me invite you then this day, in the Prophets words, Isa. 2 5. O house of Jacob come ye, and let us walk in the light of the Lord, and what that is David tels us, Psa. 119.105. Thy words are a light to my feet, and a lamp to my paths, and Hos. 6.5. His judgements are as a light that goeth forth. Order thy steps by his word, and thou shalt not tread awry, let the Law of thy God be in thine heart, and sin which is the transgression of the Law, shall not come nigh thee: walk in this broad day-light of the Sun of Righteousness shining in the Scriptures, and thou shalt have no fel­lowship with the unfruitful works of darkness. This was the practise, and experience too of the man after Gods own heart, I have hid thy word in my heart, that I might not sin against thee, Psal. 119.11. It is good writing after the copy of so great a Master, Go thou and do like­wise.

2. Walk in the Spirit, i. e. as becometh those in whom Gods Spirit dwells, as if the Apostle had said, the part which ye are now to act, O ye Christian Galatians, it is that of new creatures: see that ye keep the Decorum. Demean your selves like the children of God, who are led of the Spirit of God, Rom. 8.14. Be true to your part fill it up, adorn it, and then sure enough, ye shall not fulfill the lusts of the flesh, for that were to act the part just contrary to what you sustain: [...]. as he that is to represent upon the stage some generous and heroique person, can­not do the least base and sordid thing, but he breaks his part, and di­gresseth into the garb, and posture of a vile and abject person: whilst he is true to his part, he cannot possibly do any thing that is absurd, and mis-beseeming.

Some of the Nethinim stood continually Porters at the door of the Temple, to keep out whatsoever was unclean, and hereunto the Apo­stle palpably alludeth, 1 Cor. 3.16, 17. Know ye not that ye are the temples of God, and that the Spirit of God dwelleth in you: now if any [Page 87] man defile the Temple of God, him will God destroy; for the Temple of God is holy, which Temple ye are. So then that which the Rule amounts to by this interpretation is, Walke in th sp rit, That a good mans soule is a Temple which God inhabits, the Ph [...]losophers acknowledge; and that the honour and worship rendred to him in a pur [...] and holy mind, is incompa [...]ably more worthy and acceptable, then all the cosiliest s [...]crifices & offerings in Temples made with ha ds, how magnificent soever. [...]. Hicrocl. in [...]ythag. aur. carn. p. 28. i. e. Walke as becomes the Temples of the holy Ghost, and ye shall not fulfill the lusts of the flesh.

8. Walke in the Spirit, i. e. Fulfill the counsels and advices of the Spirit, and you shall not fulfill the lusts of the flesh. Every renewed soul is the Scean and Stage, wherein the two mightiest Contraries in the world, the Spirit and the Flesh, i. e. light and darknesse, life and death, heaven and hell, good and evill, Michael and his Angels, and the Dragon with his, are perpetually combating hand to hand. And well is it for a Christian that the holy Spirit is lusting in him a­gainst the flesh, [...], God takes thy part, Christian, [...], &c. Arrian in E­pictet. l. 2. c. 17. the spirit of the Lord of Hosts is with thee, if thou dost not sinne and grieve him away. Follow but thy Leader, be prompt and ready to start at the Divine signall, when the holy Ghost displays his Ens [...]gns, then [...], March presently forth under those mighty and victorious banners, and thou shalt become Invincib [...]e. * When a Christian goeth out thus to warfare, following the Almighty conduct of his God, he must needs proceed conquering and to conquer. My soul followeth hard after thee (saith David) thy right hand upholds me, Psal. 63.8. The Original is [...], My soul cleaves af­ter thee: As if he had said, Go, lead on my God, behold I follow as neer, as close as I can, è vestigiò, I would not leave any distance, but pursue thy footsteps, step by step, leaning upon thine everlasting arms, that are underneath me, and following thy maunduction. Lot had almost perisht in Sodom, for lingring when his God hastned him away, Gen. 19.16. But Sampson (till then invincible) awoke too late from the bosome of his Delilah, when the Philistines had shaved his seven locks: And he thought to go out and shake off their cords wherewith they bound him, as at other times, but the Lord was departed from him, and they took him and put out both his eyes, Judg. 16.20, 21. A Christ [...]an is more then a man when he acts in concurrence with his God, [...]sal. 27.1. The Lord is my light and my salvation, whom shall I feare, the Lord [Page 88] is the strength of my life, of whom shall I be afraid? But if he resists the holy Ghost, he doth not only grieve him, but will if he go on resi­sting, quench him, and then he is all alone, & becomes heir to the curse of Reuben, Gen. 49.3, 4. he who was a while since, the excellency of dignity, & the excellency of power, is now weak as water, and cannot excell.

The proverb tells us [...], There is a great deale of Time in a little opportunity. It is good striking while the Iron is hot, and lanching out whilst wind and tide serve. Open all thy Sailes to e­very breath, and gale of Gods good spirit. Welcome every suggesti­on, reverence every dictate, cherish every illapse of this blessed Mo­ni [...]or, let every inspiration find thee, as the Seal doth the Waxe, or the spark the tinder, and then (as the Spouse tels her beloved) or ever thou art aware thy Soul will make thee as the Charet of [...] i. e. a free, and willing peo­ple. Amina­dab. Step into the pool, when the Angel stirs the water, John 5.4. Keep touch with the motions of the spirit, and all is well.

But if these three Rules are too generall, and remote, I shall now lay down some more particular, and exact directions for checking the beginnings of sinne, and these are of two sorts (as Physitians have their Prophylactiques and their Therapeutiques) Some for prevention of the fit and paroxysme; others for the cure, and removall, when the symptomes of it are upon thee

1 Before the Paroxisme cometh, prepare and antidote thy Soul against these lusts of the flesh by observing these advices.

Rule. 1 The first is that noble counsell of Eliphaz to Job, cap. 22. vers. 21. Acquaint thy selfe now with God, and be at peace. Get thy heart fixed where thy treasure is; have thy conversation in heaven, and thy fellow­ship with the father, and with his sonne Jesus Christ: Flee to thy God to hide thee. He that dwelleth in the secret place of the most high, shall abide under the shadow of the A [...]mighty. Surely he shall deliver thee from the snare of the fowler. He shall cover thee with his feathers, and under his wings shalt thou trust, his truth shall be thy shield and buckler, Psal. 91.1, 3, 4. Arise with thine arisen Lord, and seek the things that are above: Set thine affections there; where Christ sits at the right hand of God. If the Soul is not where it animates, but where it loves, awaken thin [...], and kindle it into holy passionate Extasies of love, that thou mayest live in heaven all day long, and (which is the priviledge of the upright, Psal. 140, 13.) dwell in the presence of that God whom thy soul delighteth in. The Tempter cannot reach thee there.

Be much in converse with God, and the Devil will have litttle con­verse with thee; or if he have, it will be to little purpose. How was [Page 89] the Majesty of King Ahasuenus incensed at that affront of Haman, when he threw himself upon Queen Esters bed—what will he force the Queen in our presence? Esth. 7.8. Keep but in the presence of thy Lord, thy King, thy Husband, and the Ravisher will not offer to force thee there; or if he do, it wil be but in vain. How secure is that Soul that lives under the deep, and warme, and constant sense of Gods being it's all in all? What a munition of rocks is this against all assaults and incursions of the Tempter. They are our tame and common Poultry, whose wings sweep the ground as they flie, and raise a dust: but the generous Eagle soon mounts above this smoaky lower Region of the Aire, till she makes the clouds a pillow for her head. Put on, Christian, thy Eagles wings (which are the same with those Doves wings which David pray's for, Psal. 55.6.) and flee away, that thou maist be at rest. They that wait on the Lord shall renew their strength, they shall mount up with wings as Eagles, &c. Isa. 40.31. When the soul is once but upon the wing heaven-ward, O how easily then doth it soare away above this region of smoak and dust, above this Atmo­sphaene of earnality, and fleshly lustings, into the pure & free Aethereal aire, the blessed serenity and rest of Gods life and kingdome, which is righteousnesse, and peace, and joy in the holy Ghost, Rom. 14.17. it is cold iron that shews its rusty scales, they disappear when it is red hot. Get but thine heart on fire heaven-ward, be but ascending thither E­liah like, in a flaming Chariot of holy longings and paintings after God, and the lustings of the flesh shall no more appear to deform thy beauty, then the rust of iron appears, when the metal is Candent, i. e. all over of a light and glowing ardour. The Rule then is, Be sick of love to thy dear Master, and Lord, and thou shalt not be sick of sin. Stir up spiritual and holy lustings in thy soul after the love and favour, the grace and image of thy God, and thou shalt not fulfill the lustings of the flesh.

Study throughly the unchangeable natures, the eternal laws and dif­ferences of moral good and evill. To open this; There are some things of a middle and indifferent nature, neither good nor evill in them­selves: But if God commands or forbids any of these, they are then good or evill indeed, but only because or whilest he doth so. The Ce­remonial Law of the Old Testament stood in these things, and is now abolished by the same Divine authority which enacted it. And it is now the glory of Christian Religion, that (excepting the two Sa­craments, and a very few other positive institutions for great and weighty causes reserved) the Evangelical Law of the New Testament [Page 90] consists of such preceps as carry their own Credentiall letters, and are built upon morall grounds of everlasting equity and righteousnesse. Wherefore the Romanists deserve very ill of Christian Religion; nor are the Lutheran Churches to be excused, who of their owne heads impose so many indifferent things now in the service of God under the Gospel, and that for no other reason, but because they will; conse­quently rendring that yoak a hard one which Christ left easie, and that burthen a heavy one, which he would have light.

But now morall Good and Evil are not only such because God com­mands the one, and forbids the other, but because the things them­selves are so, essentially and unalterably. As Mathematical truths and proportions are not such only because God will have them so, but because the nature of the things cannot be otherwise. Almighty power it selfe (reve [...]ently be it spoken) cannot make two parallel lines or sur­faces meet, though extended infinitely, or the three angles of any straight-lined triangle, amount to any lesse or more then two right angles in Geometry, or in Arithmeticke alter the proportions between two and four, to any other then that of double and half, or between three and nine, then that of a root and square, or (to name no more) is it possible that a Seventh in Musique should ever become a Concord, or a Ʋnison, fifth, or eighth, a Discord, for these things are in their very nature fixed, and unchangeable, they must be what they are, or not be at all. Thus there is an eternal Reason, why that which is good should be so, and commanded, and why that which is evill should be so, and forbidden, which depends not so much on Gods wi [...]l, as on his nature. For if God could will, that good should be evil, and evill good, he could deny himself, and change his own unchangeable Di­vinity which is impossible: And therefore I look upon that opinion of a modernZiglovius. Dutch Author (though I would be so charitable, as to be­lieve he knew not, and therefore meant not what he said) as over­throwing all Religion: The thing is this, That God may if he please out of the vast soveraignty of his Will, command all that wickednesse which he hath forbidden, and make it out duty; also forbid all that holinesse which he hath commanded, and make it become sinne to us.

For my part, I would choose rather to be an Atheist, than to believe there is such a God as this in the world. But I am sure the holy One of Israel cannot do so, not through any defect, but through infinite ple­nitude, and redundance of all perfection. Ex. Gr. There is an eter­nall fitnesse and comeliness that a reasonable creature should love, and [Page 91] honour and obey it's Creator, and contrarily an eternal horridness, and indecencie, that an immortal soul should, forget, contemn, and affront the Father of spirits. Now to affirm that God can dispence with the former, nay make our fear of him, or delight in him to be a sin, and punish it with everlasting torments; and to affirm that God can wink at, or allow the latter, much less command Atheism, Blasphemy, Pride, Unthankfulness, &c. or make Hypocrisie, Covetousness, Re­venge, Sensuality, to become duties and graces, and reward them with everlasting happiness, this were to utter the most hellish blasphemy, and the most impossible contradictions in the world. The heathen Plato (in those divine discourses of his, his Eutyphro, and Theaetetus, and o­therwhere) may well rebuke the madness of such Christians, as this bold and vain speculator. The sum of this Rule then is, deeply possess and dye thy soul all over with the representation, of that eve [...]lasting beauty and amiableness that is in holiness, and of that horror and ug­liness, and deformity that eternally dwells on the forehead of all ini­quity. Be under the awe and majesty of such clear convictions all day long, and thou shalt not fulfill the lusts of the flesh. For the mind of man, is wont to conceive, before it's own apprehensions and Ideas of good and evil, as Jacobs sheep did before the Rods in the Gutter. If thy notions of good and evil, be right and clear, thy lustings and de­sires, will be from evil, towards good, all the conceptions of thy soul, and their births will be fair, and unspotted. But if thy ap­prehensions be speckled, confused, and ring straked (like his Rods) the conceptions of thy mind, thy lustings, will be so too, so great a truth is that [...], that dark ignorance, and folly lies at the bot­tom, as the root and foundation of all wickedness, [...], &c. Plato in Theateto. every immoral man is a fool, even when he commits a known sin, yet then he may be said, not to know what he doth, Luk. 23.34. All the Reason in the world takes the part of holiness, and sin hath not one jot of true Reason to plead, or alledge in its own beh [...]lf.

Understand thy self, be no stranger to thy own breast, know the Rule. 3 frame and temper, and constitution of thy mind. The wise man's eyes are in his head, but the fool walketh in darkness, Eccles. 2.14. it is a true and sober maxim of the Platonist,Demophil. in [...]. [...], as far as a man is ignorant of himself, so far forth he is to reckon himself guilty of madness and distraction. The Satyrist complains of [Page 92] this— Ʋt nemo in sesè tentat descendere, Juvenal. nemo. Dare to unlock thy bosom, to ransack every corner of thy heart, let thy Spirit accomplish a diligent search. Feel the pulse of thy soul, visit it often, ask it how it doth. Surv [...]igh thy self, and blush to leave any terra incognita, any region of thy mind undiscovered. God hath charged and entru­sted every man with his own soul, and what folly is it [...] to be busie in what doth not concern thee, and neglect what chiefly doth so, the affairs of thy own mind? is any thing neerer thee, or of such consequence to thee as thy self? O let thy charity then begin at home. Thou owest this duty to thy self, to take an exact account daily of the posture, and order of thy inward man. With how great confusion doth the Spouse acknowledge this neglect, Cant. 1 6. They made me the keeper of the vineyards, but my own vineyard have I not kept. If ever thou wouldst be dextrous in suppressing the first risings of sin, en­quire, what advantages the tempter hath against thee? where that ne­scio quid tenerum & molle, lieth in thy soul (as Cicero calls it) against which temptation plants it's chiefest battery, and artillery? what thine own iniquity is, Psal. 18.23. which is that [...], the sin that doth so easily beset thee, Heb. 12.1. See what grace is principal­ly wanting in thee, which is weakest? in what instances thy greatest failleur betrays it self in which of thy passions and affections thou art most peceable, and what lustings of the flesh they are, which give thee, the frequentest ala [...]mb, and threaton the greatest dangers? be making these researches and explorations daily, compare thy heart with the Law of the eternal God, and with the dictates and maxims of thine own conscience. See, where thy greatest discrepancy, and non conformi­ty to these from time to time ariseth, and this (like Pathologie or un­derstanding the disease, and the constitution of the patient) will huge­ly minister and condence to the exact method of Physick, either for pre­vention, or for cure.

Rule. 4 Get and keep a tender Conscience. Be sensible of the least sin. As the apple of the eye (the fittest Emblem, in the world, of a tender con­science) is not only offended, with it blow or wound, but if so much as a little dust or smoak get in, it weeps them out. Some mens consci­ences are like the stomack of the Estrich which digesteth iron, they can swallow and concoct the most notorious sins, swearing, drunkenness, &c. without regret, their consciences are seared as with an hot iron, as the Apostle phraseth it, 1 Tim. 4.2. they have so inured their souls to the grossest wickedness as the Psylli a people of Africa whom Plu­tarch mentions, had their bodies to the eating poyson, that it becomes [Page 93] as it were natural. But a good conscience hath a delicate sense, it is the most tender thing in the whole world, it feels the least touch of known sin, and grieves at the grieving of Gods good Spirit, not only for quenching, or resisting, or rebelling against the Holy Ghost, but even for grieving the holy Spirit of promise whereby it is sealed to the day of redemption, Eph. 4.80. The most tender hearted Christian, he is the stoutest and most valiant Christian. Happy is the man that feareth always, but he that hardneth his heart shall fall into mischief, Prov. 28.14. it is the truest magnanimity, and heroique courage in our spiritu­al warfar to tremble at the least iniquity. A Christian is never fitter to endure hardness as a faithful souldier of Jesus Christ, 2 Tim. 2.3. then when his con­science is most tender. To be such a coward as not to dare to break any one of Gods Commandments, is to be the valiantest person in the world, for such a one will chuse the greatest evil of suffering, before the least of sinning; and however the jeering Ishmaels of the world, be ready to reproach, and laugh one to scorn, for this niceness, and pre­cise scrupulosity (as they term it) yet the choice (if God be but wiser then vain man) is a very wise one.

Keep an exact guard upon thy heart, Prov. 4.23. let the eyes of thy Rule. 5 soul be open and awake, upon all the stirrings of thy thoughts & affe­ctions. Bid them stand at their first appearance. As soon as ever thou discriest any of them in motion, summon them before thy souls tribu­nal: let them not pass till thou knowest perfectly, whence they come, whither they go. Ask their errand: ‘State viri; quae caussa viae? quive estis in armis. Virg.’ Is it grief, or is it joy, or hope, or fear, or love, &c. that is now up­on the march? demand the Word of it, ask whether it have a Pass from God, and conscience; Catechize it, examine it, search it; speak to it in the Centinel's and Watchman's phrase, [...], shew me your Ticket. Tell me my desire, my love, my fear, my anger by whose authority art thou now up, and in motion? if they are able to produce a good warrant, from Gods Commandments; or from the di­ctate of reason, and conscience, let them go on in Gods name; they are about their business. But if they cannot, arrest them as idle va­grants, nay as enemies to thy souls peace, and charge them upon their allegiance to their superiors, that they stir no further. Rule. 6

Be daily training and exercising all thy graces. Have them always in battel- [...]ray, be in a military posture both defensive, and offensive. Stand constantly to thine arms, for thou hast to do with two enemies [Page 94] that will never give thee any truce, or respite, the [...] and the. [...] (as the Jews call them) the flesh within thee, Jer. 17 9. and the Tempter, that destroying Angel of the bottomless pit, with­out thee, 1 Pet. 5.8. the Christian warfare is [...], a war never to be altered, it admits of no peace, no cessation. The Soul­dier of Christ must never lay down his arms, but expect to be upon continual duty, and travel, till the great Lord of Hosts, under whose banner he now figh [...]th, is pleased to remove his Quarters from that Army Militant here on Earth, to that blessed and triumphant in the Heavens.

