Thirty-Six Sermons

AD AULAM.

Sermon XVI.

Newport, in the Isle of Wight, Novemb. 1648.

1. T Here is scarce any other provocation to the performance of any duty so prevalent with men, as are the examples of such as have performed the same before them with glory and success. Because, besides that the same stirreth up in them an emulation of their glory, and cheereth them on with hopes of like success: it also clean taketh off that, which is the common excuse of sloth and neglect of duty, the pretension of Impossibility. The Apostle therefore, being to confirm the minds of these Hebrews with constancy and patience in their Christian course, against all discouragements whatsoever▪; setteth before them (in the whole former Chapter) a multitude of examples of the famous worthies of former times: who by the strength of their faith had both done and suffered great things with admirable patience and constancy, to their immortal honor upon earth, and eternal happiness in heaven. To the end, that compassed with such a cloud of Witnesses, they might think it a shame for them to hang back, and not to dare (especially having w • ithal so rich a Crown, laid ready at the Goal for them, to invite them thereunto) to run with all possible cheerfulness that race, when they had seen so many so happily to have run before them, verse. 1. of this Chapter.

2. Yet this great cloud of examples they were but to look through, (as the Medium ) at another and higher Example; that of the bright Son of righteousness himself, Jesus Christ: whom they are to look upon, as the proper object, to terminate their thoughts; and whereon finally to fix their meditations. Looking unto Jesus. &c. verse 2. Which example, recommended to them first from the completeness of the person, (who is at both ends of the race, the Alpha and the Omega; the 〈 in non-Latin alphabet 〉 , and the 〈 in non-Latin alphabet 〉 too; he that giveth the Law at the start, and he that giveth the prize at the goal; the author and the finisher of our faith ) is there also further amplified. First, from the things he suffered. Such, as than which none more grievous to flesh and blood; Torture, and Ignominy; the Cross, and the shame. Secondly, from the manner of his suffering. Not patiently only, enduring; but stoutly too, despising them: He endured •• e Cross and despised the shame. Thirdly, from the issue and consequents of his sufferings, which were in lieu of the pain, Joy; of the shame, Glory. To intimate to these Hebrews, that as it behooved Christ, first to suffer, and then after to enter into his glory: So, if they desire to come to the same end he did, and to reign with him; they must resolve to take the same way he did, and to suffer with him.

3. Having used so strong a motive, and pressed it so high; you would think the Apostle needed not (as to this particular) to say anymore. But for all this he cannot yet manum de tabulâ: he insisteth still, and in this verse urgeth the due and frequent consideration of it, as a matter not only of great benefit, but of some kind of necessity also.

4. In which words, the Apostle, out of his great care of their souls health, dealeth with these Hebrews, as a faithful and skillful Physician should do. He showeth them the danger they are in, and the means how to prevent it. The danger, a spiritual 〈 in non-Latin alphabet 〉 , fainting and weariness of soul under the Cross. The means of prevention, frequent and effectual meditation of the Cross of Christ. The parts then of the Text are two: (answerable to those two main parts, whereunto the whole method of Physic is after a sort reducible) 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 , the one whereof treateth of the disease, the other of the remedy. We begin with the former, the disease: the former I mean, in the nature of the things (though not so in the placing of the words; ) and so first to be handled, in these words 〈 in non-Latin alphabet 〉 , &c. That ye be not wearied and faint in your minds. The full importance whereof we shall the better understand, by the explication of these four things: 1. The Malady; 2. The inward Cause thereof; 3. The Part affected; and 4. The Subject, Person, or Patient.

5. For the Malady, 〈 in non-Latin alphabet 〉 : that's Weariness, as we translate it. There is no burden, but a man would be willing to be eased of it, if he might: and all afflictions are burdens. But such a degree of Weariness, as implieth no more than the bare desire of rest and ease, falleth short of the notion of the word 〈 in non-Latin alphabet 〉 . It importeth such an extreme lassitude, as bereaveth a man of all his strength; putteth him beyond his patience, and taketh him quite off his work. When he is so overcome with the pressure of the burden that lieth sad upon him, that he doth succumbere oneri, is not able to bear it any longer, but would be rid of it, if he could, at any rate: that's 〈 in non-Latin alphabet 〉 . Or when he is so enfeebled by sickness, that he cannot in any wise brook to do the offices of his vocation as formerly he hath done, nor is able to stir out of his bed at all, nor well able to stir himself in it: that is 〈 in non-Latin alphabet 〉 too. The word is by St. James applied to the state of a sick person, brought very low, and in some extremity of sickness, under small hope of recovery. The Prayer of Faith, when other remedies f • il, 〈 in non-Latin alphabet 〉 , shall save the sick, saith he there.