Rule. 7 Be well skilled in the Elenchs of Temptation. I mean in unmasking the Sophistry and Mystery of iniquity, in defeating the Wiles, and Stra­tagems of the Tempter, and in detecting, and frustrating the cheats and finesses of the flesh with its deceitful lusts, Eph. 4.23. 2 Cor. 2.11. No small part of spiritual wisdom lies in the blessed art of discover­ing and refuting sins fallacies and impostures. If ever thou wouldst prove famous, and victorious and worthy honour and reverence, in thy spiritual warfare, be well seen in the skill of fencing, know all thy wards for every attaque. Provide thy self with answers and retorts be­forehand, against the subtle insinuations, and delusions of thine ene­my, Ex. gr. If Satan tels thee (as he often will) that the sin is plea­sant, [...], Musae. ask whether the gripings of conscience be so too, whether it be such a pleasant thing to be in hell, to be under the wrath of an Al­mighty Judge. If he tels thee, no body sees, thou mayst commit it safely; ask whether he can put out Gods all-seeing eye, whether he can find a place empty of the divine presence for thee to sin in, or whe­ther he can blot out the Items out of the Book of Gods Remem­brance. If he tels thee it is a little one, ask whether the Majesty of the great Jehovah, be a little one, whether there be a little hell, or no. If he talks of profits and earthly advantages that will acrew, ask what account it will turn to at the last day, and what profit there is,Mat. 16.26. if one should gain the whole world and lose his own soul, or what one should give in exchange for his soul. When sin like Jael, invites thee into her Tent,Judg 4.11, 21. & 5.25, [...]6 with the lure and decoy of a lordly treatment, think of the nail and hamm [...]r which fastened Sisera dead to the ground. Be not caught with chaff, lay by thee such memoires, such answers and reparties as these, wherewith thou mayst reply upon the Tempter: that the God of truth hath other manner of pleasures, profits, honours to court thy love, and reward thy service with, then the father of lies, viz. true and real, solid and eternal ones; what are the pleasures, that are [Page 95] sin for a season, to be compared with the rivers of Gods pleasure, that are for evermore at his right hand? and what is a little wealth, that thieves can steal, a despicable heap of riches, which like a flock of birds a lighting a little while in thy yard, will take wing presently and fly away, to be named, with the unsearchable riches of Christ, or that inheritance of the Saints in light? or what is the painted bubble the fa­ding, though beauteous Rainbow, of earthly hunour and grandeur, to a weight of glory, to an incorruptible crown of righteousness, that fadeth not away, to a Kingdom, which it is the Fathers good pleasure to reserve in the highest heavens for every sheep, and every lamb of his little flock, and (to name these Considerations by cluster) re­member, that the greatest wisdom is to do, not what in some poor few regards is, but what is absolutely lovely and desireable; that what is best of all, is best for thee to love, and mind and prosecute;— [...], Py­thag. carm. that a good conscience is a continual feast, that God alone is enough, and without him, nothing for thy happiness: that thy soul is worthier thy care, then thy carcase, and the life to come, then this, that eternity is more valuable then time; that not the opinions of men lulled asleep in voluptuousness and sensuality, but Gods estimate, but the senti­ments of the holiest, best and wisest men, or (if you needs will) of the worst and vilest, when conscience is awakned, when they come to lie a dying, and when they shall stand before God at the last day, are to be prefered as the wisest. That everlasting happiness cannot be bought too dear, but repentance and shame, may easily. That the hardest doings or sufferings for Christ, are infinitely easier then everlasting mi­sery. That heaven, and glory, will more then recompence all thy self-denials, and mortifications, all thy watchings, fastings, &c. and in the mean time, the very hope of it, besides the peace of God, which passeth all understanding, and his love and grace, and the comforts of his Spirit, will certainly sweeten all the tediousness of thy way to hea­ven, with inexpressible redundance of satisfaction, yea sometimes with joy unutterable and full of glory. In sum, that God is a good Master, and his service perfect freedom, for besides the glorious recompence to come; thy work, Christian, is even now it's own reward. If [...]hou believest strongly such Aphorisms as these (and he is madder then any in Bedlam that doth not believe them) it will be no hard matter, by Gods blessing and assistance, in their strength to put to flight the armies of the aliens, at least to shield thy self against the volleys of fiery darts, which at any time the Tempter shall pour upon thee.

Withdraw thy self if possible from the occasions of sin. It is good Rule. 8 [Page 96] standing out of harms way: do not gaze upon temptations, but pray with David, Psal. 73. [...]. Lord turn away mine eyes from beholding vanity, Psal. 119.37. If thou perceivest thy feet are almost gone, thy steps had well nigh flipt, it is surely high time for thee if thou canst to run away; nor will it be reckoned thy cowardize, but thy valour in the day of thine ac­count, thus to retreat from the enemy. It is a very wise mans counsel concerning the haunts and converses of the profane, Enter not into the path of the wicked, and go not in the way of evil men, avoid it, pass not by it, turn from it, and pase away, Prov. 4.14, 15. again con­cerning the strange woman, Remove thy way far from her, and come not nigh the door of her house, chap. 5.8 and again concerning occasi­ons of intemperance, be not among wine bibbers, amongst riotous eaters of flesh, chap. 23, 20. and ver. 31. Look not on the wine when it is red, when it giveth it's colour in the cup, when it moveth it self aright, i. e. when it sparkles and vapours in the glass, when it laughs in thy face, and invites thy lip, then shut thy eyes, lest sin steal in upon thee. Do not imitate the silly Lark which by the pleasing contemplation of the little piece of glass, that glisters in the Sun, while the Fowler twirles it about, is enticed neerer and neerer, forgetting or overseeing the net, which ere long overwhelms it. Vouchsafe not to admit the Tem­pter to a Parle; the Poets fable Ʋlysses to have stopt his ears at the enchaunting voices of the Syrens. Be thou as the deaf Adder to that great Charmer: the best entertainment thou canst give him, is — Get thee behind me Satan.

Rule. 9 Bind thy self beforehand with the severest of thy resolutions not to trust thy own judgement, when the Temptation begins to get within thee: a man in passion, is not himself, P [...]riit judicium cum res transiit in affectus. One distempered with the morbus arcuatus, the Jaundise, black or yellow, is apt to impute the colour his eye is vitiated with, to every object; who would trust such a judge of colours? or the palate of one in a Feavour, to distinguish of Tastes? it is a good rule under the disorder of temptation [...]. Never credit thy own appre­hensions at such a time. If thou takest thy self yielding in the least, start back with abhorrence, and chide thy rashness, appealing from thy present distracted, to thy ancient and wiser self, from thy self asleep and disordered, to thy self awake and sober, at other times. Jonah's judgement was weak and childish (though a Prophet) when he was under that temptation of impatient anger, Jon. 4.9. I do well to be angry, a saucy and bold answer to his God! he should not have trusted his present sentiments, for he was not himself. As one that bespeaks [Page 97] an awakning, will over night desire his friend, not to give ear to him, though (saith he) I plead earnestly to sleep a little longer, yet do not regard that, for I tell you of it before on purpose, and I shall thank you when once I am up, for not letting me have my will. Thus tell thy self aforehand, that though under a drowsiness, & slumber of spirit, thou art ready to plead for the flesh, and to feel some inclinations to fulfil it's lusts, and art very loath to let them go unsatisfied, yet, if thou art but resolute, not to comply with thy own foolish and unrea­sonable desires, thou will heartily thank thy self. I mean be entirely glad, when thy eyes are open, that thou hast overcome thy self, and that Wisdom and Reason, and Conscience have got the day. Re­solve to remember this when temptation comes the next time to as­sault thee, and play the man.

Having laid down these directions, by way of prevention against the time of conflict, to prepare the soul aforehand, that in the assault it may not be vanquished, I come now to a Christians behaviour in the fit, and paroxysme it selfe, when the lusts of the flesh are stirring, and the great Rule to be observed here, is this:

As soon as ever thou perceivest thine affections, and lusts begin to grow inordinate, and thy inferior appetites to rebel, take thy self to task forth­with, and resist them withall thy might. Do not stay a moment, delay is unutterably, dangerous: who but a mad man that sees the Stable or Barn hard by his dwelling-house just beginning to catch fire, would stand still, & say let it alone a little, I would see what will come of it; wo or three minutes indulgence to the flame, will embolden it without expecting his leave or permission any longer, to devour, and rage, and consume, and carry all before it in despite of his mightiest resi­stances; when a little at first might have saved that vast damage, which his folly and loytering hath occasioned. How contemptible were those fires at first, that in few hours have triumpht over stately Palaces, and turn'd sometimes vast Cities into heaps of dust and ashes? how small an infirmity and distemper neglected hath ushered in the most fatal sickness? and how often hath a trifling bruise or strain, bin preface to a Gangrene, and the pick of a pin, or thorne not lookt after time e­nough, enforced the cutting off a leg, or arm, nay proved mortal, and uncurable? advantages to good, like Arithmetical progressions rise slow­ly, in fair and even intervals, but advantag [...]s to ill, like Geometrical, grow up presently from little to vast excesses.

[Page 98] Motion to ill is downwards,Galilae [...], and af­ter him Gassen­dus, and o­thers, have de­monstrated, that heavy bo­dies in their descent, do in equal times transmit une­qual spaces, continually in­creasing ac­cording to the progression of odd numbers, Ex. gr. If in one pulse, a Bullet fall perpendicularly, one inch, in the next, it will three inches, in the 3d 5. in the 4th 7 &c. till the swiftness grow immense and un­ [...]utterable. and like the descent of heavy bodies, col­lects a new impetus, and moveth every step, with a swiftness perpetually increasing, and (if not stopt early) soon irresistible. Mischief springs apace, grows tall and large, and adult suddenly, as Jonah's gourd did, in a night. Our passage in sin is with wind and tide increasing; but in holiness, with both against us. To seek the things above is a super­natural motion, and therefore difficult, but the contrary, is natural and therefore easie, [...], as the Phi­losopher well determines, evil is now a kin to us since our degeneracy, and hath vast advantages on its side, if once it gets an allowed harbour, and entertainment in our breast.

The Enquiry then before us, is by what Methods a Christian ought to address himself to battel, in this spiritual warfare, how he may so bid defiance to his enemies, as to daunt and vanquish them. Let these Rules therefore be observed for resisting and quelling thy lusts, and in­ordinate affections in their first Salleys, and in the commencement of the insurrection.

Rule. 1 Awe them with the authority of thy Reason, and understanding; it is infinitely unbeseeming a man, that his lower appetites should grow mutinous and untractable, that the [...], the in­ferior and bruitish faculties of our souls, should rebell against the [...], that soveraign faculty of Reason; the Scythians are reported when their slaves took arms, to have dasht the sneaking rebels pre­sently out of countenance, by shewing their whips, that well known weapon. How soon doth the presence of a grave Magistate allay a popular tumult if he comes in soon enough, in the beginning of the Riot. ‘Ille regit dictis, animos & pectora mulcet. Virg. Aen. 1.’ God hath made Reason, the Magistrate of the little world, he hath gi­ven it a commission to keep the peace in our souls. And so far as our minds are illustrated, and governed by right reason, so far do they partake of the image of God, of whose glorious mind one of the best and clearest conceptions, we can have is, that it is infinite and eternal Reason. Do thy passions begin to rise in arms? do they grow disor­dered [Page 99] and unruly? let thy reason come out to them, and ask whether they know their Master? And let thy soul blush, with infinite scorn, that ever these base slaves should usurpe the throne of their rightful Lord, and unman thee, by deposing Reason which is all thou hast to shew, that thou art not a beast. What an extreme silly thing is a man in passion? nothing can be more ridiculous and contemptible. Out of love and pity to thy self, O man, do not affront and disgrace thine immortal soul any more, by suffering any malapert and sawcy passion to outrage and assasinate thy Reason, that was a generous Rule of Py­thagoras— [...],Pyth. in Carm. let a man use great reve­rence and manners to himself. Be ashamed (friend) to do any vile or dishonest action before thy self, though no body be conscious, yet thy soul is, and thou canst not run away from that, what good will it do thee to contradict the dictates of thine own mind? is it possible for thee to be at peace, when thou fallest out with thy self? thou justifiest all the injuries in the world that others do thee, for thou dost thy self daily injuries ten millions of times greater, then the greatest others can do to thee. Whoever thou art that despisest thy own Reason, and permittest every silly lust to abuse thee, by scorning that, thou art a false Traytor, to thy own soul. There are but a very few men that are in their wits, the far greatest part of mankind, in the greatest mat­ters, in the highest concernments of a man, are besides themselves; for a mans own self, must be a reasonable creature, and therefore not to govern ones own mind, and affections by Reason, is to be mad and distracted; if he that looks not to his family is worse then an infidel, what then is he that looks not to his mind? what confused Chaos are most mens minds,— rudis indigestaque moles? Ovid. a man makes a fool of himself as oft as he prefers his passion before his reason; the Phi­losopher gives us the sum of this Rule excellently,Ca [...]m Pythag. [...]. Accustom thy self to act every where like a reasona­ble creature.

If thy distempered affections, and lusts, slight the authority of thy Rule. 2 Reason, as thou art a man; bid thy conscience do it's office, as thou art a Christian. Try to awe them with Gods written word, thus our Saviour thrice repulst the Tempter, Mat. 4.4, 6.10. by producing Scripture to confront him, It is written, &c. Ask thy heart if it knows that hand, whether it dares rebel against the express commands, statutes, and ordinances of the living God. Bring out of the Register of consci­ence, the Laws of him that made thee, oppose some clear text of ho­ly writ, that comes into thy mind, against that very lust that is now [Page 100] rising Ex. gr. if it be carnall fear, Isa. 51.12. If love of the world, 1 John 2.15. If revenge, Rom. 12.19. If impatience under affliction, James 1.12. If diffidence in Gods promises, Numb. 23.19. If im­moderate anger, Ephes. 4.26. If pride and arrogance, and self-assu­ming, Matth 5.3. & 11.29. &c. Happy is the man that hath his qui­ver full of such artillery! whose conscience is rich in these Memoirs! Store thy mind with this sacred treasure,Mat. 13.52. that as a Scribe instructed for the Kingdome of heaven, thou mayest (upon all occasions) bring forth out of thy treasure things new and old. Hold such Scriptures as are point-blanck contrary to the Temptation, before thy conscience, if it would turn away, compell it to look upon them, and think, I am Gods creature, I must obey him. Did ever any rebell against him and prosper,Terence. eine ego ut adverser? Is it wisely done of me, to resist my Ma­ker? to try which is strongest, a poor worme, or the Almighty God? And if the love of Gods commands will not constrain thee, let the ter­rors, the thunders, and lightnings of his threats perswade thee, which are all levelled against wilfull sinners. And it is not safe standing (sure­ly) in the very Canons mouth. Peruse those two Scriptures, and trem­ble to venture on any known breach of the Law of thy God, Deut. 28.58 & Isa. 45 9.

Rule. 3 If all this effect nothing, then draw the Curtain, take off the vaile from before thy heart, and let it behold the God that searcheth it, Jer. 17.10. Heb. 4.13. Shew it the Majesty of the Lord, see how that is described, Isa. 6.1, 2, 3. Ask thy soul whether it sees the living God, that seeth it? Whether it is aware whose eye looks on, Gen. 16.13, 14. Whether it hath no respect for God himself, who stands by, and whose pure and glorious eyes, Hab. 1.13 pierce through and through thee. Tell thy heart again and again, that God will not be mocked; that he is a God of knowledge, 1 Sam. 2.3. and by him actions are weighed; that he is a jealous God too, and will by no meanes clear the guilty. Bid it consider well and look to it self, for God will bring to light every hidden thing of dishonesty; he that now sees, will judge it. Speak to thy unruly lusts as the Town-Clerk of Ephesus wisely did to the mutinous Citizens, Acts 19 40. Sirs, we are in danger to be called in question for this dayes uproar, there being no cause whereby we may give an account of this tumult.

Rule. 4 If these great reall arguments be slighted, try whether an argument ad hominem, drawn from sense, will prevail. Awe thy lusts then with the bitternesse of thine own experience. Consider how often thou hast rued their disorders; what dismall consequences have followed upon [Page 101] their transports, and how dearly thou hast paid heretofore for thy connivance at them. Bethink thy self on such a fashion as this. T'other day I was angry, and behaved my self uncomely, put the whole com­pany, or family out of order, disobliged such a dear and faithful friend, by my rashness and folly, in uttering hasty words before I weighed them. O how did I repent me afterwards? how shamed, and abashed, and confounded was I, when I came to my self? So at another time thus and thus I miscarried my self, and these are the fruits and cursed effects of my yielding to the beginnings of sinne, and shall I go now and repeat my madnesse? Had I not smart enough for my folly before; but must I needs play the fool and the beast again? Ask thy self what thou ailest to forget all the sighes and groans, and bitter tears that thy lust hath already cost thee? and yet would the impudent sin be committed once more? [...]: where are thy wits, man,Theoret. in Cyclop. if thou goest about it. Sic notus Ʋlysses? Was it so sweet a thing to lye under the hor­ror and agony of a wounded conscience, and under Gods rebukes in se­cret the last time, that thou must needs venture again? Why, wilt thou hurt thy soule, and become a Devil to thy self? Why wilt thou needs break thy peace, by consenting to sin, and not only so, but torment thy self, and kindle a hell in thine own bosome? and all this in despight of all thy warnings? Ictus Piscator sapit, the burnt child dreads the fire: But it seems thou art in love with misery, and weary of thy joy and comfort. Thou hast a mind to be cursed, wretchedness and woe and death are it seemeth grown so amiable in thine eyes, as to become thy deliberate choise. Thus upbraid thy self, and do it so long and loud till thou fetchest thy soul again to it self, out of that swoon and lethar­gy which besotteth it. Give not over chiding and reproaching thy self, till thou makest thy heart sensible and considerate.

Labour to cure thy lustings and affections in the first beginning of Rule. 5 their disorders, by Revulsion, by drawing the stream and tide another way. As Physitians stop an an Haemorragic or bleeding at the Nose by breathing the basilique vein in the arm, or opening the Saphaena in the foot, so may we check our carnal affections, by turning them into spiritual ones, and those e [...]ther,

1 Of the same nature, Ex. gr. Catch thy worldly sorrow at the rise, and turn thy mourning into godly sorrow. If thou must needs weep, weep for some what that deserves it. Be the occasion of thy grief what it will, losse of estate, relations, &c. I am sure thy sins are a juster occasion, for they brought that occasion of mourning upon thee, be it what it will, that thou art now in tears for. Art thou troubled at [Page 102] any danger, full of fears, heart-aking, and confusion? O forget not the Mother-evill, sinne, let that have but it's due share, and there will not be much left to spare of these affections for other things.

Is thy desire, thy love, thy joy too busy about some earthly trifle, some temporall good thing? Pray them to look up a little, and be­hold thy God, who is altogether lovely, in whose presence is fulnesse of joy, and at whose right hand are pleasures for evermore, Psal. 16.11. and let everlasting shame stop thy mouth, if thou darest affirme any thing in this wretched world worthy to be named once with the living God for Rivalship, and competition in thy heart, [...] Max. Tyr. dis­sert. 1. sure I am he is the fountain and measure of all goodnesse. Let but the first and soveraign Good, have its due of thy love and desire, thy delight and joy, and the remainder will be little enough for thy creature-comforts. Oh how great a folly is it to dote on husks, and overlook the bread in thy fathers house, Jer. 2.12, 13.

2 Turn thy carnall affections into spirituall ones of a contrary na­ture. Ex. gr. Allay thy worldly sorrow by spiritual joy. Try whether there be not enough in Alsufficiency it self, to compensate the loss of a­ny outward enjoyment, whether there wilbe any great miss or want of a broken Cistern, when thou art at the fountain head of living wa­ters, whether the light of the Sun cannot make amends for the expi­ring of a candle. Chastise thy carnall fears by hope in God. Set on work the grace contrary to the lust that is stirring, if it be pride and vain-glory in the applause of men, think how ridiculous it were for a criminall to please himself in the esteem, and honour his fellow-priso­ners render him, forgetting how guilty he is before his Judge. If thou beginnest to be powred loosely out, and as it were dissolved in fro­lick mirth and jovialty, correct that vainnesse and gayety of spirit by the grave and sober thoughts of death, and judgement, and e [...]ernity.

Rule. 6 If this avail not, fall instantly to prayer, and indeed all along the whole encounter with thy lusts; Pray continually, lift up thy heart to God with sighs and groans unutterable: Oh that thou wouldst rend the heavens and come down! Tell him thy lusts are his enemies, as well as thine, tell him they are too strong for thee; beg of him that he would interpose, and make bare his arme, and get himself a glorious name. Awake, Isa. 51.9. awake, put on strength, O arme of the Lord, awake as in the an­cient dayes, in the generations of old. Art not thou it that hath cut Ra­hab, and wounded the Dragon? Intreat him, of all love, to pity thee, even by his very bowels, and not to let the enemy triumph over [Page 103] thee. Tell him thou knowest not what to do, but thy eyes are towards him. Bemoan thy self before him, and plead his glory with him, and his truth and faithfulness. Spread his own gracious promises in his eyes. Psal. 27.14. Isa. 40.28, 29, 30, 31. Psal. 55.22. 1 Pet. 5.7.