6. So that the danger here feared by the Apostle was, lest these Hebrews meeting with such terrible difficulties, as Lions in the way, (

7. But then Secondly it may be demanded; Of this malady what might be the true Cause? (The inward Cause I mean: for what is the outward cause is apparent enough; to wit, the Cross. ) Or whence should this 〈 in non-Latin alphabet 〉 , this spiritual weariness proceed? That is answered in the Text too, in the word 〈 in non-Latin alphabet 〉 (The translations express it most what by faintness of mind:) the same word being again used a little after at verse. 5. and there also translated after the same manner; 〈 in non-Latin alphabet 〉 , My Son, despise not thou the chastening of the Lord: neither faint, when thou art corrected of him. The word properly importeth the loosening, slackening or dissolving of something that before was well knit together, fast and strong. The strength and firmness of a body, whether natural or artificial, consisteth much in the union of the parts, well compacted and knit together, and all the joints strung fast one to another. By the slackening, loosening, or disjointing whereof, the body on the other side cometh to be as much weakened. A House, Ship, Wagon, Plough, or other artificial body, be the materials never so strong: yet if it be loose in the joints, when it is put to any stress (as we call it) to any use where the strength of it is like to be tried, it will not endure it, but be ready to fall one piece from another.

8. Much of a man's strength, whereby he is enabled to travel and to work, lieth in his loins and knees, and in his arms and hands. Whence it is that by an usual Trope in most Languages, and so in the Scriptures too, those parts are very often used ( Genua, and Lacerti, &c.) to signify strength: and weakness on the contrary usually described by the luxation of those parts. The phrase is very frequent in Homer; when one of the Grecian or Trojan Chieftains had given his adversary some deadly or desperate wound, that he was not able to stand, but fell on the ground; to express it thus,

9. There is another Metaphor likewise often used by David, and sometimes elsewhere: which, as it very well fitteth with the word 〈 in non-Latin alphabet 〉 , so it serveth very well to express that feebleness or faintness of Spirit, (arising from fear and consternation of mind, when great troubles come upon us) whereof we now speak: namely, the melting of the heart, or soul.

10. In Psal. 107. They that go down to the sea in ships, when the stormy wind ariseth and lifteth up the waves, so as the vessel is tossed up and down, and the men reel to and fro, and stagger like drunkards, and are at their wits ends: he saith of them, that their very soul melteth away because of the trouble. My soul melteth away for very heaviness: in another Psalm, speaking of himself, and his own troubles. In Psalm 22. he joineth this and the other Metaphor both together; I am poured out like water, and all my bones are out of joint: my heart also in the midst of my body is even like melting wax. And so doth the Prophet Isaiah also: describing the great miseries and terrors that should be at the destruction of Babylon, by the Medes and Persians, he saith, that by reason thereof all hands shall be weakened ( 〈 in non-Latin alphabet 〉 again in the Greek) and all hearts shall melt. See also Ezek. 21. 7. to omit sundry other like.

11. For even as wax, which while it is hard will abide hard pressing, and not yield or take impression, when it is chafed or melted hath no strength at all to make resistance: And as the Ice, when the waters are congealed in a hard frost is of that firmness, that it will bear a loaden cart uncrackt; but as soon as a warm thaw hath fretted and loosened it, dissolveth into water, and becometh one of the weakest things in the world (it is a common Proverb among us, As weak as water: ) so is the spirit of a man. So long as it standeth firmly knit to God by a steadfast faith, (as David saith, O knit my heart unto thee, that I may fear thy name! ) and true to itself ( in seipso totus teres atque rotundus ) by adhering to honest, virtuous, and religious Principles: it is of impregnable strength against all outward attempts whatsoever. Si fractus illabatur orbis: if the weight of all the calamities in the world should come rushing upon him at once, it would be able to bear up under them all, and stand unruined amidst all those ruins. The spirit of a man is of strength enough to sustain all his infirmities.

12. But if the strength that is in us be weakness; oh how great is that weakness? If our spirits within us, which should be as our life-guard to secure us against all attempts from without, be shattered and dis-jointed, through distrust in God; or by entertaining fears and irresolutions so enfeebled, that it is not able to stand out when it is fiercely assaulted, but yieldeth the Fort to Satan and his temptations: that is to say in plain terms, if when any persecution or tribulation ariseth, we be scandalized and fall away either from our Christian faith or duty, forsake our standing, and shrink from the rules of true Religion, or a good conscience: this is the 〈 in non-Latin alphabet 〉 and the 〈 in non-Latin alphabet 〉 , the weakness and faintness ofmind spoken of in the Text.

13. We now see the Malady, both in the Nature, and in the Cause: both what it is, and whence it groweth. We are in the next place to consider the part affected. That the word 〈 in non-Latin alphabet 〉 discovereth: the mind, or the soul; (That ye be not wearied and faint in your minds, or souls. ) And this occasioneth another doubt: how it should be possible that worlaly tribulations, which cannot reach beyond the outer-man, (in his possessions, in his liberty, in his good name, in his bodily health or life ) should have such an operation upon his nobler part the soul, as to cause a faintness there. Our Apostle speaketh of resisting unto blood in the next verse, as the highest suffering that can be • all a man in this world. And our Savior telleth his friends, Luk. 12. that when their enemies have killed their bodies, (and from suffering so much, his very best friends, it seemeth, are not exempted;) they have then done their worst: they can proceed no farther; they have no power at all over their souls.

14. It is most true: they have not. And happy it is for us, and one singular comfort to us, that they have not. Yet our own reason, and every days experience▪ can teach us, that outward bodily afflictions, and tribulations, do (by consequent, and by way of sympathy and consent, and by reason of union; though not immediately and directly) work even upon the soul also.

15. For the Soul then (or Mind ) to be affected with such things as happen to the body, is natural: and such affections (if not vitiated with excess, or other inordina • y ) blameless and without sin. But experience showeth us farther (too oft • n, God knoweth) that persecutions, • fflictions▪ and such other sad casualties as befall the body (

16. It will sufficiently answer the doubt, to tell you, That persecutions and all occurrences from without, are not the chief causes, (nor indeed in true propriety of speech, any causes at all) but the occasions only of the souls fainting under them. Temptations they are I grant; yet are they but temptation: and it is not the temptation, but the consenting to the temptation, that induceth guilt. If at any time any temptation, either on the one hand, or the other, prevail against us: St. James teacheth us where to lay the fault▪ Not upon God by any means: for God tempteth no man. No nor upon the Devil neither, (let me add that too; it were a sin to belie the Devil in this:) for though he be a tempter, and that a busy one, 〈 in non-Latin alphabet 〉 , the Tempter, yet that is the worse he can do: he can but tempt us, he cannot compel us. When he hath plied us with all his utmost strength, and tried us with all the engines and artifices he can devise: the will hath its natural liberty still, and it is at our choice whether we will yield or no. But every man when he is tempted, saith he, (tempted cum affectu, that is his meaning; so tempted as to be overcome by the temptation) is tempted of his own l • st, 〈 in non-Latin alphabet 〉 , dra • n away and enticed. Drawn away by injuries and affrightments from doing good: or enticed by delights and allurements to do evil. It is with temptations on the left hand (for such are those of which we now speak) even as it is with those on the right: yield not, and good enough. My Son, saith Solomon, if sinners entice thee consent not, Prov. 1. It may be said also proportionably, and by the same reason; My Son, if sinners affright thee, comply not. The Common saying, if in any other, holdeth most true in the case of Temptations: No man taketh harm but from himself.

17. And verily in the particular we are now upon, of fainting under the Cross: it is nothing but our own fears, and the falseness of a misgiving heart, that betrayeth us to the Tempter, and undoeth us. 〈 in non-Latin alphabet 〉 &c. as he said. It is not any reality in the things themselves so much that troubleth the mind, as our over-deep apprehensions of them. All passions of the mind, if immoderate, are perturbations and may bring a snare: but none more or sooner than fear. The fear of man bringeth a snare, saith Solomon. And our Savior, Let not your hearts be troubled, neither fear: as if fear were the greatest troubler of the heart. And truly so it is: No passion ( not Love, no nor yet Anger if self, though great obstructers of Reason both) being so irrational, as Fear is. It maketh us many times do things quite otherwise than our own reason telleth us we should do. It is an excellent description, that a wise man hath given of it, Wisdom 17. Fear, saith he, is nothing else, but the betraying of the succors which reason offereth. He that letteth go his courage, forfeiteth his reason withal: and what good can you reasonably expect from an unreasonable man?