Such Ejaculations or Meditations as these are mighty usefull, Gods children find them so in the very paroxisme and assault. But if the Temptation continue, get into thy Closet, and humble thy self great­ly before thy God, throw thy self at his feet, tell him thou wilt not rise till he hath given thee a token for good, no, thou art resolved there to lye hanging on him, and not to let him go untill he bless thee. O how welcome is every honest heart to the father of Spirits, when it comes on such an errand, and in such a manner to the throne of grace! God cannot chuse but melt in pity and tendernesse over his poor deso­late ones, when he sees the anguish of their souls. How can I give thee up O Ephraim, my bowels are troubled for thee, Jer. 31.20. Isa. 49.14. they will not give me leave to forget thee. Is Ephraim my dear son, I do earnestly remember him, I wil surely have mercy upon him, saith the Lord. Give not over wrestling like Jacob, Gen. 32.26, 27, 28. till thou risest Israel, one who hast pow­er with God and prevailest. And it is worth observing, that the Lord takes pleasure to be called the mighty God of Jacob, and the Lord God of Israel, as if he reckoned it an honour, that once the worme Jacob wre­stled with his omnipotence, and overcame him, he seems to glory in his being conquered, and chuseth that for his name, and for his memo­riall throughout generations which is an everlasting monument, that a poor frail man got the day of him. So much doth the effectuall fer­vent prayer of the righteous prevail.

Perhaps sometime it may be requisite to joyne secret fasting with thy prayer. It may be the Devil that tempts thee is of that kind, that will not go out but by prayer and fasting, Mat. 17.21. Thus Daniel lay prostrate at Gods feet, till a hand touched him, and set him upon his knees, and the voice said to him, O Daniel greatly beloved, &c. Dan. cap. 10. vers. 2, 3, compared with 10, 11. & with 18, 19. verses.

When thou hast done this, Rise up, and buckle on the shield of faith, Rule. 7 which is able to quench the fiery darts of the wicked one, Ephes. 6 16. Cloath thy soul with an heroick confidence, in the power and faith­fulnesse of thy God, and in the name and majesty of the Lord of hosts, bid battle to thy lusts, and to all the powers of darknesse.Prov. 7.16. Take heed of going out in thy own single strength, for lust hath cast down many strong men wounded. While thou art k [...]eping thine owne heart with all diligence, forget not by faith to bring the great keeper of Is­rael [Page 104] in. If any other man could have kept his own heart, sure the man after Gods own heart could have done it.Virg. Aeneid. —Si Pergama dextra, De­fendi possent etiam hac defensa fuissent. But the matter of Ʋriah and Bathsheba stands on record to all posterity to the contrary: For except the Lord keep the City, the watchman waketh but in vain, Psalm. 127.1. Do not venture to grapple with the roaring Lyon, but in the strength of the Lyon of the Tribe of Judah, who is also the Lamb of God, and the great shepheard of Israel, Isa. 40.11. that carries his lambs in his bosome; and whether should the pursued Lamb betake it self, but into that shep­hea [...]ds arms? In time of trouble (spirituall as well as other) he will hide thee in the secret of his Tabernacle, in his pavilion will he hide thee, and set thee as upon a rocke, Psal. 27.5. He never fails the eyes of them that look up to him, nor makes his people ashamed of their hope. What time thou art afraid trust in him. His name is a strong tower, Cast thy care upon him, and expect the same pity from thy God, which the men of Iabesh-Gilead found from Saul, when Nabash (the barbarous Ammonite) would have put out their right eyes, To morrow ere the Sun be hot ye shall have help, 1 Sam. 11.9. If the King of Israels bow­els yerned over those poor men, shall not the bowels of the God of Israel over those that fear him? Yes, upon his honour, truth and faithfulnesse, [...] Serpens hebr. he will not suffer that cruell Nahash (to allude to the sig­nification of the word) that old Serpent, to have his will upon them: if he doth not come to day, he will to morrow ere the Sun be hot. Lift up your heads therefore O ye gates, and be ye lift up ye everlasting doors, and the King of glory shall come in. Who is this King of glory? The LORD strong and mighty, the LORD mighty in battle, Psal. 24.7, 8. Thus was Joseph rescued from the Archers, that shot at him, and sorely grieved him. His bow abode in strength, and the arms of his hands were made strong by the arms of the mighty God of Jacob, Gen. 49.23, 24.

Ʋse. 1 Informati­on.I come at length to the Use.

We are to learn hence, That our souls are not as they came out of the father of Spirits hands, they appear as it were wrong risen in the world, and begin to tread awry the very first steps they measure on the stage of Earth. All the symptomes of degeneracy are upon them. The best of men that ever yet blest the earth with their Residence upon it (except that Son of man who was only so by the mothers side, being by the Fathers the only begotten Son of the eternall God) had flesh lusting in them unto sin. Which is as convincing an Argument, that hu­mane nature is blemished, and infected, that it hath received a [...] [Page 105] a stain and venome, as the [...] are of a pestential disease, whose breakings out, display the contagion within. If the Carbuncle and the Tokens proclaim the Plague? or the spots discover a pestilential feaver? or the Variolae (those postulous efflorescencies, which we commonly name the Small Pox) argue the praecipitation of the blood, by some la­tent malignity? Certainly the lustings of the flesh in all men, demostrate that the very nature of man on Earth is now blasted, and corrupted.

Methinks the Divine perfection, and our owne imperfection are the two greatest Sensibles in the world, both of them equally, that is, immensely clear, and discernable. For, the former is no lesse illustri­ously undenyable, then is the being, light, and beauty of the Sun in the Firmament at noon day: And the later is no lesse evident and con­spicuous than the obscurity and horrour of Midnight-darknesse. Not to see the one is to be [...] without God in the world, and not to feel the other (for it is like the Aegyptian darknesse, Exod. 10.21. that may be felt by all that are not past feeling) is to be without or besides ones self.

Now since all the reason in the world consents to the truth of that Aphorisme of the Philosopher [...] that the best and most excellent mind is the parent of the Universe,Hierecles most divinely con­cludes, [...] in Carm. Isa. 57.20. and an Almighty everliving goodnesse is the Source, and root of all things, since heaven and earth say Amen, and again Amen, Hallelujah to that Oracle of the Psalmist, The worke of God is honourable and glorious, Psal. 111.3. And all that God made was very good, Gen. 1.31. No wonder if it puzzled all philosophy [...]; Whence humane nature came to be thus vitiated and debauched? What are the fountains of this great Deep of sinne within us, which like the troubled Sea, is perpetually thus casting out mire and dirt? Sure enough so universall an effect as this calamity of mankind, must have a cause as universal.

The S [...]cinians here and others will have us believe that we all are born, as innocent as Adam in Paradise; that is (say they) in an aequi­librium and perfect indifferency to good and evill, assigning no other cause of the generall corruption of mens lives and manners, but the in­fection of example, and evill custome, which is methinks as wise a guesse, as to affirm the Wolf and Vulture to be bred and hatch't with as sweet and harmlesse a nature, as the innocent Lamb, or loving Tur­tle, but only the naughty behaviour, and ill example of their aunce­stors, and companions have debauched them into ravennousnesse, and ill manners.

The Manichees (as St. Austin tels who was himselfe for severall years before his conversion of that heresie) thought that all the evill in the world sprang from an Almighty and an eternall principle of evill, [Page 106] counter-working, and over-bearing God; whom they held the oppo­site eternal principle of goodness. But since the very formall notion of God, involveth infinite perfection, and that of sin, meer imperfection, it is a perfect contradiction, that evill should be infinite, if good be so; It were to make imperfection perfect, and meer impotency Omnipo­tent. Therefore there can be but one God, who is Almighty good­nesse. And as possible it is, that the Sun should darken the world by shining, as Almighty goodness should do any hurt in the world, or make any evill. God is the Author of all the good in the world, but sin and misery are of our making, Hos. 13.9.

Much wiser than either of the two former, was the conjecture of the Pythagoreans and Platonists, though Heathens, who having nothing else to consult (as want [...]ng the divine Revelation of holy Scripture) but their own faculties embraced the conceit, that all humane souls were created in the beginning upright, and placed by God in happier mansi­ons, in purer and higher regions of the Universe, untill at length they did [...] as Hierocles phraseth it, i. e. till they fell from the divine life, and became inhabitants of earthly Tabernacles, bringing their fallen and degenerate natures a­long with them. This opinion had of old the generall consent of the Jewes, as appeareth Jo. 9.2. and yet hath, as Men. Ben Israel in his Book De Resurrectione mortuorum, witnesseth. Among the Christians O­rigen is in the number of it's Sectaries, in his books [...], and some few of the Ancients.

But as much as is necessary for us to know about this great enquiry, God hath (blessed be his goodnesse) sufficiently revealed in the three first Chapters of Genesis, compared with Psal. 51.5. Eccles. 7.29. Rom. 12 5, &c. And he is as wise as he need be in so great a point, that knows how to understand these Scriptures according to the Ana­logie of Faith, and consistently with the Divine perfections, and that so believeth them, as to put that and no other sense and interpretati­on upon them, which is worthy of the glorious attribute, and excel­lent Majesty of the living God: Although some difficulties will remain perhaps insuperable to us, in this our present estate on earth.

Use 2 Exhortat.I have already in some measure discovered the Mysteries and secrets of this blessed art of checking sin in the beginnings of it. Let me now perswade the practise of these holy Rules, let us resolve in the strength of Christ to resist these lustings of the flesh. [...] Hom. Take the exhortation of the Apostle, watch ye, stand fast in the faith, quit your selves like men, 1 Cor. 16.13.

Let me press this with a few considerations.

[Page 107]1. The more thou yeeldest the more thou mayest. Sin is unsatiable, it will never say it is enough. Give it an inch, it will take an ell: See the sad example of Peter denying his Lord, Matth 26. 1. He was only timerous, he follows afar off, vers. 58. 2. At the next step he denies his Lord openly before them all, vers. 70. 3. He adds an oath to it, vers. 72. And lastly, vers. 74. he falls a cursing and swearing as if he meant to out-sin the vilest there. It is no wisdome to try con­clusions between fire and Gun-powder in the heap. Who but a fool would unlock the door of his house, when it is beset with Thieves, and excuse it, he did but turn the key, that was all. Why, he need do no more, to undo himself, they will easily do all the rest.

2. It is the quarrel of the Lord of Hosts, in which thou fightest,Caesarem vehis & fortunam caesaris. let thy courage rise in proportion to the goodnesse of thy cause, and the honour of that great Prince & Captain under whose banner thou ser­vest. Upon thy good behaviour and address in Arms, depends much of the renown and honour of Christianity. A cowardly Souldi­dier is the reproach of his Commanders. Thou hast a noble General, O Christian, that hath done, and finished perfectly what ever con­cerns thy Redemption from the powers of darkness. To him that o­ver cometh will he give to sit on his throne, even as he overcame, and is set downe on his fathers throne, Rev. 3.23. Do valiantly and worthily. Follow thy victorious Leader, let all that know thee, see that Reli­gion is no mean and feeble thing, that the School of Christ breeds the excellent of the earth, that the Divine life is the most powerfull prin­ciple in the world, that the Spirit of God in thee, and his grace, [...] stronger then all thy lusts and corruptions. Not he that talks m [...]st, or professeth most, but he that acts and lives most as a Christian, shall be the man whom the King delights to honour.

3. The lusts of the flesh are thy greatest enemies, as well as Gods, they warre against thy soul, 1 Pet. 2.11. To resist them feebly, is to do, not only the work of the Lord, but of thy Soul negligently.

4ly. It is easie vanquishing at first in comparison, a fire newly kindled is soon quenched, and a young thorn or bramble easily pulled up. The fierce Lyon may be tamed, when a whelp: but if thou stay a little, there will be no dealing with a Lust any more, than with [...] salvage Beast of prey. Grace will lose, and corruption get strength continually by delaying.

Fifthly, If thou resistest, the victory is thine, Iames 4.7. And [...] my Text, Walke, &c. and ye shall not fulfill the lusts of the f [...]sh Tho [...] caust never be conquered, if thou wilt not yield. Stand but [...] thou art invincible, while thou art unwilling, all the Devil [...] in hell [Page 108] cannot force thee to sin. Temptation puts on it's strength, as the will is. Cease but to love the sin, and the temptation is answered. Indeed if thou chusest to be a slave, thou shalt be one. Nothing but thy owne choice can undo thee.

Sixthly, Consider what thou dost, if thou fulfillest the lusts of the flesh,1 Sam. 15 23. Heb. 6.6. thou provokest thy Heavenly Father, rebellest against him, and Rebellion is as witchcraft, and stubbornesse as idolatry. Thou crucifiest Jesus Christ afresh, and puttest him to open shame. Is this thy love, and thanks to thy Lord, to whom thou art so infinitely behol­ding? Canst thou find in thy heart to put thy Spear again in his side? Hath he not suffered yet enough? Is his bloody passion nothing? must he bleed again? Ah monster of ingratitude! ah perfidious Traytor as thou art, thus to requite thy Master! Again, thou grievest thy Com­forter, and is that wisely done? Who shall comfort thee, if he depart from thee grieved? Or is it ingenuous, thus unworthily to treat that noble Guest, to affront Gods sacred Spirit to his very face? and in despight, and mockery of him to side with his Enemy, the flesh? Is this thy kindnesse to thy best Friend, thy faithfull Counsellour, thy infallible Guide, thy Minister, and Oracle, thy sweet and only Com­forter? What need I add, that thou breakest thy peace, woundest thy conscience, forfeitest the losse of Gods countenance, and makest a gap in the divine protection for all evill to rush in at.

7ly. And lastly, Consider the invaluable benefit of resisting, of not fulfilling the lusts of the flesh in two great instances.

First, Unutterable joy and pleasure will be shed abroad in thy Soul, as often as thou gettest the day. I know no greater triumph then that of a Christian, when he is more then conquerour through Christ that loves him. O the peace, the joy, and holy glorying in the Lord, and in the power of his might, that a good man is even ravisht, and caught up into the third Heavens with, when the Lord covers his head in the day of Battell, and lifts it up above his spiritual enemies. To vanquish ones self, is a nobler exploit than to subdue a City, Pro. 16 32. Nay, a vaster Conquest, then if one could, with that great Macedonian Captain, atchieve the empty title of the vanquisher of the world.

2. Every Conquest will encrease thy strength and dexterity against the next assault. So that when the vanquisht lust recruits it's forces, thou wilt be able to outvie thy self, and become more dextrous every time.

Nay, the mortifying of one earthly member (like the cutting off a limb from the naturall body) will make the whole body of sin trem­ble, all the rest of thy Lusts will fare the worse, and by consent lan­guish. So that every victory over any one corruption, weakens that, and all the rest, and breaks the way for future Conquests.

THese words are part of Elihu's discourse uttered by way of Reprehension and Conviction to Job, and by way of Vindication and Apology for God in his dealings with men; and although he premiseth this, that God giveth no account of his matters, ver. 13. yet he doth ex abundanti, give an ac­count for God, and makes a defence, or gives a rationale of Gods proceedings with men, &c. where he shews that it is not mans torment or ruine that God desires, but his reformation and amendment: and that it may appear how sincerely and fervently he desires it, he shews that there are several ways and means which God useth, which are most powerful and likely to produce it.

1. He speaks to men in dreams, ver. 15, &c.

2. (When that will not do) by afflictions, ver. 19, &c.

[Page 110]3. To make those afflictions more intelligible and more effectual, he sends a messenger, &c. this is the business of the Text, if there be with him, &c. wherein you may observe two parts.

1. A supposition, ver. 23. If there be a messenger with him, an inter­preter, &c. 2. A position, ver. 24. Then he is gracious to him, &c. the words may be called the sick mans cordial, or his restorative, where­in you may observe: 1. The patient expressed in the word him. 2. The disease, his danger, and misery—he is going down to the pit. 3. The Physitian who is described: 1. Ab officio, by his Office, a mes­senger. 2. Ab opere, by his work, an interpreter. 3. A praestantid, a rare man, one of a thousand.—multis è millibus unus. 4. The Physick, to shew unto a man his uprightness. 5. The cure, then he is gracious, &c. where are considerable:

1. The quality of it, the kind of the cure, deliver him from going down to the pit, i. e. from mortal sickness.

2. The spring of it, Gods grace, he is gracious.

3. The meritorious cause of it, I have found a ransom.

4. The declaration of it, he saith, &c.

The difficulties are neither many nor great, yet some things there are which need explication, If a messenger] an Angel, i. e. by office, not by nature, for so the word is oft used in Scripture, both in the Old Testament, Mal. 3.1. Behold I will send my messenger, Heb. [...] my Angel, which the infallible interpreter, the Lord Jesus, tels us was meant of John the Baptist, Mat. 11.10. This is he of whom it is written, Behold I send a messenger, &c. and in the New Testament. Rev. 2. and 3. where the Pastours of the several Churches are called Angels, and so it is most fitly understood here, both because, God did then and still doth most generally use the Ministry of men rather then Angels in counselling and comforting afflicted men, and because he is called one of a thousand, a phrase which implies as his excellency and fitness for that work, so the insufficiency of most of the same kind for it, which must not be charged upon the meanest of Gods elect Angels.

An interpreter] viz. of the mind and will of God; Christ is the great interpreter, Joh. 1.18. but he when he ascended on high gave forth this gift, and left us interpreters in his stead, Eph. 4.11, &c.

To shew unto a man this righteousness] i. e. mans own righteousness (to say nothing of the other senses) for, it is the sin and unrighteous­ness of a man which causeth his disease, and the sense of that sin which makes his disease bitter and formidable: sin is the sting of every affli­ction: [Page 111] now then omnis curatio fit per contraria, all cures are wrought by contraries, when therefore a faithful Messenger or Minister of Christ having made the sick man sensible of his sin, and afterwards of the pardon of it, and when he comes to discover to him his righteous­ness, uprightness, holiness, then God is gracious, &c. although it is not at all impossible that here may be a reference to Christs righteousness, for Job is no stranger to that, and the word ransom carries an evident relation thither. So that both may be conjoyned.

Then he (i. e. God) is gracious: God is always gracious in himself, in his own nature, but he is gracious to none, but in his own way and upon his own terms, God is not gracious to unrighteous & unholy per­sons: but when men return from their sins, &c God is gracious, and saith, i. e. God saith, Deliver him, — he saith so to his Minister, he gives him commission to deliver him, i. e. to declare him to be delivered, God delivers men authoritative & realiter, Ministers only Ministerialiter & declarative: it is an usual phrase Ministers are said to do, that which they declare God will do, Jer. 1.10. I have set thee over king­doms and nations (saith God to Jeremiah) to root out, to pull down, and to destroy, i. e. to declare that I will do it.

I have found a ransom — I have received satisfaction, i. e. in the death of my Son, which was a ransom satisfactory for the sins of his people. And farther it is by vertue of this ransom that Gods people are delivered, not only from hell, but from any other miseries. Indeed as Divines distinguish of the resurrection of the godly, and the wicked, so the temporal deliverances which wicked men receive they are the effects of common providence; but those which Christs mem­bers receive, they have as the fruits of Christs purchase. And well saith God, I have found a ransom: for it was beyond the wit of men or Angels to find out such an admirable way for mans salvation: Thus you have had the coherence, division, and sense of the words.

There are several Doctrines which these words would afford, but I shall forbear the very mention of them, and only speak of this one, which falls to my share.

Doct. That the seasonable instruction of sick and languishing per­sons, is awork as of great advantage, so of great skill and difficulty.

I need not spend much time in the proof, yet something must be said of it: there are two branches,

1. It is of great advantage. 2. It is of great difficulty.

1. That it is a work of great advantage. It is convenient to say something of this, because I take it to be a common mistake of many [Page 112] persons, they are apt to think; that sick-bed applications are in a man­ner useless and ineffectual: it may be a discouragement which the De­vil proposeth to Ministers or others to make them neglect this work, or be formal in it, especially when the persons are ignorant or pro­fane: the Devil may suggest the invalidity of a sick-bed repentance, the customariness and hypocrisie of sick-bed desires, &c. now to obviate such suggestions, consider these things.