18. Seest thou then a man faint-hearted? Suspect him (I had almost said, Conclude him) false-hearted too. It is certainly a very hard thing, if at all possible, for a Coward to be an honest man: or a true friend either to God or man. He is at the best but 〈 in non-Latin alphabet 〉 , a double-minded man: but God requireth simplicity and singleness of heart. He hath a good mind perhaps to be honest, and to serve God and the King, and to love his neighbor and his friend; and if he would hold him there, and be of that mind always, all would be well. But his double mind will not suffer him so to do. He hath a mind withal to sleep in a whole skin, and to save his estate, if he can, howsoever. And so he becometh 〈 in non-Latin alphabet 〉 , fickle and unstable in his ways; turneth as the tide turneth: There is no relying upon him; no trusting of him. Jethro well considered this, when he advised Moses to make choice of such for Magistrates as he knew to be men of courage, they that were otherwise, he knew could not discharge their duty as they ought, nor continue upright. And when our Savior said to his Disciples, Luke 12. Isaiah unto you my friends, Fear not them which kill the body: He doth more than intimate that such base worldly fear cannot well consist with the Laws of true friendship.

19. I insist somewhat the more upon this point, because men are generally so apt to pretend, to their own failings in this kind, the outward force offered by others: supposing they have said enough, to excuse what they have done, when they have said, they did it by compulsion. As if any man could be master of another's will, or enforce a consent from him without his consent: which carrieth before it a manifest contradiction. Indeed, if we suffer what we should not, without any our provocation; that is not our fault, because it is not 〈 in non-Latin alphabet 〉 it is not in our power to help it. But if we do what we should not, upon what inducement so ever we do it, we must bear the greatest part of the blame ourselves: because it is our doing still.

20. For a man then, when he hath been frighted out of his conscience and his duty, and done amiss, to say, I was compelled to do it against my mind, I could neither will nor choose, and thelike: are, as the most common, so the most vain and frivolous excuses in the world. Not only false, but ridiculously false, and such as carry their confutation along with them: fig-leaves so thin, that anybody may see through them. For tell me, thou that sayest thou wast compelled to do it against thy mind: If thou hadst been minded to have withstood the pretended compulsion, and hadst continued in that mind; whether such compulsion could have taken effect or no? Thou that sayest, thou couldst neither will nor choose? was it not left to the choice of thine own will, whether thou wouldest do that which was required, or suffer that which was threatened? And didst not thou then, when thou mightest have chosen, if thou wouldest, to suffer the one, rather choose to do the other? Qui mavult, vult. Sure it is the Will evermore, that determineth the choice in every deliberation. It is manifestly absurd therefore, for any man to pretend that thing to have been done by him against his will; which (how hard soever the choice was) he yet chose to do.

21. If these Allegations would serve the turn, or that we had any good warrant to decline suffering evil by doing evil: those glorious Martyrs and Confessors, so much renowned through the Christian world for their patience and constancy in suffering persecution, and laying down their lives for the testimony of faith and a good conscience, were a generation of very silly men. Who never had the wit to save their lives, when they might have done it with some little compliances with the times; and if their consciences had smitten them for so doing, licked themselves whole again by pleading Compulsion.

22. Unless then we will condemn those blessed souls, whose memories we have hitherto honored, not only of extreme folly; but of foul self-murder too, in being prodigal of their lives to no purpose, and casting away themselves willfully when they needed not: we must needs acknowledge, That therelieth a necessity upon us, if we will be Christ's Disciples and Friends, to deny our selves, our lusts, our interests, our fortunes, our liberties, our lives, or if there be anything else that can be dearer to us: rather than for fear of anything that can befall us in any of these, consent to the least willful violation of our bounden duty either to God or our Neighbor; That no force or violence from without, no straits we can be driven into by any conjuncture of whatsoever circumstances, can make it either necessary for us to sin, or excusable in us to have sinned; That we are bound by virtue of Christ's both example and command, to take up any cross that it is his good pleasure to lay before us, and to bear it as long as he pleaseth, with patience, cheerfulness, and courage; That if we grow weary of it, and faint in our minds, so as to cast about how we may work ourselves from under it by such means, as we have no clear warrant from him for: we must answer wholly for it ourselves, and cannot justly charge it upon any other person or thing, than upon our own selves, and our own base cowardice. That for us.