1. That the instruction of sick persons is Gods institution, so you see in the Text —a messenger, i. e. one sent of God, to this pur­pose: now Gods institutions are not in vain: every institution of God carries a promise in its bowels to him that doth not ponere obinem, that doth rightly use it: Ministers or Christian friends may go about it with much comfort, for it is Gods work, as he said, Have not I command­ed you, &c. it is one of those ways (as you see in the Chapter) which God ordained to reclaim sinners: and when you attempt it, you may expect Gods concurrence. You may pray in faith for Gods assistance in his Ordinance.

2. Gods mercy is proposed by himself, and may be offered by Mi­nisters, even to languishing persons: it is true, it must be done cauti­ously (as you shall hear) but it may be done, God doth indefinitely tender his mercy to all, and we must not limit where God limits not. Ministers may safely follow Gods evample; and whereas it may be thought that such men only come to God as driven by necessity, You must know that God is so gracious, that he receives even such whom meer necessity drives to him, and indeed all true converts are first per­swaded to come to God by the sense of their own necessities, though af­terwards they are elevated to a more noble disposition: God never re­jected any upon this ground: how many came to Christ meerly in sense of their bodily maladies, and were sent away with spiritual cure: Christ received her that came not to him, till she had in vain tried all other Physitians. So in that parable of the Prodigal (wherein God is pleased to represent the methods of his grace in the conversion and salvation of sinners) you shall find that God doth not reject that poor prodigal, because he was forced home by that, Durum, telum necessitas, by insuper­able straits and difficulties.

3. Sick-bed repentance is not wholly impossible (though it be hard) sickness is one means that God useth to work repentance, God can work repentance even upon a sick bed, and it is God that must do it, even in health; and to speak truly and strictly, although the means of repentance be more probable, and the truth of repentance more discernable in health then in sickness, yet the practise of repentance is [Page 113] as hard a work in health as in sickness, seeing in both cases it is the great work of the omnipotent God, who hath ever challenged it as his roy­al prerogative to give repentance? whatever those hostes gratiae Christi (as Austin cals them) say to the contrary, so that in short, with men, repentance is always impossible, can the Ethiopian change his skin or the Leopard his spots? then may ye also do good that are accustomed to do evil, Jer. 13.23. but with God it is always possible. And yet to pre­vent the abuse of this, by a presumptuous putting off repentance to the time of sickness, and death upon this pretence, I must add, that such as put off repentance on such a pretext do seldom meet with it. God doth seldom give repentance to such persons: and it is a general obser­vation of all serious Divines; that late repentance is seldom true, though true repentance is never late, it being the just judgement of God, that they that intend to mock God by putting off repentance should deceive themselves, and die without repentance.

2. That it is a work of great difficulty might easily be demonstra­ted, but that will appear in the further prosecution of it all along, only there are two Arguments which the Text suggests.

1. That it is a work which God hath put into the hands of his chief Officers, his Ministers, who ought to be the most accomplished per­sons of all others, &c. this is one of those works for which God hath vouchsafed such singular gifts unto his Messengers.

2. That it is not every Minister neither who is fit for this work, and therefore here it is required, that he be one of a thousand.

But this I shall pass over, and come to that which is allotted to me, the resolution of this great and important case of Conscience: How Ministers or Christian friends may and ought to apply themselves to sick persons for their good, and the discharge of their own consciences. I take it to be one of the hardest parts of the Ministerial works to make sea­sonable applications to such persons. I shall therefore endeavour to answer it, though not so fully as the point deserves, yet so far as the brevity of this Exercise will permit, in these eight Propositions or Di­rections.

1. Endeavour must be used to understand the state of the sick person; As Physicians do by sick persons, they enquire into the manner of their life, diet, &c. it is a great step to the cure to know the Patients tem­per, because as bodily so spiritual Physick must be suted to the temper; and disposition, and condition of the Patient. And as Physicians take pains in this by conference with friends and by examining the Patient, so should Ministers by discourse with religious acquaintance, and by searching conference with the sick person, endeavour to find out the [Page 114] truth, for why should not men be as accurate in healing mens souls, as their bodies? since the very Heathen could say, That all our care should be translated from the things of the body, to the soul, so Epictetus in his 6; Chapter, [...], &c. and as for the body men prize those Physicians most that best know their temper, &c. so should sick persons prefer (caeterîs paribus) that faithful Minister that hath most knowledge of them, &c.

2. The great business is to bring the sick man to a true sight of his state and condition: indeed this is an happy thing, whatever his con­dition be, if his conditio be sound and good, then it is an happiness to know it, that he may have the comfort of it, if it be bad, yet it is an hap­piness to know it, that a man may be capable of counsel, and put into the way to amend it: it is true, evil men, like persons much in debt, care not to look into their books, and understand their debts, but they must be brought to it. And the worse thy condition is the more art thou con­cerned to discover it, for to be ignorant of thy condition, if it be good, only hinders thee from comfort, but if it be bad, it hinders thee from salvation: you and they must both consider, that as the heart is always deceitful, so then especially for three reasons amongst others. 1. Then men are impotent and unable to examine themselves, their natural parts are weakned, the eyes of their mind clouded: their mind is diverted by bodily paines that it cannot attend, and so may sooner be cheated. 2. Then men are sloathful and listless as to all spiritual exercises: if even good men are sloathful in their most healthful times, how much more evil men in times of sickness? the listlesness of the bo­dy generally makes an answerable impression upon the faculties of the soul, that being a received truth amongst Physicians and Philosophers, & ratified by daily experience that mores animi, sequuntur temperames [...] tum corporis. 3. In times of sickness men are greedy of comfort, and so will catch even at a shadow, &c. upon all these grounds there needs the more caution, to set before his eyes the folly and misery of self-deceit, especially in everlasting matters.

3. Ministers and others must take great heed lest while they avoid one extream, they run upon another, which is a common errour in practise, some for the prevention of despair, have made such unsea­sonable applications of comfort, as have begotten presumptuous hopes. Others again to prevent presumption have so indiscreetly aggravated things as to render them hopeless, and so careless, &c. there must there­fore be a prudent contemperation of things together: as the wise Phy­sician mixeth several ingredients, he puts in indeed things of a sharpe and corroding nature, which may eat out or remove the noxious hu­mours, [Page 115] but addeth to them things of a more gentle temperature which by their leuity may correct the acrimony of the former: God himself sets us a copy by the mouth of Samuel, 1 Sam. 12.20 You have done all this wickedness, there is the corrosions, he faithfully dis­covers that, and doth not dawbe with them, yet, lest the disease should rather be exasperated then removed, he addes this healing counsel, yet turn not a side from following the Lord, & this Cordial v 22. The Lo [...]d will not forsake his people: and Ezra follows it, Ezra 10.2. We have trespassed against God, and have taken strange wives, yet now there is hope in Israel concerning this, now therefore let us make a covenant with God.

4. The same methods are not to be used to all sick persons: you might as well give the same pill to all diseased persons, whereas that which would cure one, will kill another; you may as well make one suit for all bodies: discreet Physicians diversifie their applications, ac­cording to the difference of the Patients disposition and condition; so here, and there are many differences to be eyed here.

1. Difference of tempers whether tender, or rough & stubborn, as you read it is the husbandmans discretion that the fitches are not threshed with a threshing instrument, neither is the cart-wheel turned upon the cummine, but the fitches are beaten out with a staff and the cummine with a rod, Isa. 28.27. so it must be the discretion of a Minister, to have respect to the different tempers of men, in his applications to them: it is said of Christ he taught the Disciples as they were able to bear.

2. Difference of education and conversation, some have been nuz­zled in ignorance, others brought up in the knowledge of the truth, not considering of this, occasions much mischief: Discourse to an igno­rant person of the necessity of faith and repentance, you lose your la­bour oft times, he conceits he hath believed and repented; for he takes faith to be a believing, though without any grounds, that God hath pardoned him, and repentance a crying God mercy, &c. one must consider where foundations must be laid—and where we need only raise superstructions: some have had a loose and profane educa­tion, others civil and religious: the former require more terrour, the latter more caution, lest they deceive themselves.

3. Difference of guilt. Great difference is to be made in the hand­ling of sinners of a smaller size, and inveterate sinners: as God ex­pects, so Ministers must endeavour that sorrow may bear some propor­tion with the sin — Peter having sinned grievously wept bitterly Mat. 27. last.

5. It is a very bad guide to follow the counsels or desires of sick [Page 116] persons, or their carnal friends. It fares with faithfull Ministers, as with honest and able Physicians, that are many times ill thought of by the sick man and foolish friends, when they put him to pain, or trouble, they charge him with cruelty and delighting to torment the poor man unnecessarily, & it may be think of discharging him, and getting a Phy­sician that will deal more gently with him: whereas indeed he is the sick mans best friend, and many times should he not pain him, he would kill him: so is it here, Come to a sick man, he cries, Comfort for Gods sake, so say his friends, and they think all is done, if they can get com­fort: why you shall have it, but in due time, you shall have ease, health, &c. but you must be contented to wait for it, and expect it in due order, first you must be sick, oft times, that physick is the best, which makes you sickest; you shall be healed; but, if you would proceed regularly and work a true cure, you must first have your wound searched, and then healed, else you have only a palleative cure, and the wound will fester inwardly: and it is an horrible mistake of sick persons they think comfort is all they are to look after, I tell you, it is not present comfort, but everlasting happiness, you must make your bu­siness to get: it is not Augustus his [...], to die quietly, like a Lamb (as the vulgar phrase it) but a Scripture [...], to die the death of the righteous: it is not so much a calm, and sweet, and easie passage (the fishes have that, when they swim down the sweet stream of Jordan, into the dead sea, where they perish) but a safe harbour one may go to heaven in a storm, and to hell in a calm; and which is bet­ter, judge you: those wretches in Psal. 73. have no bands in their death, and yet death hath dominion over them. Comfort is not the great business you need.

6. The same course for substance is to be taken for the conversion of sick and healthful persons, &c. there is but one way to heaven, for all persons; and therefore consider with your selves what you would do, if they were in health, and what were necessary then, why that same course you must take now: and if it be more troublesome to sick per­sons, they may thank themselves for it; who neglected the time of their health, &c. indeed sick men are apt to favour themselves, and to think God will accept of less from them, then others, whereas, if pos­sible, they have need to do more then others, and to make the more haste, having the less time for their Work.

7. The greatest care must be to keep sick persons from those errours whereby such persons commonly miscarry, such as these,

1. Insensibleness of their danger, whereas the first step to a cure is [Page 117] to know ones malady. It is a dreadfull thing to see poor ignorant & un­converted sinners, at the very brink of the pit, ready to drop into hell, and not at all affected with it, &c. If ever you mean to do them any good, you must awaken them out of that mortall sleep or lethargy lighten their eyes with a conviction of their danger, lest they sleep the sleep of death.

2. Willingness to be deluded. You may know it thus: If a dawbing Minister, or friend offers comfort, how greedily they catch it: They will receive comfort upon any grounds, nay upon no grounds, but upon the bare words, it may be of a time-serving and man-pleasing Mi­nister. But let a serious and faithfull Minister come to them, and shew them their sad, and sinfull, and hazardous condition, and demon­strate it by irrefragable arguments, they will not yield to it. But as St. Peter speaks, 2 Pet. 3.5. [...], this they willingly are ignorant of. You must possess them with the folly of such a temper, the unavoydable misery of self-deluding persons, &c. and the dread of disappointment when too late.

3. Carelesness and listnesness; This is the temper of many, know­ing the difficulty of believing, repenting, &c. and remembring their own guilt, they cast off the care of that, which they think will be to no purpose, &c. You must therefore possess them with the neces­sity of Christian carefulness; what madness it is to be careless now, which is the only season of caring to any purpose; &c. What folly it is to free themselves from the care of a few dayes, to ascertain to themselves everlasting care and torment, &c. Also you must possesse them with the benefit of this care, and laying it to heart, &c. That it is Gods course in opening the heart, to stir up this care.

4. Resting in generals. Dolosus versatur in generalibus. This de­ceives many into Hell: You may discourse excellently against sin in the generall, and raise in them some passion against it, yet not profit them at all, &c. For true repentance takes notice of particular sins, &c. And as generals have no existence, but in the particulars according to principles of Philosophy: So it is sin in particular, which doth prima­rily affect the heart of a true penitent.

5. The concealment of some hidden way of wickednesse, I believe, hath sent many to Hell, they would never make their disease known, through fear of shame, &c. As some persons have died of those disea­ses which they have smother'd. It is true, a man is not bound to make confession of all his sins to a Minister, as we rightly assert against Pa­pists: but yet all Divines grant, that in many cases it is both expe­dient [Page 118] and necessary to acknowledge thy wickedness to men, and to say nothing of those cases wherein it is sometimes necessary, nor of many reasons which make it frequently expedient. I shall only instance in one, which is sufficient of it self many times; that the Physitian know­ing more exactly thy malady, may more effectually proportion his remedy. Possess them with this in such cases, How infinitely better it is to have some shame before a friend, who will cover your shame, and hate to reproach you with it, then before all the world. Cconvince them, what folly it is to be unfaithful to themselves, &c.

8. Take heed of healing the souls of sick persons slightly, this we are very apt to. 1. From the sick mans greedy desire of comfort. 2. From the expectation and desire of carnall friends. 3. From our own carelesse hearts, that love not to put our selves to any trouble or re­proach (which we shall meet with, if we be faithfull in this case) however take heed of it. Ier. 8.11. They have healed the hurt of the daughter of my people slightly, saying, Peace, peace, when there is no peace. This is the case: A soul (whether in sicknesse or in health) must first be wounded, then healed. There must be sorrow and travel ere the Man child be brought forth. There must be true repentance and godly sorrow— deep sorrow (They dawb, that tell you other­wise, and make God a lyar [...]) Great heavinesse of heart, &c. Repen­tance is neither a short, nor a superficiall work.—Perswade them to wait Gods leasure, and in Gods way for the cure, not to precipitate your work: Perswade them not to be afraid of sorrows, troubles, &c. but rather to fear the want of it; for here is a common and a fa­tall mistake, most men are afraid of sorrow, and labour to drive a­way sorrow: Whe [...]eas indeed sorrow is the midwife of all true joy. Tears of penitential sorrow, are the streams that lead us to the Rivers of pleasure, which are at Gods right hand: It is none other then the gate of heaven, the fountain of comfort: And on the contrary, to be a stranger to godly sorrow, is one of the dreadfullest signes of a lost soul. The laughter of such a person, is a Risus sardonicus, a deadly joy. Labour more to work a solid, than a sudden cure.

There are other directions I thought to have given, but these may suffice, and I will conclude all with two or three Uses, first to Ministers, then to people.

1 To Ministers. Hence we may learn the great difficulty of the Ministeriall work, we see one reason why Paul said, Who is suffi­cient for th [...]se things? O what a sinne and shame is it to see what persons venture upon this work? that such undertake to be shepherds of Christs Flock, that are hardly sit to be set with the dogs of the [Page 119] flock? Father forgive them, they know not what they do. Many act, as if they thought this were all the worke of a Minister to make a few Sermons, read some Prayers, &c. No, no, a Minister must be throughly furnished to every good worke, He must be apt and able for every worke: This, among others. O what Angelical abilities doth it require! Acutenesse to discern the sick mans temper, knowledge to understand the nature of all Spirituall Diseases, the Symptomes, the Prognosticks, as also the Antidotes and Remedies. Wisdome to make suitable, speedy Applications. O how hard a case is it! Many sick men can neither endure morbum, nor remedium, neither the disease of their soules, nor their remedy, &c. A Mi­nister had need know all things, understand all persons, discern the subtilties of mens hearts, and not be ignorant of the wiles of the Devill.

How many knots must he be able speedily to untye? How many cases must hee be able to give speedy resolution too? And hee must be supposed to have layd up with great industry, because he must bring forth out of his Treasure, things both new and old. O the difficulty! It is a sad thing to consider, that many souls do perish not onely vi morbi, by the force of their Disease, but also errore medici, by the errour of their Physitian, by the mistakes of their Ministers: And as Galen speaks of physick for the body, it is also true of the physick of the Soul: In medicina nihil exiguum, In physick nothing is little, a small errour there, may occasion fearfull mischiefs: So a small mistake in souls concernments, may occasion a souls everlasting ruine.

2. To people: Is it of such difficulty? O labour you to do your work in health, while time and strength last, before the evill dayes come, &c. It is a serious Admonition of Gregories in his Book De­cura pastorali salus corporis quando ad bene operandum accepta de­spicitur quanti sit muneris amissa sentitur: He that neglects the time of health for the doing of his great work, he shall feel the worth of it by the want of it. I beseech you let me reason with you: Why will you run an hazard, when you may go a safe way? Consider what woful straits you will bring your selves too, if you do not ponder your ways, and fix your thoughts, and afflict your hearts, You kill your souls; if you do, perhaps your bodies, &c. what a dreadfull Dilemma is this, &c. The Physitian chargeth you not to trouble your selves with sad thoughts, lest you overthrow your bodies: and the Minister, If he will be faithful, must charge you to trouble your selves, [Page 120] lest you lose your souls. O consider now; now you may consider, you have the use of reason, then reason maybe lost, &c. Now God will accept of you, then it may be he will reject you, as Prov. 1. Now yau are at leasure to consider, then sufficient unto the day will be the evil thereof. And therefore be perswaded to improve the time of health. It is the general custom of sick persons to send for Ministers to prepare them for the future life, when they despair of the enjoyment of this present life. A learned man wittily observed, that as they say, ubi de­sinit Philosophus, incipit Medicus: So it may be said, Ʋbi desinit Medi­cus, incipit Theologus, where the Physitian ends, the Divine begins. Thus they begin to live at the end of their life: But you, if you be wise take this counsell (and ô that my words might prevail with you) desire to speak with able & godly Ministers in the time of your health: That, that is the acceptable time; Then may they give counsell freely, and you may follow their counsell throughly. That was the course of those Converts, Acts 2. They did not tarry till their souls were ready to breath out themselves into eternity, but in the time of their health applyed themselves to Peter, &c. Men and brethren, what shall we do?

2. Make such applications to your friends in health, as you must do in sickness (if you mean to discharge your duty to God, or friendship to them) you will give them and your selves too great ease and advan­tage by it, &c. Remember what obligeth you to do it in sickness, obli­geth you also in health; you are your Brothers keepers, you have all, curam animarū, cure of souls. And as Ministers are bound to this work virtute officii, by vertue of their office, so you are bound to it, ex lege charitatis: And surely if every one of you, are bound to deliver your neighbours Oxe or Ass, when you see it falling into a pit, much more are you obliged to have compassion upon their souls, when they are going down to the pit, from which there is no redemption.

THIS Epistle is a Scripture Directory for Church go­vernment. In this Chapter there are certain generall Rules, or Canons Apostolical, which S. Paul enjoynes Timothy to observe;

1. About Church-Widowes, how they must be quali­fied, to the 17th. v.

2. About Church-Elders, how they must be ordered, to the end.

1. About their maintenance and encouragement, v. 17, 18.

2. About their Credit and Reputation, v. 19.

3. About their Reproof and Correction, v. 20.

4. About their Admission and Ordination, Text.

Lay hands suddainly on no man. Some understand this of the hands of Absolution, others of the hands of Benediction, others of the hands of Confirmation, Salmeron. Guil Chrysos. Theoph. Theod. Calvin. but [...]est and best, of the hands of Ordination, i. e. Ordaine no man, admit no man into this Sacred and weighty Office and Fun­ction of the Ministry, suddainly. Suddainly, ie. not before naturall ca­pacity, not without comp [...]ent ability, no [...] unlesse qualified with piety, industry, Paraeus. Estius. gravity. The danger followes, Neither be partaker of other mens sins.