23. To return now to these Hebrews: the Persons in the Text; and the last of the four particulars proposed from that part of the Text. It may be demanded, with what reason the Apostle could entertain the least suspicion of such men's shrinking and fainting under the Cross: who had already given such good proof of their constancy and courage, in some former, and those no small conflicts neither? Nay, of whose Christian patience and magnanimity himself had given a very ample testimony a little before in this very Epistle: how they had endured a great fight of afflictions, and had been made a gazing stock both by reproaches and afflictions, suffered the spoiling of their goods; and not only suffered it, (patience perforce) but suffered it joyfully. Yet you see for all this, how urgent he is upon them still, in the remainder of that tenth Chapter, in the whole next, and in a great part of this, both before, in, and after the Text; by admonitions, exhortations, examples, and other topiques, artifices, and insinuations of great variety: not to cast away their confidence; to hold fast their profession without wavering; to run with patience the race that was set before them; to take heed they be not wearied, and faint in their minds.

24. Not to say positively, that he had of late observed something in some of them, that might perhaps give him some particular cause of suspicion more than ordinary: although there be some passages in his discourse (especially at the fifth verse) that seem to carry a sound, as if something were not right with them. If we do but look upon some general considerations only: we shall see reasons enough, why the Apostle (notwithstanding his approving of their former carriage) might yet be jealous over them with a godly jealousy in this matter.

25. First, he knew not ( persecutions ever attending the Church as her lot) but they might; and (Christ having foretold great tribulations shortly to come upon that Nation) it was very like they should meet with more and stronger trials, than they had ever yet done. It was indeed, and by the Apostles confession, a great trial of afflictions they had undergone already; and they had received the charge bravely, and were come off with honor and victory: so that that brunt was happily over. But who could tell what trials were yet behind? These might be, for ought they knew, (or he either) but the beginnings of greater evils to ensue. You have not resisted unto blood, saith he, in the very next words after the Text: as if he had said, You have fought one good fight already, and quit yourselves like men: I commend you for it, and I bless God for it. Yet be not high-minded, but fear: you have not yet done all your work; your warfare is not yet at an end. What if God should call you to suffer the shedding of your blood for Christ, as Christ shed his blood for you? You have not been put to that yet: but you know not what you may be. If you be not in some measure prepared even for that also, and resolved (by God's assistance) to strive against sin, and to withstand all sinful temptations, even to the shedding of the last drop of blood in your bodies, if God call you to it: you have done nothing. He that hateth not his life, as well as his House and Lands, for Christ and his Kingdom, is not worthy of either. Sharp or long assaults may tire out him that hath endured shorter and easier. But he that setteth forth for the goal, if he will obtain, must resolve to devour all difficulties, and to run it out: and not to faint or slug, till he have finished his course to the end; though he should meet with never so many Lions in the way.

26. Secondly, so great is the natural frailty of man, so utterly averse from conforming itself entirely to the good will or pleasure of Almighty God, either in doing or suffering: that if he be not the better principled within (strengthened with grace in the inner man) he will not be able to hold out in either; but every sorry temptation from without will foil him, and beat him off. Be not weary of well-doing, saith the Apostle, Gal. 6. for in due time we shall reap if we faint not, 〈 in non-Latin alphabet 〉 , (the same word again.) Weariness and faintness of mind we are subject to (you see) in the point of well-doing: But how much more then in the point of suffering; which is of the two much the sorer trial?

27. Marvel not, if ordinary Christians, such as these Hebrews were, might be in danger of fainting under the Cross: when the most holy and eminent of God's servants, whose Faith, and Patience, and Piety are recorded in the Scriptures as exemplary to all posterity, have in their failings in this kind bewrayed themselves to be but men, 〈 in non-Latin alphabet 〉 , subject to passions of fear and distrust, even as others. Abraham the Father of the Faithful, of so strong Faith and Obedience, that he neither staggered at the promise of having a Son (though it were a very unlikely one, at that age) through unbelief; nor stumbled at the command of sacrificing that Son (though it were a very hard one, having no more) through disobedience: yet coming among strangers, upon some apprehensions that his life might be endangered if he should own Sarah to be his wife, his heart so far misgave him through human frailty, that he shown some distrustfulness of God, by his doubting and dissimulation with Pharaoh first, and after with Abimelech, Gen. 13. and 20.

28. And David also so full of courage sometimes, that he would not fear, though ten thousands of people, whole Armies of men, should rise up against him, and encompass him round about; though the opposers were so strong and numerous, that the earth should be moved and the mountains▪ shake at the noise thereof: yet at some other times, when he saw no end of his troubles, but that he was hunted like a partridge upon the mountains day after day, and chased from place to place perpetually, that he could rest nowhere; his heart began to melt and to faint within him. And although he had a promise from God of succeeding in the Kingdom, and an anointing also (as an earnest) to confirm the promise: yet it ran strongly in his thoughts nevertheless, that he should perish one day by the hands of Saul. Insomuch that in a kind of distrust of God's truth and protection, he ventured so far upon his own head, (never so much as asking counsel at the mouth of God) as to expose himself to great inconveniencies, hazards, and temptations, in the midst of an hostile and idolatrous people. The good man was sensible of the imperfection, acknowledgeth it an infirmity and striveth against it, Psal. 77.

29. But of all the rest, St. Peter ( 〈 in non-Latin alphabet 〉 as Chrysostom often styleth him) a man of great boldness and fervency of spirit, betrayed the greatest weakness. Who, after so fair warning so lately given him, and his own so confident profession of laying down his life in his Masters quarrel: yet within not many hours after, when he began to be questioned about his Master, and saw (by the malicious and partial proceedings against the Master ) how it was like to go with him, if he were known to have such a near dependence upon him; became so faint-hearted, that (contrary to his former resolutions and engagement) he not only disowned him, but with Oaths and Imprecations forswore him. Such weakness is there in the flesh, where there is yet left some willingness in the spirit: that without a continual supply of grace, and actual influence of strength from above, there is no absolute stedfastness to be found in the best of the Sons of men.

30. Yet is not our natural inability to resist temptations (though very great) the cause of our actual faintings so much (because of the ready assistance of God's grace to relieve us, if we would but be as ready to make use of it) as a third thing is: To wit, our supine negligence; that we do not stand upon our guard as it concerneth us to do, nor provide for the encounter in time: but have our Arms to seek when the Enemy is upon us. As Joseph in the years of plenty laid in Provision against the years of dearth: so should we, whilst it is Calm, provide for a Storm; and whilst we are at ease, against the evil day. It is such an ordinary point of wisdom in the common affairs of life, for men to be provided of all necessaries befitting their several occasions, before the time they should use them: that he is rather derided than pitied, that having time and means for it, neglecteth so to do. The Grasshopper in the Fable had the merry Summer: but the Pismire fared better in Winter. If in our prosperity we grow secure, flattering ourselves in our own thoughts, as if our hill were so strong that we should never be removed: if then God do but turn his face from us, yea, but a little, and send any little change upon us; we shall be so much the more troubled at the affliction when it cometh, by how much the less we expected it before. Our unpreparedness maketh a very little affliction sometimes fall very heavy upon us; and then it foileth us miserably, and soon tireth us out: and so we suffer by our own negligence.

31. To which add in the fourth place, that which many times followeth upon such our neglect; God's deserting of us, and withdrawing the ordinary support of his grace from us. And then as the Philistines over-mastered Samson, when his strength was departed from him: so will temptations us, when we are left to wrestle with them by our own strength alone, without the special grace of God to assist. It is by Faith that we stand, if we do stand; ( This is the victory that overcometh the world, even our Faith: ) But it is by the grace and power of God, that our Faith itself standeth. Take that grace away, and our faith faileth; and then our hearts fail: and then there is neither courage, nor patience, nor obedience, nor anything else that good is in us. At least, not in that measure, as to render our ways (during that estate) either acceptable to God, or comfortable to ourselves: until it shall please him to renew us unto repentance, to give us the comfort of his help again; and to establish us afresh with his free spirit and grace.