1. Not of their sins who would importune thee to Ordain unworthy per­sons, Consentiendo by consenting.

Estius.2. Not of their sins who do Ordain unworthy persons, Imitando, by imi­tating.

3. Not of their sins who are Ordained, being unworthy persons, and that,Oecumenius.

1. Not of their sins before Ordination, Approbando, by approving of them. Estius in loc.

2. Not of their sins after Ordination, Confirmando, by confirming them in them. For, sayes the Apostle in the next verse but one, Some mens sins are open before-hand, going before to judgement, i. e. the Crisis, or Test, or Censure, or Judgement of the Church: and some follow after. This is the Grammaticall sense and Logical Analysis of the words.

But beloved, I must take leave to handle the words in a greater la­titude and extent: For certainly this Caution is not intended to Mi­nisters onely, neither is it to be confined to the Case of Ordination; but as Christ said upon another occasion, What I say unto you, I say unto all. So here, what Saint Paul writes to Timothy, he speaks to all; a private Christian as well as a Minister, a Church-Member as well as a Church-Elder must be sure to take heed, that he be not partaker of other mens sins. The Case of Conscience to be discussed this morning is this;

THis Noble Argumentative Epistle of the Apostle Paul to the Romans, was written and dated at Corinth, when hee was now even ready to set sail for Jerusalem, as the Messenger of the Churches, to convey thither the Collections of Macedonia, and other places in Greece made for the poor Saints of Judea; Rom. 15.25, 26 as appears by the 15th. Chapter of this Epistle [But now I go unto Jerusalem to minister unto the Saints. For it hath pleased them of Macedonia and Achaia, to make a certain contribution for the poor Saints which are at Jerusalem] It being supposed to bee the same journey which is mentioned in the twentieth and one and twentieth Chapters of the Acts of the Apostles.Act. 20.3. & 21.3, &c. Capellus in hast. Apostol. p. 76. Calvis Usse [...]. Paraeus.

The time of the penning this Epistle some place in the 14th. year of Claudius the Emperor, some in the second, some in the sixth, some in the eighth of Nero. 'Tis at present impertinent to decide that Chro­nological controversie.

It consists principally of two parts; the first Doctrinal, the second Hortatory.

The Doctrinal part spends its strength upon the great point of Justi­fication by Faith, and its glorious effects. Unto which our Apostle doth annex a notable discourse of the abstruse Mystery of Predestination, from the beginning of the ninth, to the end of the eleventh Chapter; and therein takes, occasion to speak of that doleful bill of Divorce which God had given to the Jewish Nation. Hee treats likewise of [Page 188] the Calling and Fulness of the Gentiles, and the Restauration Israel in the latter daies.

In each of these three Chapters hee sadly bewails the deplorable state of his own kindred, and by all the evincing Arguments possible labours for their conversion to the Faith.

To cut off any further Prologue; In the beginning of this tenth Chap­ter, hee pours out his longings after their Salvation.

In the first verse whetreof, bee pleased to observe these four parts.

1. Pauls holy groans and prayers [my hearts desire and prayer to God] [...]; The good will, the hearty wishes, de­sires and pantings of my soul.Chysost. in loc. Hee laies open the greatest earnestness of his Spirit. [ [...], &c.] By this his desire wee are to understand a marvellous strong intention of spirit,H [...]sych. and an earnest study and indeavour after ac­complishment. Hesychius expounds the term by [...]; to will, desire, wish, love and delight in the work. Hee wills it, not onely as a possible atchievement, but as amiable, hee endea­vours to compass it by all good means, because he proposes so desireable an end. The sincerity of our desires in obtaining of possible designs, is manifested by our diligent endeavours in the use of proper waies to effect them.Aristot. Rhet. l. 2. c. 19. [ [...]] For the most part (saies the Philosopher) no man delights in, or hankers after impossibilities. No rational man certainly. And therefore wee are to conceive, that our Apostle doth here under his importunate de­sires, couch and imply all holy means to accomplish his end. Upon which account hee presently subjoyns [ [...]] his prayer to God for that purpose: of which afterwards. Onely at present observe from the connexion of his prayers to his hearty desires; That lively are those prayers which flow from the heart.Note. Most harmonious in the ears of God are those groans, that mount up to Heaven upon the wings of ardent emanations, out of the depth of our hearts. Suspiria è sulco pectoris ducta. When the words of our petitions ascend warm and reeking out of our bowels, when every expression is dipt in our heart blood.

2. The persons that were the subject of his prayers and desires: For Israel. And here it is considerable in what relation Israel stood to the blessed Apostle.Rom. 9.3. Rom. 11.1. Phil. 3.5. Act. 23.6. They were his Brethren, his Kinsmen according to the Flesh. For I also (saith Paul) am an Israelite, of the seed of Abraham, of the Tribe of Benjamin. In another place hee acquaints us that hee was circumcised the eighth day, of the stock of Israel, of the Tribe of Ben­jamin [Page 189] an Hebrew of the Hebrews (i. e. both by Father and Mother) as touching the Law a Pharisee. It appears thence,2 Cor. [...]1.22. that the Israelites were his kindred, his own dear and near relations, remaining for the most part in a state of ignorance, as to the Messiah, and of alienation and estrangement from the Covenant of Grace, and the mystery of the Promise through Faith in the blood of a Mediator. For these it is, that our Apostle groans; for these hee is so ardent in prayer; for these hee pours out such earnest petitions to the Father.

3. The great scope and design of the Apostle for his kindred and re­lations according to the flesh in all his desires, endeavours, prayers was [ [...]] That they might bee saved. The earnest sollicitude of his Spirit, the fervent petitions poured out into the Divine bosome, did all combine in this, that his natural might become spiritual relati­ons: that his kindred of the Tribe of Benjamin, might through union to Christ, be allied to him in the Tribe of Judah. What is natural to animals and plants [ [...]] to thirst after an impression of their own likeness upon another;Arist. Pol. l. 1. c. 1. Is much more longed for by Saints, that others might be holy and happy, as well as themselves, but especially such as are nearest to them by the bonds of nature. Holy Paul doth not press after outward injoyments, as health, strength, riches, power, or dominion in the world; that Israel might have prosperity and plenty in their Streets and Pallaces, or that the Kingdome should bee restored to them from the Romans: Not the great things of the Earth, but the greater of Heaven: This his soul travels with, that Christ might bee formed in them, and dwell in their hearts by Faith, that so Israel might bee saved.

4. In these words wee may observe likewise the kind compellation, wherewith our Apostle doth salute the saints at Rome, to whom hee wrote this Epistle, by the name of Brethren. Now, though hee wrote to the Gentiles, yet hee lets them know that his bowels did yern o­ver his poor kindred, that they also might bee saved. The Reason why in this letter to the Romans he doth so pathetically mention these his desires, with such strong and vehement asseverations, is, because there were great numbers of the Jews at Rome, and principally of he two Tribes that returned out of the Babylonian captivity; who after the wars of Pompey, and other Roman Generals and Captain in Judea, were very many of them transplanted into Italy: Which is not onely attested by Civil and Ecclesiastical Historians: but also by Scripture it self, declaring that there was a solemn Convocation of the Jews as­sembled by Paul at his arrival.Act. 2 [...].17, &c. To whom the Apostle did first preach [Page 190] the Gospel, and related the story of his coming to that Imperial Ci­ty, by reason of his appeal to Caesar.

From all these parts laid down together, there result this Doctrinal Conclusion.

Observ. That to endeavour the conversion and salvation of our near re­lations is a most important duty.

The president and example of our holy Apostle compared with, and confirmed by other Scriptures, will notably evince the truth of this as­sertion.1 Cor. 12.7. The manifestation of the Spirit is given to every man to profit withall. One great end, why God bestows the graces of his Spirit upon us, is, that wee should spend the savour thereof upon others. Our discourse must hee seasoned with the salt of grace,Col. 4.6. Ephes. 4.29. that it may minister edification to others. Our speech should never overflow in abundance, but like the waters of Nilus, to render the neighbouring Plantations fruitful. Grace is sometimes compared to Light, by reason of its dif­fusive nature; that our shining conversations night illustrate others in the paths of Truth and Holiness.Cant. 1.12. Prov. 27.9. John 12.3. Sometimes Grace is likened to Spikenard, to perfumed ointment, which must not bee shut up in a box, though of purest Alabaster, but opened, that the whole house may bee filled with the fragrant odour thereof.Psal. 133.2. To Oil, to the costly sacred Oil that ran down not onely upon the beard of Aaron, but to the skirts of his garments. To Talents, which must bee industriously traded with, and not laid up in napkins. To Dews, Showers, Waters, because of their fructifying virtue.1 Thes. 5.11. Rom. 14.19. Heb. 3.13. Col. 3.16. [...] Ezek. 18.30. Heb. 10.24. To a generative Principle, because of it's begetting power and influence. Wee are therefore commanded, exhorted, di­rected to edifie one another, to exhort one another, to admonish one a­nother, to turn one another, as that phrase in Ezekiel seems to import [& converti facite] and make others, to bee converted as well as our selves; to provoke one another to love and to good works. When converted, wee are injoyned to strengthen our Brethren, that wee may save their souls from death,James 5.20. and hide a multitude of sins.

Now the principal Objects of this excellent duty are such with whom wee converse; such to whom wee are obliged and connexed by the bonds and links of nature, office, or vicinity of habitation.

Hence was it that our blessed Lord, while hee walked in the valley of his Incarnation, exercised his Ministry most part among his kindred, relations, and neighbours; at Nazareth, Capernaum, Bethsaida, neer the Sea of Tiberias, at Cana, and other Regions of Galilee, in which parts hee had receive his Education Andrew when hee understood the call of Christ the gret Saviour of the world;John 1.41. hee presently seeks [Page 191] out his Brother Simon to bring him to the Messiah. Philip after the like, manifestation, looks out for Nathaniel, and in a great extasie of spirit;John 1.45. cries out [ [...]] Wee have found him of whom Moses and the Prophets did write. There are many instances of this nature both in the Old and New Testament. Abraham and Joshua were fa­mous in their Generation; for this work: they counted it their principal business, they made it their great care to instruct their families in the fear and service of the great God.Psal. 101.2. David also ingages to walk in his house with a perfect heart, that by his exemplary pattern hee might gain over his family to the Lord.Luke 5.29. Matthew the Publican (wee read) did invite all the Tribute-gatherers that were of his own Fraternity and Profession, to a great Feast, that they might sit down with Christ, and feed upon his heavenly Doctrine.John 4.53. The great man in the City of Capernaum brings in his whole family to the beleef of the Truth.Act. 10.24. Cor­nelius the Roman Centurion, who was quartered at Caesarea, calls his Relations together, to hear the Doctrine of Faith and Repentance. The woman in the Gospel having found the lost groat, after great pains and diligence, calls in her friends and neighbours to rejoyce with her.Luke 15.9. Crispus and the Jaylor, and Lydia, and Stephanas, are eminent Ex­amples of this duty; by whose conscientious care and procurement, it may bee supposed, that their whole housholds came under the roof of Christ; because presently after that wee have heard of their own perso­nal Baptism, wee finde their families also washed in that sacred Layer.

I shall not insist upon Arguments; to prove the incumbent necessity of this duty, or Motives to allure you to the practice of it: I might deduce it as an inference consequent from the Law of Nature, to use our greatest indeavours that our Relations might obtain an union to the best and highest good. I might draw it from the. Divine Injunction. I might excite your diligence from the consideration of the dreadful danger following its neglect;Psal. 78.5. from the comfort that will flow into thy bosome upon the exercise of it, since it is a notable evidence of the sincerity of Grace in thine own heart. None but such as have seen and tasted, can cry out to others with an holy affectionate vehemen­cy. O come taste and see that the Lord is good! P1sal. 34.8. The Wine of the King­dome having once warmed the hearts of Saints, sends up vivacious spirits, and fills their mouths with a holy loquacity. I might further provoke thee to this excellent work, by the rich benefit in gaining such to love thee, whose affections will exceed all natural love whatever, and by the great reward that shall ensue in the life to come. For [Page 192] they that turn many to righteousness, Dan. 12.3. shall shine as the stars for ever and ever.

O Brethren, if families were holy, then Cities, then Nations would quickly prove Mountains of Holiness, and Seats for the Throne of God. Wee are apt to cry out of bad times; Alas, those unclean Nests of ungodly Families have been the causes of all the wickedness in all Ages and Generations to this day. Therefore whoever thou art, on whom the Grace of God hath shined, study that holy art of Divine Reflection, and Re-percussion of that light on others hearts, which bring's mee to an useful and practical question.

Quest. You I say, What course shall wee take, what means shall wee use, what method will you prescribe, that wee may bee able to manage this important and weighty duty; that wee may bee helpful towards the conver­sion and salvation of our neer Relations that are in the state of nature?

I confess this Question is of grand importance, and being properly solved, may prove of great influence in all places where wee are cast by Divine Providence. There is scarce a family, scarce a person living, who may not bee comprehended within the verge and limits of this discourse.

Ans. In answer therefore to it, I shall spend the principal part of my time, and that I may handle it the more distinctly; I shall rank such as may desire satisfaction and direction in this weighty and excellent case under three forms or orders: Such as are either Superiours, E­quals, or Inferiors. But before I enter into the main body of the An­swer, I shall crave leave to premise three things.

1. That this Question is not to bee understood of persons in pub­lick capacity and concernment, as Magistrates or Ministers: but of Fa­mily-Relations, Kindred, Co-habitants, Neighbours, Friends, and Acquaintance, of such as have frequent converse together in Civil So­cieties and often commerce in dealings; but principally of Oecono­mical Relatives, or such as are nigh to each other by blood or af­finity.

2. That Saving-Conversion is in the power of God alone to effect, as being the primary and principal efficient cause of all those gracious works that accompany salvation. There is none able to kindle Grace in the heart, but hee who hath his fire in Zion, and his furnace in Jeru­salem. Yet not withstanding all of us in our several stations, as sub­ordinate instruments, may and must use all wholesome means that are of Divine Appointment, conducing to such a blessed end.

[Page 193]3. That there are different states, conditions, capacities and quali­fications among such Relations, whose conversion wee should en­deavour. Some being perhaps enormously and outragiously wicked; others morally civil, and yet further, others possibly may bee con­formable to the institutions of the external worship of God. Of these I may speak Sparsim, opere inter [...]exto as the particulars will hear, toge­ther with such other appendant cases that may hold some consanguinity with the General Question.

To begin then with the first branch.

Quest. 1. What means Superiors (principally in Family-Relations) should use to draw on their Inferiors to rellish and savour the things of God? True it is what Jerom saies [fiunt, Hieronym. ad Laetam. Tom. 1. p. 55. edit. Lugd. 1530. non nascuntur Christian] No man is born a Christian, but an heir of wrath and divine justice. For the obtaining of the New Birth thin, in such as are committed to our charge, I shall draw up directions under twelve heads. Some where­of, though usual and obvious, in such as tre [...]t upon Oeconomical duties, yet being further improved, may by no means be here past by in silence, since they are exceeding useful, and no less practical than others. Most men under the Gospel perish for want of practising known duties. Wherefore let mee beg of thee, O Christian, that e­very prescription may bee duly weighed, and conscientiously im­proved, so shalt thou not doubt of admirable success through Divine Assistance.

1. In the first place. Preserve and uphold the honour and prehemi­nence of that station wherein God hath set you by all prudent means. The Prophet bewails those times wherein the Childe shall behave him­self proudly against the antient, and the base against the honourable. Isa. 3.5. Di­stance of years calls for distance of deportment. A Father may chal­lenge honour and reverence; a Master his due fear and subjection from his servant. What is duty in the Inferiour to yeeld, is pru­dence, in the Superior to maintain. It is therefore wisely advis'd by the Philosopher, that no persons should marry over-early [ [...]] For if Parents and Children prove too neer in age,A [...]ist. Pol. l. 7. c. 16. there may follow great inconveniences; In that, too much propinquity of years dimini [...]heth reverence in children, and oftentimes produces conten­tio [...]s in the management of family-affairs.Hieronym. ad. Gaudent. Tom. 1. p. 101. Let such a distance he pre­served, as may obtain the effectual issue of that counsel which Jerom gives to Gaudentium about the education of Pacatula [Matris no [...] [Page 194] pro verbis ac monitis & pro imperio habeat. Amet us Parentem, subjicia­tur ut Dominae, timeat ut Magistram] Let the Childe esteem the nod of her Mother in lieu of words, admonitions, and commands; let the Mo­ther bee loved as a Parent, subjected to as a Lady, feared as a Mistress] condescension to mean, sordid, and contemptible actions draws scorn and disdain upon Superiours. As reverence and obedience is in­joyned to Inferiours: so Rulers should manage and order their actions with such gravity and sobriety before them, as may gain some awe and respect from their hearts. No wonder, if that Ruler bee contemned and sleighted, who disgraceth himself. Some are apt to count it a peece of gracious humility and lowliness of spirit; but they are great­ly mistaken: It argues rather a base, low, degenerate temper. Bee as humble before God, as reverential to Rulers, as affable to Equals as thou canst; but ever remember to maintain the eminency of thy place above Inferiors. It is not heavenly, no nor moral wisdome to entertain discourse of trivial and frivolous matters, with those that are under your inspection and government. Let converse with Inferiors be spent,Epictet. c. 54. not upon superflucus, but necessary subjects. It is a good precept of the Stoick, to abstain from moving of laughter by Jests among familiars,Maxima debe­tur pueris reve­rentia. [...] Py­tyhag. aur. ca [...]m. for it will have that influence [ [...]] to lessen their reverence towards thee. There is a great deal of reve­rence to be manifested by Superiors towards Youth; if they would che­rish and preserve that due reverence which ought to be in the hearts of young ones toward? themselves. And yet notwithstanding, you must not carry your selves with any proud, supercilious, or fastuous deportment, your countenance though grave, yet must not bee stern. As you need not indent your cheeks with continual smiles; so neither to plow your foreheads with rough and sowre wrinkles. A sober, affability, an unaf­fected and amiable gravity will suffiently chastize contempt, and nourish a reverent love. Rigid austerity in words and actions will produce a slavish dis-spirited temper in children and servants; that when they come to years they, prove either more difficult to please than their Fathers before them, or else so pusill animous, that they are rendred unfit to manage the work of their Generation among whom they con­verse.Plato de lag. l. 7 Tom. 2. p. 791. Ed. H. Steph. It is a maxim of Plato [ [...]] that over-much rustick sla­very, renders them dejected, illiberal, and haters of mankinde. Car­ry your selves therefore in that manner, that they may neither fear or hate your morosity, nor grow wanton opon the commonness and supini­ty of your carriage. If Inferiors repute their Rulers not wise enough [Page 195] to govern them; all their instructions will fall to the ground [Regimen esse non potest, nisi fuerit jugiter in rectore judicium] Judgement and Prudence in a Ruler,Salvian. de Gu. Dei l. 1. p. 20. Ed. Oxon. is the foundation of the consistency of Govern­ment.

2. Bee frequent, pithy and clear in Family-instruction. Nature without moral Discipline is blinde, could a Heathen say.Plut. [...]. Ed. H. Steph. p. 2. Without heavenly instruction it's sealed up to eternal darkness. Wee are all like barren heaths, and stony-deserts by nature: Instruction is the cul­ture and improvement of the soul. 'Tis observed by Naturalists, that Bees do [ [...]] carry small gravel in their feet, to poize their little bodies through the stormy winds.A [...]ian. de ani­mal. l. 1. c. 11. Such are instructions to the floating and wavering minds of youth. The keel of their weak judgements would soon over-set without the ballast of Discipline; their conversations would soon prove unfruitful, or over-spread with the rampant briars of vice and sin, unless well manured and laboured upon,Deut. 32.2 and moistened with the sweet showers of parental teachings. Wherefore all Inferiours are by God referred to their Rulers, that they may drink in the soul-refreshing dews of prudent Precepts. Even women are commanded to learn in silence, 1 Tim. 2.11. Arist. Pol. l. 1. c. 8. p. 86. 1 Cor. 14.35. 1 Pet. 3.7. Isa. 38.19. with all sub­jection, [...]; Silence is a womans ornament, as a great Master of wisdome hath observed, Their ears should be more exercised than their tongues. If they wil learn any thing, let them ask their Husbands at home; who are commanded to dwell with them ac­cording to knowledge. As for servants and children, the case is more evident and clear: But in all your instructions have a care of tedious prolixity; make up the shortness of your discourse by frequency. Thou art injoyned to talk of Gods precepts, when thou sittest in thine house, Deut. 6.7. & 11.18. when thou walkest by the way, and when thou lyest down, and when thou risest up. A little now, and a little then. When thou wouldest ac­custome a childe to any useful quality, begin betimes ('Tis the coun­sel even of a Heathen) but yet [...],Arist. Pol. 7. c 17. A [...]ton [...]n. de scipso. l. 4. p. 69. Ed. Lon. 1643. inure him by degrees. As the Precepts and Axiomes by which a wise man should guide his life according to the royal Moralist should be [ [...]] brief and compendious: So much more for youth. Long Orations burden their small memories too much, and (through such imprudence) may occasion the loathing of spiritual Manna, consi­dering their being yet in the state of nature. As Physicians in their diaeretical precepts prescribe to children, little and often: so must we deal with beginners in the things of God. A young plant may quick­ly be over-glutted with manure, and rotted with too much watering. [Page 196] Weak eyes newly opened from sleep, cannot bear the glaring win­dows,Isa. 28.20. scarce a Candle at the first. Line upon line, and precept upon precept; here a little and there a little. You must drive the little ones, as Jacob did,Gen. 33.13. very gently towards Canaan.

Entertain their tender attentions with discourses of Gods infinite greatness, and amiable goodness; of the glories of Heaven, of the tor­ments of Hell. Things that affect the senses must be spiritualized to them, catch their affections by a holy craft. Deal as much in simili­tudes as thou canst. If you be together in a garden, draw some sweet and heavenly discourse out of the beautiful flowers: If by a river side, treat of the water of life, and the rivers of pleasure that are at Gods right hand: If in a field of Corn, speak of the nourish [...]ng quality of the bread of life: If you see birds flying in the air, or hear them singing in the woods, teach them the all-wise providence of God, that gives them their meat in due season: If thou lookest up to the Sun, Moon, and Stars, tell them, they are but the shining spangles of the out-houses of Heaven; oh then what glory is there within! If thou seest a Rainbow to diaper some waterish cloud, talk of the Covenant of God. These and many more may be like so many golden links draw­ing divine things into their memories.Hos. 12.10. I have used sim [...]litudes by my servants the Prophets, saith God. Moreover, let young ones read and learn by heart some portions of the Historical books of holy Scrip­ture. But above all, the best way of institution, especially as to the younger sort, may be performed by Catechisms, Plat-forms of sound words,2 Tim. 1.13. by Question and Answer in a short compendious method; whose terms being clear and distinct, might be phrased out of holy Scripture, and fitted to their capacities by a plain, though solid stile, and to their memories by brief expressions.

Obj. But some may object, that children not well understanding what they repeat, do but prophane the Name of God.

Answ. To this I answer; That our reasonings ought not to counter­mand, or contradict Divine Injunctions. Wee are commanded by God in the Book of Deuteronomy, Deut. 6.7. Prov. 22. to whet the Law upon our Children. Train up a childe in the way hee should go, and when hee is old hee will not depart from it. By the bending of young trees, and putting young fruit in­to glasses, you may form them into what shape you please. The A­postle commends the president of Timothy to the whole Christian world,2 Tim. 3.15. Jer. 1.5. Luk. 1.41, 44. that [ [...]] from a little sucking childe, as the word imports, hee had known the holy Scriptures. Some children have been sanctified from the birth, as is evident in Jeremy, and John Baptist. [Page 197] Now wee being ignorant, who are under the election of God, must use the means to all, especially such as are under the faederal stipulation between God and us; such as are the children of beleeving Parents. They are commanded to remember their Creator in the daies of their youth: Eccles. 12.1. And who should make such impressions of God upon their hearts, but those that are over them by Divine Appointment, who ought to bring them up in the nurture and admonition of the Lord. Ephes. 6.4. As Seals are to be imprinted upon the wax, while it is tender: [ [...]] so, teaching and in­struction will best fix upon their minds while yet they are children,Plut. [...]. p. 5. So soon as ever reason begins to sprout forth, yea as soon as they are drawn from the breasts,Isa. 28.9. begin to season younglings with the sense of Gods Ma [...]esty and Mercy. Gardiners begin to graft, so soon as ever the sap begins to arise in the spring, and the bud of the stock to swell and inlarge. Colts must be backt before their mettle grows too high; and Heifers must be used to the yoak, before they attain to their full strength, or else they will prove unserviceable. God commanded in the old Law more Lambs, Kids, and Bullocks, young Turtles, and Pidgeons, to bee offered upon his Altar, than those of elder growth:Levit. 2.14. first-fruits and green-corn must be presented to the Lord. To intimate the dedication of our children (those reasonable Sacrifices) unto the Temple and service of God, while they are young and tender.Rom. 11.1. The sooner you sow, the sooner you may reap. Sow thy seed in the morning, Eccles. 11.9. saies Solomon. The benefit of timely instruction is scarce imaginable. But I come to the third.

3. Add to thine Instructions preceptive Injunctions, lay it as a charge upon their souls in the Name of God, that they hearken to, and obey thine Institutions. Every house is under a kinde of Kingly Go­vernment [ [...],Arist. Pol. l. 1. c. 1. &c. [...]] and a Ruler gives Laws to wife and children. An instance wee have in the case of Solomon, Prov. 4.30 4. who acquaints us that hee was his Fathers Son, tender and onely beloved in the sight of his Mother. Hee taught mee also, and said unto mee; Let thine heart retain my words, keep my Commandements and live. When David was ready to dye, Solomon, 1 Chron. 22.5. & 29.1. 1 Chron. 28.9, &c. 1 King. 2.1. the text saies was [Yet young and tender] and notwithstanding that, his Father instructs him in many grave and excellent lessons, and in the Book of Kings 'tis remarkable, that when Davids decease drew nigh; hee charged Solomon his Son, saying, &c. Now when Solomon came to the Crown, hee was but eighteen years old, or nineteen at the most,Usser. annal. pt. 1. p. 56. as the learned seem to evince from several passages of Da­vids [Page 198] Reign.Rawleigh. hist. pt. l 2. c. 18. ss 4. How young then was hee when his Father David, and his Mother Bathshebah began to instruct him, and lay their preceptive charge upon him. This charging of obedience upon young ones, is like the tying and claying on of the graft upon the stock.Sen [...]c. Epist. 38. [Non multis opus est, sed efficacibus] efficacious words rather than many are to bee sought, studied, and used.

Nay, women have both president and precept also for this work, as who do move frequently converse with their children in their ten­der age? Wee have an excellent example in Bathshebah teaching her Son,P ov. 1.8. & 6.10. & 31.1. Prov. 31.15.26. Tit [...]s 2.3, 4. and pressing Divine Precept upon his heart; she gave also a portion of instruction, as well as of food to her servants and Maidens. Ancient Matrons are commanded also by the Apostle to teach younger women the works of sobriety and obedience. For this matter Abraham was commended by God himself,Gen. 18.19. as a pattern to all posterity. I know him (saies God) that hee will command his children, and his houshold after him, and they shall keep the way of the Lord to do justice and judge­ment, &c. And therefore God was pleased to reveal secrets to him. To conclude, It is good to edge your Precepts and Instructions with some notable remembrances of the great day; as that holy and learn­ed Mr. Bolton did to his children upon his death-bed; for speaking of the instructions that hee had given them in the time of his sickness,Mr. Boltons Life. p. 33. printed with his works. 4to. Anno 1639. and before; hee said, hee hoped they would remember it, and veri­ly beleeved that none of them durst think to meet him at that great tribu­nal in an unregenerate state.

4. Set a narrow guard upon the first sproutings of sin in their con­versations. Crush Vipers in the egge. Exercise your hazle-rods upon the Serpents heads, when they first creep out of their holes, being chill and feeble in the beginning of the Spring.Psal. 101.8. I will early destroy all the wicked of the Land, saies David. You must set about this work betimes; check every evil and unsavoury word at the first hearing; Watch the beginnings, that first bubblings of corruption in them. A man may pull off a tender bud with ease, but if hee let it grow to a branch, it will cost him some pains. It is observed by experienced Na­turalists, that a Common bringing forth nothing but fern, may bee made very good ground: if when the weed comes up tender and green, it be often cut down, you will (in three or four times) discou­rage the root, and make it dye away. It may prove so through Divine Blessing, as to the shootings up of original corruption, if thou be dili­gent and constant at first.Cant. 2.15. Take us the Foxes nay the little Foxes that spoil the Vines; this is the way to destroy their race, as well as to [Page 199] preserve your tender Grapes. David smote Goliah in the forehead; hee smites the Devil and sin in the forehead [qui initio tentationis vincit] that falls upon, and overcomes tentation at first.Stella in Loc. It is a saying of Salvian [Cum primum homo peccare incipit, aternum sibi-accendit ig­nem] When one fir st begins to sin,S [...]lv. de G [...]b. Dei. l. 4. p. 116. then hee kindles the eternal fire] Oh that you would then begin to cast water upon the first kindlings of sin in your little ones! Cut off the occasions of sin by prudent interpo­sition. It is strange to see, what excuses and palliations for sin what collusions in speech little children will use. Before thou canst teach them to speak plain English, the Devil, and a corrupt heart will teach them to speak plain lyes. While their tongues do yet falter much in pronunciation; they'l falter more in double speaking. What great need is there then to put a curb and bridle upon thy childs tongue as well as thine own. Undermine their fallacies by discreet examinations,Psal. 39.1. and sagacious questions. If this work be not set to betimes, possibly in process of years they may prove too cunning to be catch, unless thou season them quickly with the awe of Gods judgements, and the danger of sin: Teach their conscience to blush, as well as their cheeks; that they may from an inwrought principle eschew the evil, and do the good.Aelian. de ani­mal. l. 6. c. 47. Else they may too soon prove like the Hares in Ae­lian, that by leaping this way and that way, when they come nigh their muse, do [ [...]] confound their footsteps to prevent dis­covery, If thou suffer childe, or a young servant to go on in sin un­regarded, untaught, unchid, and think 'tis too little to minde at first; that sinful folly will be thy scourge in the end. God many times whips an aged Parent by that childe, which was unwhipt at first.1 King. 1.6. Adonis [...]h had well nigh broken the design of David about Solomons being set in the Throne; whom his Father had never displeased by saying, why hast thou done so? that is, never checkt him for his faults. The means to take away the root, and foundation of evil customes and habits,Hieron. ad Gaud. p. 101. is to fall a weeding, in the spring of thy childes Life [Aegre reprehendas quod sinis consuescere.] Reproofs will go down untowardly, when children come once to their teens, when their years come up to double num­bers.

5. Preserve them from evil society. David not onely hated sin in general,Psal. 101.7. but especially hee detested to have it become an inmate in his house. Hee that worketh deceit shall not dwell within my house; hee that telleth lies shall not tarry my sight. That so the evil example, and pitch-like society of wicked persons might not cleave to, and corrupt his neer Relations. Children are like the Polypus in Aelian, Ael. Var. hist. that turns [Page 200] into colour of that rock or weed in the Sea that lies nearest. Imitation is natural to children: Associates and companions are the patterns of their imitation Wherefore Plutarch in his tract about the education of children, advising some Graecian Boies to be brought up with them, gives this precep [...],Plut. [...]. p. 6. that these [...] should be [...], of vertuous manners and behaviours, lest children should con­tract some vice from ill society. For according to the Proverb; Hee that lives with a lame man, will learn to limp. Nay one greater than Plutarch tells us, that with a furious man wee should not go, lest we learn his waies. Prov. 22.24, 25. Children especially may be dangerously infected by lewd and corrup [...] company. Many children of godly Parents have had their manners fouled and viti [...]ted extreamly by frequent and familiar con­verse with the naughty children of wicked neighbours.

6. In the next place, let seasonable and prudent rebukes be admi­nistred, according to the nature and quality of their offences. Begin gently, use all perswasive motives to draw and allure th [...]m, if pos­sible to the waies of God; tell them of the rewards of glory, of the sweet society in Heaven: Endeavour to satisfie th [...]ir hearts, that God is able to fill their souls with such joyes as are not to be found in the creatures.Jude 22. Of some having compassion making a difference. Butt if this will not do, then begin to mix some more severe expressions of thy holy anger against sin. As there is a concatenation in vertues, so in passions. Love and anger are not altogether [ [...]] incompatible affections. Nay love may be the principle, and foundation of that anger, which shoots its rebuking arrows against the But of Sin. It is well observed by the Philosopher [ [...]] There may be accusations and re­prehensions connext with that love which designs the profit and be­nefit of the persons beloved,Arist. Ethic. l. 10. c. 13. and that ( [...], as hee saies) accord­ing to the Rule even of right reason. Thou mayest tell thy childe, and that with some grains of vehemency, that if hee continue in sinful courses that God will be angry, and thou wilt be angry, and then let him know what a fearful thing it is to fall into the hands of the Living God. Heb. 10.31. Ephes. 4.26. This is the way to bee angry, and not to sin, as the Apostle commands. Let not your passions, like unruly torrents overflow the banks that are limited by Scripture and reason. There is a grave and sober anger, that will pro­cure Reverence, and advance Reformation. That which is mixt with horrid noise, and clamours, floweth from the breast of fools. In vain shalt thou attempt to reclaim others, who art so exorbitant thy self. Hee that lets loose the reigns upon the necks of the unruly horses of [Page 201] his passions, will endanger the tumbling his reason out of the Chariot. How shall that person in his rebukes speak reason to another, that hath lost his own? Hee that is a slave to his irascible appetite, can never manage ingenious Reproofs. A childe can never perswade himself that such anger proceedeth from love, when hee is made the sink to re­ceive the daily disgorgements of a cholerick stomach; when the un­happy necessity of his relation ties him to be alwaies in the way, whe [...]e an angry disposition must vent and empty it self. If thou that rulest be thus unruly, How canst thou expect thy Inferiors to be regular, when thy uncomely demeanour does almost convince them, that love can hardly bee the genuine root of thine anger, but that they are made the sad objects of thy native temper, or that thy reprehension is spiced with hatred? Observe therefore a prudent administration of thy rebukes. Gild those bitter pills with the hopes of recovering thy favour upon amendment,Plut. ibid. p. 22. Gassend. in Epi­cur. Tom. 3. p. 1511. mix these unpleasant potions [ [...]] with some sweet emollient juices; that such inter-woven lenity may procure access for your admonitions, and effect your desired is­sue. The quality of the offence, and the various aggravations of it, must state the quantity, measure, and duration of thine anger. Great faults, if repeated, deserve a greater ardency of spirit. Consider like­wise the station and place of thy several relations. A wife ought not to be rebuked before children and servants, lest her subordinate au­thority be diminished. Contempt cast upon the wife, will reflect up­on the husband at last. Yea for smaller offences in children and ser­vants, if they be not committed openly, rebuke them apart, and in private. But above all, Take heed thou be not found more severe in reproving faults against thy self, than sins against the great God. They that honour mee (said God to Eli in the case of his Sons) I will honour, 1 Sam. 2.30. and they that despise mee, shall bee lightly esteemed. It is a point of ex­cellent wisdome to manage thy family aright in these cases. A Pilot may shew as much skill and dexterity in steering of a little catch or pinnace of pleasure, as of the vast Gallions of Spain. If thou hast cause to be angry, yet let not thy storms run all upon the rocks, but endea­uour [ [...]] speedily to cool the inflammation, to abate the fever,Plut. ib. p. 23. and slake the fire of anger. It is better for a Father to be often and nimble, than to be heavy and durable in his wrath. Wink at infirmities; if not such as are immediately sinful, chide them with frowns, and not with bitter assaults; reserve thy publick and sharp reprehensions for open and scandalous offences, for reiterated and repeated trans­gressions [Page 202] which bear a shew of great neglect, if not of some contempt and disdain.

7. Keep up a constant and vigorous practice of holy duties in thy family.Josh. 24.15. Deut. 6.7. As for mee, saies Joshua, I and my house will serve the Lord. Moses commanded the Israelites to go over the Laws and Precepts which hee had given them from God, in their own Families in private among their children. The Instructions and Exhortations of Gods Ministers in publick, should be repeated at home, and whetted to and again upon the little ones. Samuel had a feast upon the Sacrifize in his own house.1 Sam. 9.12, 22. Job and others had Sacrifices in their own Families. The Passeover-Lamb was to be eaten in every particular house.Exod. 12.3, 4. God saies, hee will pour out his fury upon the families that call not upon his name. Zech. 12.12, 13. There are times that every family must be apart, as well as eve­ry wife and person apart. All the Males of Abrahams family were appointed to pass under the Ordinance of Circumcision. The keeping up of family-duties makes every little house become a Sanctuary, a Bethel, a house of God. And here I would advise that Christians be not over-tedious in their duties of private worship. I have heard from a near relation of that holy man Mr. Dod, that hee gave this counsel, that the constant family-prayers should not ordinarily exceed above a quarter of an hour, if so much. The morning and evening Sacrifices at the Temple, and the Passeover offerings (which were for every family) consisted but of one Lamb. Take heed of making the waies of God irksome, and unpleasant. If God draw forth thy heart sometimes, do not reject and repress divine breathings; but usually labour for succinctness and brevity; such as may stand with holy reve­rence to God, so as not to huddle over excellent and weighty duties, and yet such as may render Religious Worship desirable in the eyes of those whom thou wouldest have to look towards Canaan. The Spirit is willing many times, when the flesh is weak; and a person may better for a little time keep his thoughts from wandring and discomposure, when as the large expense of expressions gives occasion for too much diversion.Eccles. 5.2. God is in Heaven, and thou upon Earth, therefore let thy words be few. When our Lord gave his Disciples a form of prayer, which was for quotidian and daily use, as appears by that petition; Give us this day our daily bread; you know how short and compendi­ous it is.Plut. [...]. The Spirits are like strings of harps and bows, which if ne­ver remitted and slackened, will crack, and make those instruments unserviceable. It is of good use likewise to vary the duties of Reli­gion; Sometimes sing, and sometimes read; sometimes repeat, some­times [Page 203] catechize, sometimes exhort. [Orationi lectio, lectioni succedat o­ratio, breve videbitur tempus, Hieron. Tom. 1. p. 57. quod tantis operum varietatibus occupatur] It was the direction of that holy Hermite of Bethlehem. Let reading succeed prayer, and prayer reading: that time will seem short, which is exercised with such variety of works.Arist. Ethic. l. 7. c. 14. Aristotle observes out of a Poet [ [...]] That, Change is a most sweet thing by reason of our pravity. Indeed, saies the Phi­losopher unto simple natures, the same action is most pleasant, and therefore God delights in one and the same simple pleasure. How­ever, let us use the best art wee can to draw on our own hearts, as well as of Inferiors, to delight more constantly in holy duties. But in two things be principally frequent: the offering up the sacrifice of prayers, and the keeping of children to read daily some portion of holy Scrip­tures,Hieron. p. 57. as Jerom counselled Laeta [Reddat tibi pensum quotidie de Scrip­turarum floribus carptum] Let thy childe give thee a daily account of some choice flowers cropt out of the Bible.

8. Endeavour by all good means to draw them to publick Ordinan­ces. For there God is in a more especial manner present.Psa. 133.3. Rev. 2.1. Cant. 1.12. There hee hath commanded a blessing, and life for evermore. There hee walketh among his Golden Candlesticks, when the King sitteth at his Table, the Spikenard sendeth forth the smell thereof. Hee makes the place of his feet to be glorious. Though it were Gods appointment that the males onely should at the solemn feasts repair to Shiloh: yet Elkanah carries up all his house to the yearly sacrifice. Hee would have his wife,1 Sam. 1.21. and children, and servants, to behold the beauty of the Lord, and to in­quire in his Temple, and you know what a great blessing succeeded up­on Hannah. Act. 10.24. Cornelius also when Peter came to preach at Caesarea upon Gods immediate command, hee calls together all his kindred and ac­quaintance to hear the Sermon.1 Sam. 16.5. Jesse and his Sons came together to the Sacrifice, which Samuel offered to the Lord at Bethlehem. It is an ungodly wicked custome, to leave many children and servants at home needlesly upon the Lords Day. Indeed in great and numerous families, where there are many small children, that might disturb the Congregation, and where much provision is necessary for such as at­tend upon God in the duties of Worship; there the case is somewhat altered. For such works of mercy are dispenst with by God himself. But labour to contract the number of absents to the smallest quantity possible, and let servants take their turns, that none may be alway at home; leave none behinde thee without necessary and urgent cause. As for such as can be present at Ordinances, remember to examine [Page 204] them of what they heard; as our blessed Lord the grand pattern of our Imitation dealt by his beloved Disciples, when hee had preached that famous Sermon by the Sea side.Mat. 13.51. Jesus asks them, Have yee understood all these things; and when they were alone, and apart from the multi­tude,Mar. 4.34.9. then hee expounded and explained all things that hee taught, more fully to them.

9. In the next place; if all these things fore-mentioned will not pre­vail, but inferiors will still run on in a course of sin, then oughtest thou to repair to paternal correction. Now chastisements must bee suited to their age, the temperament of their natures, and several dis­positions, the various qualities and kinds of their offences. Indulge a pardon sooner to lesser faults upon repentance and sorrow. You must consider, whether their faults proceed from imprudence and weak­ness, upon what ground and occasion, upon what provocation or sedu­ction. Call to minde their former lives, whether they have fallen sel­dome and rarely; or often and frequently into the same sin. Observe whether they appear to be deeply sorrowful, and truly humbled, and readily beg forgiveness of God, and you [cum animo non revertendi] with a promise of a new life. In these and the like cases, you must ad­hibit great diligence and prudence. Due punishment is a part of oeco­nomical justice; and there must be care had, lest by frequent impuni­ty they and their fellows bee hardened in the waies of sin, and grow contumacious against the Commandements of God.Prov. 13.24. and 23.14. Hee that spareth his Rod, hateth his Son; but hee that loveth him, chasteneth him betimes. Thou shalt beat him with the Rod, and deliver his soul from Hell. This is an Ordinance and Appointment of God.Heb. 12.9. Our Fathers corrected us, and wee gave them reverence. But let Superiors remember, that they must not do this without good, and without great cause, and when all other means will not prevail. If it be possible to rule without the Rod, 'tis best. Happy are those Parents, to whom God hath given such to­wardly children, that a nod, that a frown, that a wink, will reform them. Certainly the wisdome of Parents might do much this way at first. If their children be of any tollerable frames, that the holding up of a finger may excuse the holding up the Rod. It preserves, and in­dears the affections of children exceedingly. That of the Tragaedian is a good Maxime in oeconomicks; Qui vult regnare diu, languida regnet manu. Durable power is fixed upon gentle management. Take heed of exasperating,Ephes. 6.4. and provoking your children to wrath, by rigid and severe courses, where less may effect your purpose, and that more kindly. There be some cruel Parents and Masters that carry them­selves [Page 205] more like raging brutes, than men, that take pleasure in tyran­nical corrections. They can let their children swear, and lye, and filch, and commit any other sin, and yet correct them not; but if they do not what they would have them, then they fall upon them, and tear them like wilde Beasts: Know, that God will require such vile acts at your hands in the great day. O rather let them see that thou art angry for Gods sake; and not for thine own. There must be a great deal of gracious pitty to their souls, and holy love mixt with thine an­ger against sin. O how few be there that beg in secret, that God would soften the hearts of their relations by their due and moderate castigations! Oh pray, that God would lay his holy hand upon their hearts, when thou layest thy Rod upon their backs. After they have paid their debt to justice, look more serenely upon them, and thereby incourage them to amendment.Arist. Ethic. l. 8. c. 6. Morosity and acerbity ( [...]) if continuing still, will check their hopes of ever returning to thy grace and favour. Let antient rulers have a care of too much sowreness of car­riage; for many times through the common incidencies of age, the Philosopher hath observed that they are too proclive to jealousies, su­spicious [ [...]] to interpret all things in the worst sense,Id. in Rhet. l. 2. c. 12. and so possibly to be too quick and ready upon ea­sie suggestions, to think of, and deal hardly with their Inferiors; Bee careful to use both your ears, and hearken to both parties in matters of complaint. But if upon deliberate and mature conviction, nothing less will prevail: Follow Gods command herein,Prov. 29.17. and thy Son shall give rest unto thy soul. In all these cases there lies a great point of pru­dence, to let them know, that thou hast yet greater corrections for them, if they mend not. That the fear and terrour of what thou hast yet reserved, may work them to a compliance. They that shew the ut­most of their rigour and power in such acts at once, despoil themselves of that authority and awe which otherwise they might ingenerate in their hearts. But take heed of all violent and passionate corrections. A Heathen could say to his servant [Caederem te nisi irascerer] I would beat thee, were I not angry. Hee that smites when his passion boils,Seneca de ird. l. 1. c. 15. is too too subject to transcend the limits of moderation; vehement anger makes the hands to tremble, that such are not able to strike aright. Take heed lest thou make thy childe or thy servant to become vile in thine own eyes, by too many stripes.Deut. 25.3. Such persons plant quicksets in the hearts of their children, that may grow up too fast to prick their own hands, yea their hearts another day.

10. If the fore-mentioned means through divine blessing prove [Page 206] effectual, then praise and encourage them, when they come on, though yet but a little. Ingenuous, yea rugged tempers are some­times wrought upon by moderate and prudent Euge's. It's spoken of God himself,Psa. 103.9. Rom. 13.3. Mat. 25.21. that hee will not alwaies chide, nor keep his anger for ever. As Magistrates, so Parents must be sometimes praisers of them that do well: Our Lord comes in sometimes with, Well done good and faithful servant: So must you, when they are towardly and dutiful [ [...]] call up their spirits by commendation. [Laudibus excitandum est ingenium. Hier. ad Lat. p. 55.] There is a notable vertue in praise, especially as to generous spirits, to excite and prick them for­ward to duty, and that principally when divers together according as deserts vary, are unequally praised; it stirs up a vertuous emulation. Onely take heed of exceeding too much; for little vessels can bear no great sails; pride and arrogancy are many times nurst up by too ex­uberant and lavish expressions; and sometimes an unmannerly fami­liarity appears.

11. Do they flourish and thrive in duty and obedience, and begin to take in precepts freely and kindly, then win them on further by rewards, according to their several capacities, and the qualitie of thine own estate. God is pleased most graciously to draw and allure us on in the waies of holiness, by the proposal of reward. Hee is a re­warder of them that diligently seek him. Heb. 11.6. Hieron. Tom. p. 100. I remember that Jerom, as to the green years of Pacatula, wishes her Father to use these means [proponantur ei crustula, mulsa praemia, & quicquid gustu suave est, quod vernat in floribus, quod rutilat in gemmis, quod blanditur in puppis, ac­ceptura festinet, &c. Psalmos mercede decantet] give her sweet-meats, flowers, jewels, babies, to entice her to learn the Psalms. As to years of further growth, such rewards as become them may be more proper. In some cases these have proved great spurs and incitations, at least to the outward work of Religion in younger ones.1 Sam. 2.19. Hannah that good woman brought up a little Coat every year to her Son Samuel, when hee was in the service of the Lord at the Tabernacle in Shiloh under Eli. And you know the Father of the Prodigal in the Parable, when his Son returned home to lead a new life, he killed a fatted Calf for him, put the best Robe upon his back, a Ring upon his hand, and Shooes upon his feet.

12. In the last place be exceeding conscientious and cautelous in disposing them abroad,Luk. 15.22. when either their education or profession re­quires it. As to the Schools, when young and tender, chuse out such Guides and Masters, as may edifie them, and imprint something more [Page 207] of God upon their hearts. It is a great fault in many that take up any neighbour-school where there are prophane and wicked children, such as have learnt of their Parents to swear, and take Gods Name in vain; Many times little youths gather a great deal of filth, and soil, and pollution in such places, that sticks by them many years after. It is a good work [ [...]] to prohibit and keep them off from all illiberal and sordid speeches and spectacles.Arist. Pol. l. 7. c. 17. There was it seems a great crew of naughty children at Bethel, in the daies of Elijah, that mockt the Prophet; a place that was a Seminary and Nursery for young ones in knowledge.2 King. 2.23. 2 King. 2.3. Oh how sad is it for children that have been diligently taught at home in the fear of God, to unlearn all in wicked schools! Have a great eye to this, and especially if they be such as are designed for Acade­mical learning, that they be placed under godly Tutors at the Univer­sity; or if for Trades, or other Mechanical Mysteries, that you chuse out the blessed shadow of a godly Master and Mistress, that may rivet and clench the nail that thou hast knockt in. Great will be thy com­fort in this, if thou soughtest more a pious family, than a great and rich Trade. A family wherein ships go to Heaven, and a Trade is driven to Canaan. But especially in the grand concernment of Marriage, that they may match into a godly family, in whose veins the blood of the Covenant doth run. An Heiresse of the Divine Pro­mises is a greater match than an Empress of the whole world. Hee that hath but one foot of Land in Mount Zion, is richer than hee that holds a Scepter over the round Globe.

I come now to the second branch of this Question, and that is,

Quest. 2. By what means wee may attain our desires in reference to a good work in the hearts of those that are our equals, whether of consangui­nity, affinity, or neighbourhood?

Ans. As to this I shall onely propose two particular Rules, which I cannot now handle largely.

1. Be diligent in private conference and admonition, as the pro­vidence of God shall administer seasonable occasions.1 Tim. 4.13. Heb. 10.25. Give attendance to Exhortation. Exhorting one another. Lay before them the weighty and momentous matters of eternity, and another world. Such things will make deep wounds to be cured in time by the hand of Heaven. Be short and nervous, and lead them off from carnal discourse by some sweet and heavenly diversions.

2. Mannage your Reproofs with great prudence and discretion, Thou shalt not hate thy [...]rother in thy heart; Rev. 19.17. thou shalt in any wise rebuke [Page 208] thy neighbour, and not suffer sin upon him. I might here divert unto a case almost co-incident, and that is,

Quest. When is it our duty to reprove such as wee see and hear com­mitting of sin as wee pass by in the streets?

Answ. This being the business of another subject, I shall onely say thus much, that if thou perceivest them by their haughty and scornful carriage to be such as will kick at rebuke;Prov. 9.8. thou hast a Rule from Solo­mon. Reprove not a scorner, lest hee hate thee. When by the wisest con­jecture that thou canst make, he is like to shew the properties of a bru­tish,Mat. 7.6. swinish nature. Cast not thy Pearls before Swine, lest they trample them under their feet, and turn again and rent you. But if he be a person likely to receive impressions, and particularly if it be a trespass against thy self, go tell him his fault between thee and him alone; if he shall hear thee,Mat. 18.17. thou hast gained thy Brother. Debate thy cause with thy neighbour himself, Prov. 25.9. I have known admirable success in this case. But in all such cases observe these three directions.

Prov. 25.11. Diog. Laert. in Arcesilao.1. Time your Reproofs seasonably; words spoken in season are like Apples of gold in pictures of silver. [ [...]] This very point (saies an antient) is proper to a Philosopher to understand the season of all things. I may say, 'tis much more the excellency of a Christian to feel the pulse of the soul, and hit the disease in the very joynt; as 'tis re­ported of Galen, that when Antoninus laboured under a distemper, o­thers not being able to declare where it lay; this Physician by his ex­pertness in the evidence of symptomes pronounced that his stomach was vexed with crudities and indigestion;Castellan. de vit. medic. p. 117. the Emperour cried out three times [ [...]] That's it, that very thing is it, which thou hast spoken. As to our purposes, it is adviseable, sometimes not presently and immediately to fall bluntly upon the work, lest thou thy self shouldest be in a passion. Yet stay not too long, lest thy holy zeal be cooled; and both thou and hee forget or dis­semble the Circumstances, whereby Reproof might be the better fixed. A seasonable time to intermeddle in these cases may be when a friend is under the holy hand of God in any affliction, particularly in a sick-bed. That time which is fit for bodily, may be much more fit for soul-physick. When thoughts of mortality, and the leaving of all outward enjoyments do prepare and meliorate the way for spiritual impres­sions.

2. Mix thy Reproofs with meek and gentle expressions. Every Re­proof should be like the Syrupus Acetosus of Physicians, the Syrup of [Page 209] Vineger, that carries with it a grateful sharpness. Take heed thou go not to this work vested in thine own anger; for though there may be in thee some holy zeal, yet take heed of mingling too much of kitchen-fire. Meek Reproofs are like Tents dipt in the balm of Gilead, that both search and cure the wound together. Let the Righteous smite mee, Psal. 141.5. (saies David) and it shall be a kindness; and let h [...]m reprove mee, it shall bee an excellent oyl, which shall not break my head. Such are the Disciples of the good Samaritan, who poured in Wine as an abstersive,Luke 10.34. and Oil as a suppling incarnative into the wound Such are the children of that prudent Matron, who opened her mouth in wisdome, Prov. 31.26. and in whose tongue was the Law of kindness. And yet, friends, if wee be over-gentle, the core of the wound will remain. The Chyrurgian, who hath taught his fingers too much tenderness, and not willing to put his patient to pain, may, through cruel kindness occasion distorted limbs and lameness all a mans life. Corrosives are as necessary as glutinous plaisters, to eat down the proud flesh of our sinful sores. Ely's sinful mildness procured the sharp sword of the Philistines to cut off his Sons, and oc­casioned such dismal events, that broke his own heart, and his neck too. In many Chymical operations; Salt is a most necessary ingre­dient, and causes things to ferment; without the salt of Reproof in its due proportion, bare words of advice will seldome work. The tem­per of the person must be wisely considered. In some, too milde ex­pressions lull them asleep in sin. No great matter (may they think) which extorts but such gentle reflections. In others, that are quick and apprehensive: Soft words do pacifie wrath. Prov 15.1. Such as are of chole­rick tempers, whose gall doth much overflow their intestines, Physi­cians are more careful (of their Cholagôga) of such ingredients in their purges that may exonerate, and not augment their choler. In all thy spiritual Physick, labour to clear it up, that thou givest no potion but what may tend to the health of his soul.

3. Be sure thou be unblameable as to that which thou reprovest in another. If thou doest the same things,Rom. 2.1. for which thou rebukest thy Brother, thou art inexcusable, for wherein thou judgest another, thou con­demnest thy self. Hee may well retort the Proverb upon thee, Physi­cian heal thy self. Cast out first the beam in thine own eye, Luke 6.42. and then shalt thou see clearly to pull out the mote that is in thy Brothers eye. This is the first and principal work [ [...]] to perswade thy self.Arrian. in E­pictet. l. 4. c. 6. Dost thou attempt to perswade others to that, whereunto thou art not arrived thy self? O vain man! who will beleeve that thou art in good earnest, that thou [Page 208] [...] [Page 209] [...] [Page 210] doest indeed abhor Idols, Rom. 2. when as thou committest Sacriledge.

Obj. But some may object, Shall wee never reprove others in any case, till wee are clear our selves, then who can perform this duty?

Answ. I answer, as to scandalous sins, and such as grosly foul the conversation;James 1.27. a man through grace may keep himself unspotted from the world. But in matters of infirmity, who can say that his heart or his life is free and clean. In the former, when thou hast washed thy hands in innocency, then mayest thou deal with thy Brother. In the latter,James 3.2. since in many things wee offend all, involve thy self in the same Reproof, and it may be digested the more kindly.

I come now to the third and last branch of the Question, and that is,

Quest. 3. How wee shall deal with Superiours, in case such are in the state of nature? by what means wee may most effectually promote their con­version?

1. Here I might inlarge by way of preface, to shew that it is law­ful in some cases for Inferiors to deal with Superiors, though it be the most difficult task.

2. That it is not onely lawful, but sometimes necessary. For it may so fall out, that in a whole family there may be but one childe, or one servant that truly fears God, as it was with Joseph in the house of Po­tiphar. What shall hee do, that would fain win a Father, a Master, or any other Superior unto God? As to this I shall give in but two di­rections at present.

A. 1. Exhibit thy counsel, advice, or reproof, under the vails of simi­litudes,Diog. Lae [...]t. in Zenone. p. 445. Edit. Genev. 1615. examples, or histories. Diogenes Laert. in the life of Zeno ac­quaints us. [ [...].] that if hee did reprehend any, hee did it succinctly, not pro­fusely, but at some distance. It is a good Rule as to Superiors. It is an elegant and a profitable way for managing this necessary duty, though usually ineffectual and successeless, for want of vigilant circumspection and prudence. If thy Father be ungodly and unholy, recite some histo­ry out of the Bible, or out of Church-Writers, that may have a sweet reflection upon thy Fathers way. Sometimes Parables, and Proverbial speeches that are modest and sober, may hit the joynt. Hee may vouch­safe to behold his face in this glass, who would storm at direct Reproof. Parents many times when they are hit thus meekly and modestly, if they be wise, will seem to take no notice, but may ponder upon it a great while after. As our Lord when hee told his Parents that hee was about his Fathers business,Luke 2.51. the Text saies, that Mary kept all those [Page 211] sayings in her heart. This is drawing the bow, as it may seem to the Superior, many times at an adventure; yet may thine arrow hap to pierce even within the joynts of the harness. Parables are feigned ex­amples, and are [ [...]] near a kin to inductions.Arist. Rhet. l. 2. c. 10. Judg. 9.7, &c. 2 Sam. 12.1, &c. Such was the great wisdome of Aesop and Stesichorus in their daies, as the Philosopher notes. Such was the Parable of Jotham to the men of She­cheus. Thus Nathan dealt with David, and our blessed Lord himself after this manner many times handled the High Priests and Rulers of the people; hee reproved them sometimes in dark sentences, and chosen Parables. But if Superiors be over-morose, and exceeding sa­gacious, and highly magisterial, then a disapproving silence,2 Thes. 3.14. a dis-re­lishing look, as speedy a departure out of their presence as may stand with the necessary detentions of thy duty [ [...]] a holy blush for them that are shameless in sin,Epictet. c. 55. may do greater things than thou art a­ware of.

2. Manage all your discourses with reverent expressions and com­pellations.Diog. Laert. in Platon. p. 245. If it be a great part of common humanity [ [...]] to salute courteously those that wee meet: what dexte­rous affability; and most sweet lowly demeanour should wee exert and put forth to those above us? Paul in his conference with Porcius Fe­stus salutes him with great respect. Most Noble Festus, Act. 26.25. I speak the words of truth and soberness. Grace expells not the due distance of nature. Rebuke not an Elder, saies the Apostle,1 Tim. 5.1. but intreat him as a Father, that hee may see thou desirest and longest, that hee may be begotten to God. Mark how Naamans servants treated their Master, with what submissive reverence did they bespeak him in that matter of his washing in Jordan. My Father, 2 King. 5.13. If the Prophet had bid thee do some great thing, wouldest thou not have done it, &c? Abraham hearkened you know to the voice of his wife, at the command of God, in the case of Hagar, Gen. 21.12. and the Spirit of God takes notice of the tem­per of Sarah, and commends her for it,1 Pet. 3.6. that shee called her husband Lord. And that I may give an instance in all three relations, if wee consult the circumstances of the Text, wee shall finde it probable,Gen. 11.31. & 12.1. that Terah the Father, hearkened to Abraham his Son, as to his departure out of an Idolatrous Country. For the voice of God came to Abraham a­lone, bidding him to go out of Ur of the Chaldees, Josh. 24.2. to a Land that hee would shew him. Nebuchadnezzar that great and mighty Monarch did not reject that pious and savoury counsel which was given him by Da­niel his captive-servant within his Palace.Dan. 4.27. Job likewise a man of great [Page 212] possessions in the East,Iob 31.13. did not despise the cause of his Man-servant or his Maid servant, when they contended with him. Humble, modest, and reverent behaviour may have notable influence into Superiors. It is controverted by Seneca whether or no a childe may not heap greater benefits upon a Father,Senec. de Bene­fic. l. 3. c. 35. than he had received from him. It may be clearly stated in the Affirmative; if he should be a means of turning him unto God. The Father begets his Son to a miserable and mortal life: the Son begets his Father to that life which is glorious and e­ternal.

There remain yet four general Directions respecting all Relations.

1. Insinuate thy self into their affections. Let them know, that thou hast no design upon them, but to make them happy. Indeavour to perswade them that thou hast no private end, only their everlasting good. Winde into their hearts, screw thy self into their affections, and thou hast done half thy work.Max. Tyr. dis­sert. 10. Ed. Heins. 1607. [ [...]] Nothing so inimical to love as fear and necessity. When all jealousies of any sinister ends are blown away, then exhor­tations and counsels go down comfortably. When persons are con­vinced and satisfied that in all our Applications we study their bene­fit and profit, this opens an effectual door to all the means that we shall use.Rom. 1.11. Thus the Apostle accoasts the Romans, I long to see you, that I may impart unto you some spiritual gift. Thus he facilitates his way to the Philippians. Phil. 1.8. God is my record, how greatly I long after you all in the bowels of Jesus Christ [ [...]] wee do even naturally respect and re­verence such as bring that which appears profitable to us;Simplicius in Epictet. c. 38. p. 217. Ed Salm. especially when Superiors carry themselves with courteousness and kindness. For most men delight to be honoured and esteemed by them that are above them [ [...]] for the hope that they conceive of some special profit to be received from them.Arist. Ethic. l. 8. c. 8. The case varies not in spiritual mat­ters. Labour then to gain their love, their good esteem, and the work will thrive beyond expectation.

2. Study to convince them by rational Arguments [ [...]] perswasion is the daughter of love and reason.Man. Tyr. dess. [...]0. Our affections indeed most times are first wrought upon, we are so sensual by nature. When thou art once gotten into their hearts, then press them with weighty Arguments drawn out of Scripture; argue with them about the folly of sin. See how Job handles the matter with his wife about murmuring and impatience against God.I [...]b 2.10. What? shall wee re­ceive good at the ha [...]d of God, and not evil? Let them know that all the [Page 213] waies of God are pleasant waies, and all his paths are peace.Prov. 3.17. That the path to Heaven is a most sweet path to walk in. Shew them the beauty of Christ, the glory of Christ, draw aside the curtain, and unvail the mysteries of free-grace before their eyes. Let them behold the Image of that blessed Saviour pourtrayed in Scripture. As the Spouse did to the Daughters of Jerusalem, run over all the excellencies of Christ, and then conclude, Hee is al [...]ogether lovely. This is my Beloved, Cant. 5.16. and this is my Friend, O Daughters of Jerusalem. Tell them what expe­rience you had of the blindness, nakedness, miserableness of your own condition formerly, when you were as they are now; that you then thought of Religion, as they do; that it was but a peevish, foolish, un­necessary strictness. Tell them how the case is mended with you, how admirably through mercy 'tis altered.

3. Let your conversation be very exemplary; so that, what you per­swade, may be strongly confirmed by your own Example. Both vice and vertue are learned by Presidents. Alexander in his manners and gate did imitate his Master Leonides, as long as he lived.Hieron. ad Laet. p. 56, 57. [Nihil in te & in patre suo videat, quod si fecerit peccet] Let thy childe behold no­thing in thy walking, which if followed may prove sinful. Be an ex­ample to others of holiness,Id. P. 101. that they may not offend by the authori­ty of thy Name. Though thy precepts be short and concise, let thine actions, exemplifying those precepts, be constant and perpetual.Max. Tyr. dess. 15. De­ny your selves sometimes in the injoyment of lawful things, which may not be expedient before Carnal Relations, when you are upon this work. Let Wives, saies the Apostle Peter, 1 Pet. 3.1, 2. win their husbands by their holy conversation. Walk so meekly, so obediently, so winningly by an amiable deportment, that a wicked drunken husband may see the picture of grace in the life of a wife, and may be forced to confess, that grace of a truth dwelleth in her.1 Cor 7.16. Many times the unbeleeving husband may be saved, even in this sense by the beleeving wife, & vice versâ. David profest that he would walk in his house with a perfect heart. Psal. 101.2. As the water follows the finger in the Clay: so may thy example lead them on to the things of God. There is a secret reverence and awe upon the hearts of others; when any in the family do walk worthy of the Gospel unto all well pleasing.

Fourthly and lastly, After thou hast used all these fore-mentioned directions (which lye couched in the bowels of these words in the Text [my hearts desire is, that Israel may hee saved] For if he did heartily desire their good, as he profest, then he would use all good means proper and proportionable to that end. But then hee adds, [Page 214] his prayer to God for the same purpose, and so must thou) follow the example of our holy Apostle; Alas all thy instructions without prayer will do no good. Go to God to sanctifie all, and to perswade their souls that you have a most single and sincere aim at their everlasting salvation. Pray apart for them, and if the condition of thy Relations will admit, pray with them, and therein couch some sweet reflections upon their souls. Elijah when he was in prayer with company, cries out,1 King. 18.37. O Lord hear mee, that this people may know that thou art the Lord God. Joh. 17.20. & 18.1. Our blessed Lord also in that heavenly prayer to the Father makes most sweet and ardent mention of his Disciples who were pre­sent with him.Job 1.5. Job, he sacrificed for his children, he sent for them, and sanctified them, and offered burnt offerings according to the number of them all; To teach us to pray for children distinctly one by one. A­braham he begs of God,Gen. 17.18. Prov. 31.2. Oh that Ishmael might live in thy sight, and Bathshebah shee calls Solomon the Son of her vows. Austin was the childe of Monica's prayers and tears. Ask counsel of God, as Ma­noah did,Iudg. 13.8. that he would be pleased to teach you what you must do with your children. Beg of God wisdome and direction, that he would or­der providential seasons for their good; let that be your great request in secret; Oh that such a childe, such a servant might be pull'd as a fire­brand out of the fire, Iude 23. and brought home to God. Should ye have the wisdome of Angels, if God do not come in to your help, all your labour will be in vain. Cry out with the poor man in the Gospel. Lord have mercy on my Son, Mat. 17.15. for he is sore vexed; for oft-times he falleth in­to the fire, and oft into the water, sometimes into one sin, sometimes into another, whereby his soul incurs fearful and terrible dangers. Commend thy childe to God, whom thou hast begotten to death and damnation, unless wonderful mercy interpose it self. Sprinkle him with the holy water of melting tears; beg of God that he may be de­livered from the wrath to come by his Almighty Arm. Petition ear­nestly for the pardon of those sins, for the rooting out that spiritual wickedness, which thou hast been the means to propagate. Pray it out, fast it out, weep it out before God. Such Devils go not out without fasting and prayer.

Now I shall make some brief Application of the whole, and so con­clude.

Use 1. In the first place, hence we learn the diffusive nature of ho­liness;2 King. 4.3. it is like the widows Oil, that filled all the vessels of her neigh­bours. He that is holy, is [...], like unto God himself for communi­cat [...]veness, as well as for purity in his small degree and measure; The [Page 215] language of a Saint is, Come, let us sing praise,Psal. 95.1, 2. let us come before his presence with thanksgiving. Come yee, Isa. 2.3. and let us go up to the Mountain of the Lord, to the house of the God of Jacob, and he will teach us of his waies, &c.

Use 2. To reprove such as do not perform their utmost, that do not improve their skill and endeavour to the height in this excellent work. Every childe is born an heir of Hell, and wilt thou use no means to de­liver his soul from death, and to pull him out of the jaws of the Devil? Oh thou ungodly Father, that like Gallio, takest no care in this matter, God will require the blood of thy childe, and the blood of thy servant at thy hands one day. Dost thou love thy childe? a Heathen will teach thee thy duty, To love, saith hee,Arist. Ethic. l. 2. c. 4. is [ [...]] to desire good things for such, and according to the utmost ability to endeavour to accomplish them. There i [...] but one good thing that is absolutely necessary for thy childe, and that is, a happy union to God. What hast thou yet done to the effecting of that? Many are eagerly bent upon those designs, how their children,Sueton. in Ca­lig. c. 42. like Caligula in the Historian, may tumble in a room full of gold, but take little pains for the gold of Ophir, Prov. 3.14 15. and that wisdome which is far above Rubies. Know, that all the sins of Relations under your charge that are not reproved and corrected for, will become yours. Every drunken fit of thy servant will be counted thine to answer for. Every turn of plea­sure that thy children and servants take in the fields upon Gods holy day, with thy approving connivance,Isa. 58.13. 2 Ep. Ioh. 11. will turn to thy account at the great Tribunal. If thou wouldest finde favour with God, labour to di­vert them from the waies that lead to the chambers of death. He that neglects his duty herein, does what in him lyes to damn his childe and himself too. As if he were in league with death, in covenant with Satan,Isa. 28.15. and with Hell were at an agreement; as if it were a laughing matter for himself, and all his Relations to fall into the bottomless pit of fire and brimstone. Oh how many families are the filthy cages of unclean birds, like so many hog-styes and sinks of all manner of abominations! Wee can scarce walk the streets, but we shall hear swearing and cursing, and polluting Gods holy Name, and many obscene and filthy speeches, and see great wickedness committed even by young striplings; and this is because they are not instructed and taught the fear of the Lord at home by their Parents and Rulers. There be many ruffling Gallants in our times, that look upon holiness as a crime, and count it their bravery to go towards Hell with open mouth, with a full swinge, that swim down the Rivers of Riot and Luxury into the dead Sea.1 Pet. 2.13. That are so far from [Page 216] reproving others for sin, that they commend and incourage them ra­ther, that have much ado to bear with servants that perform excellent service,1 Pet. 4.4. Sueton. in Ne­rone. c. 5. if they will not drink healths, and be debaucht as well as them­selves, more like Nero than Christians. If their children serve Satan never so much, they matter it not; so they do not ruine their Patrimo­ny. No wonder that their children be profligate and vile, that have such sad examples. The Spirit of God takes notice, that Ahaziah was a wicked man,2 Chron. 22.3. and gives this for the reason. His Mother was his coun­sellour to do wickedly. Such as will be angry rather, if their Relations do not walk in the waies of sin,Aelian. de ani­mal. l. 5. c. 16. Rom. 3.13. like the Wasps in the Naturalist, that dip their stings in the poison of Vipers. Their angry tongues are tinctured in the venome of sin. Oh how much good might a Theophi­lus do! when greatness and holiness run in a blood, how would the generations to come rise up and bless them? how much honour might they bring to God? how would Religion flourish? how would our fields bring forth peace, and our streets run down with rivers of Righteous­ness?

3. Hence we learn the horrible sin of such that cause others to do wickedly, that egge on others to the commission of sin, that encourage children to prophane the Sabbath, to lye, and swear, and seem to ap­prove of, delight and rejoyce in it. Who knowing the judgement of God (that they which commit such things are worthy of death) not only do the same, Rom. 1.32. but have pleasure in them that do them.

4. Hence we may infer, what great wisdome is requisite in manag­ing those means that are proper and useful in order to the salvation of our Relations, what integrity of heart, what sincerity, what holy con­tempt of the scorns of this wicked world. Dost thou take upon thee the study of wisdome,Epictet. c. 29. saies the Stoick, prepare thy self speedily [ [...], to be laught to scorn] and expect that many should mock at thee? how much greater is the depravation of mens hearts since the fall in opposition to true holiness. Many a bitter taunt and scoff must thou go under, but in wisdome pass it by, regard it not, you work for souls. One soul begotten to God is better than the gaining of whole Kingdomes and Empires.

5. To such as live under holy Rulers and Governours of families, that you would highly esteem them for their labour of love; that you would count it a singular mercy that God hath given any of you a holy Father, or a holy Mother, such as have spent many an hour in secret for thy good, that have sought it earnestly at the Throne of Grace, that thy life might be hid with God in Christ. Look upon their in­structions [Page 217] as so many Pearls,Prov. 1.9. their Reproofs as so many Rubies to wear about thy neck. Not to be reproved in the way of sin is a great judge­ment.Hos. 2.6. To have these Thorns and Briars cast in the way to our sinful lovers, is a great mercy. Oh how many blessings do children injoy by means of praying-parents? count it a great and an admirable favour from God.

6. To such as are employed and exercised in this excellent duty and study, to perform it conscientiously. Who seriously endeavour, that their yoak-fellows may be the Spouses of Christ, their posterity the children of our heavenly Father, their servants the freemen of Christ, their kindred of the Blood-Royal of Heaven. Let mee say as our bles­sed Lord to Zacheus, This day is Salvation come to this house. This day hast thou fellowship with the Father and with the Son. The God of Heaven goes along with thee. Though thou dost not see the desired fruit of thy labour at present, do not despond, the work is Gods. It is like to some of those seeds, which sown in the earth will not come up, till the second Spring.Iames 5.7. The husband-man waiteth for the precious fruit of the earth, and hath long patience for it, until hee receive the early and latter rain. It is often seen that there is a mighty Power of God going along with such constant endeavours; at length the dili­gent hand may make thee rich. The Grace that dwelt in the Grand­mother Lois, in the Mother Eunice, dwelt afterward in their little Son Timothy. Though God is not tied by any bond of nature,2 Tim. 1.5. yet fer­vent prayer is of a high esteem in the sight of God. The use of means directed by God, is a hopeful sign of mercy intended; where God chu­seth to the end, he ordains to the means. He hath chosen us to be holy, that we might be glorious.Ephes. 1.4 11. However God deal with you in that parti­cular request, yet be sure your care and pains will not lose a signal re­ward; your prayers shall return into your own bosome, and I tell thee, God watcheth over such a family in a way of mercy and peace. His eye of grace is toward thee; his holy hand will uphold thee; his heart will bless thee. Unto his good pleasure, commit thy self, and wait the successe; go on and prosper thou blessed of the Lord.

THese words may well be treated on without much Pre­face,Rom. 16.24. 1. Cor. 16.23, 24. 2 Ep. 13.14. Gal. 6.18. there being nothing in them, which speaks any dependance upon, or connexion with any thing that went before. Some form of Benediction we finde used by this Great Apostle, at the conclusion of every Epistle; and accordingly having driven his excellent design in this to the Church of Ephesus, to a full period or issue; hee first makes an affectionate address to God, and to the Mediator in their behalf, v. 23. Grace be to the Brethren, and love with Faith from God the Fa­ther, and the Lord Jesus Christ, and then leaves his Apostolical Bene­diction upon them, v. 24. Grace be with all them, that love our Lord Jesus Christ in sincerity: Or, The blessing of the Eternal God be up­on all the sincere-hearted Christians amongst you, for so I look upon the latter words of the verse, as a Periphrasis of all real Christians; Love to Christ being as essential to the Christian, as the Rational Soul is to the man. The only difficulty in the words, that will require our stay, is to inquire, what is meant by [ [...]] in Sincerity, some refer it to the [ [...]] Grace mentioned at the beginning of the verse, as if it had been read [ [...]] unto Incorruption, or to bring them to eter­nal life, or until they come to a state of Immortality. So many of the Antients, and of the Modern Interpreters, Beza, Tremell [...]us, and others.

Others read it, in Conjunction with the love of the Lord Jesus Christ, making it a qualification, or a discriminating note of that love, which is sound, real, and sincere from that which is but pretended, counterfeit, and easie to bee corrupted, by every difficulty and temptation; And ac­cordingly they translate, some [in incorruptione] others [absque] a third sort [amare non vitiato nec culpato.] All to the same sense with our English Translation, In Sincerity.

There are others who consider this phrase apart by it self; some explaining it by purity of heart, and conversation; others as denoting thereby the duration of love [tam prosperis quam adversis, or] both in good and bad times. Piscator makes it a distinct branch of the Apostles Prayer, as if hee had said, Grace bee with all them, &c. and life eternal; Taking no notice of the Preposition that is added, and varies the Con­struction. 'Tis the conjecture of a Learned Divine, That the Apostle in adding this clause, hath some reflection on the Gnosticks, who had mingled themselves with the Christians of Ephesus; And were, what­ever they pretended, neither pure in their love to Christ, having mix­ed his Doctrine with abominable corruptions, nor yet sincere and lasting therein, being ready upon every blast of persecution that did arise, to deny him, and Apostatize from him; I shall for the present with Musculus, leave the matter indifferent, not only which of the two first, but of all the other fore-mentioned Opinions is fixed upon, finding no cause so far as concerns my present purpose to be peremptory in either. The Apostle doubtless meaning none else by lovers of Christ, but such whose hearts were sincerely and intirely affected, to him, whether hee intended to characterize them any further by [ [...], or no] which, I presume,1 Cor. 16.22. Joh. 14.15, 23. & 21.15, 17. 1 Pet. 1.8. might easily be manifested from other parallel pla­ces (where this grace is mentioned and understood properly, having no additional qualification made thereto;) and from the design of the words themselves, for certainly he would not so solemnly have intitled the rotten-hearted Hypocrites, that did only pretend love to Christ, un­to the Benediction of the great and blessed God. And if that stand good, wee have enough for our purpose, and more need not bee contended for.

Let this suffice then for their meaning. The subject matter of them, whether you look to the first clause, or the last, is very Noble, and might well deserve a large consideration; but I am confined to this single use of them, which is, to make them the Foundation of these two cases of Conscience.

What are the genuine Characters of a Souls sincere love to Christ? [Page 220] And how may that love to him bee kindled and inflamed?

And there are but two or three things, that I desire to suggest, and then wee shall immediately begin to treat upon them in their order.

1. Let it be considered, that there is a vast difference between these cases, and such others as do refer only to lower duties. When we in­quire after the sincerity of our love to Christ. It's all one as if we were up­on the search, whether we are Christians, yea or not; And whether con­sequently our portion doth lye in the Divine Promises or Threatnings; And what is our immediate duty, that all other set aside, we must at­tend unto? And again, when wee seek for directions to help us unto the love of Christ, our inquiry is not, how wee may order this or that inferiour action, but how wee may attain to saving Religion, and Chri­stianity; How wee may escape the great damning sin of the world, and intitle our selves to the love of God and Christ, and to all the rare pri­viledges, which belong to the Communion of Saints. In a word, to the Grace of God here, and to Eternal Life hereafter. See 1 Cor. 2.9. James 1.12. & 2.5. John 14.21.23.

2. Let it be considered, that it is not the distinct resolution of these cases that will be of final advantage to any person, unless there be added to the former an impartial soul-searching examination of them­selves; and to the latter, (as the case shall require) a conscientious practice; The resolutions given to cases of conscience about the right performance of duties, being nothing else, but the bare providing the food or physick; And again, the discoveries of mens states thereby, being but the presenting looking-glasses to them; neither of which are effectual, or do any good, but to such as faithfully use them.

3. Let mee humbly minde you, that the more uncertainty you are at, touching your estates, when you have examined them by the Characters, the more diligence you are concerned to use in the practice of the Di­rections. And let mee add this, That where you cannot undeniably, and demonstratively conclude, the sincerity of your love (which I think few in compatison, on this side of Heaven can) there you must never lay by the advice about the last case; no not although your probabilities should be great, it being at the worst but an easie and sweet trouble to be still doing this great work over again, whereas it's irrecoverably dan­gerous and desperate upon presumption, that we have done it already, to leave it wholly neglected: And I beseech you, remember this useful Rule, That in all Trials, which Christians make about Grace, It is sa­fer to want credulity, than to be over hasty therein.

The cases are two, and very fit to follow each other in the order, [Page 221] that is given to them. I begin with the first.

What are the genuine Characters of a souls sincere love to Christ?

And in order to the Resolution thereof, I must premise these several Propositions.