32. Of whose most holy and wise dispensations, although we be neither able nor worthy to apprehend any other reason, than his own will, nor to comprehend that: (for his spirit breatheth where and when it listeth, and we know not ( antecedently ) either why, or how: yet are we well assured in the general, that the Lord is righteous in all his ways, and holy in all his works. Yea, and we find by the blessed consequents many times, that the very withdrawing of his grace, is itself a special act of his grace. 1. As, when he hath thereby humbled us to a better sight and sense of our own frailty: so was Hezekiah left to himself in the matter of the Ambassadors that came from the King of Babel. 2. Or checked us for our overmuch self-confidence, as Peters denial was a real rebuke for his over-bold protestation. 3. Or brought us to acknowledge with thankfulness and humility, by whose strength it is that we have hitherto stood. ( My strength will I ascribe unto thee, Psal. 59.) 4. Or taught us to bear more compassion towards our brethren and their infirmities, if they hap to be overtaken with a fault, and to restore them with the spirit of meekness: considering, that even we ourselves are not such as cannot be tempted. Or wrought some other good effect upon us some other way,

33. Since then great and lasting afflictions are strong trials of men's patience and courage; and their inability to bear them, great, through the frailty of nature, is yet by their own personal default and supine negligence, much greater; and without the support of God's grace, (which as he is no ways bound to give them, so he may, and doth, when it pleaseth him, take from them ) their spirits are not able to bear up under the least temptation: you will grant the Apostle had great reason to fear, lest these Hebrews, notwithstanding the good proof they had given of their Christian constancy in some former trials, should yet be weary and faint in their minds under greater sufferings. And consequently how it concerneth everyone of us, whatsoever comforts we may have of our former sufferings and patience (whereof, unless God have the whole glory, our comfort sure will be the less;) yet to be very jealous of our own treacherous hearts, and to keep a constant watch over them that they deceive us not: not to be too high-minded or jolly for anything that is past: nor too unmerciful censurers of our weaker brethren for their faintings and failings; nor too confident of our own future standing.

34. It ought to be our care rather at all times, especially in such times as threaten persecution to all those that will not recede from such Principles of Religion, Justice, and Loyalty, as they have hitherto held themselves obliged to walk by: to live in a continual expectancy of greater trials and temptations daily to assault us than we have yet wrestled withal. And to give all diligence, by our faithful prayers and utmost endeavors to arm and prepare ourselves for the better bearing them, with such calm patience and moderation on the one side, and yet with such undaunted courage and resolution on the other side; as may evidence at once our humble submission to whatsoever it shall please God to lay upon us, and our high contempt of the utmost despite the world can do us.

35. For since every affliction ( Ianus -like) hath two faces; and looketh two ways; we should do well to make our use of both. It looketh backward, as it cometh from God: who layeth it upon us, as a correction for some past sin. And it looketh forward, as it cometh from Satan and the World: who lay it before us, as a temptation to some new sin. Accordingly are we to entertain it. As it is God's Correction; by no means to despise it, ( My Son despise not thou the chastening of the Lord, the next verse but one:) but to take it up with joy, and to bear it with patience, and to profit by it to repentance. But as it is Satan's temptation; by all means to resist it with courage, yea, and with disdain too. Resist it I say; but in that sense wherein such resistance is to be understood in the very next verse after Text. That is to say, so to resist the temptation, by striving against that sin whatever it be, which the Tempter seeketh to drive us into by the affliction; that we should fight it out in blood. resolving rather to lose it all, were it to the last drop, than consent to the committing of that. Thus to lose our blood, is to win the day: And the failing so to do, is that weariness and faininess of mind and soul, of which our Apostle here speaketh and upon which we have hitherto thus long insisted.

36. Yet dare I not for all that leave it thus, without adding a necessary caution: lest what hath been said be mis-understood, as if, when we are bidden not to faint▪ under the Cross, we were forbidden to use any means or endeavors to remove it. No such matter. True it is, where no more is left to our choice, but one of the two, either Sin or Suffer; a right Christian should not (for shame) so much as take it into deliberation. Never demur upon it; it is a plain case: we must suffer. But where there is a Medium, or third thing (as an out-let, or expedient▪ ) between both, as many times there is: nothing hindereth but we may, and reason would we should make choice of that; and so neither sin, nor suffer. Lay that first as a sure ground: We must avoid sin, though we suffer for it: But that once laid, if we can then avoid suffering too, without sinning, why may we not; nay, why ought we not, to avoid both?

37. No man doubteth, but we may pray to be delivered from troubles:

38. Christ biddeth us deny ourselves, and take up the Cross. True: deny ourselves rather than deny him; and take up the Cross, when he layeth it before us, so as we cannot step beside it without sin. But he doth not bid us undo ourselves when his service requireth it not; nor make ourselves Crosses, when we need not.

39. Afflictions are useful things, and many ways beneficial to God's children. True: blessed be God, but no thanks to them, that they are so. That much good sometimes cometh from them, it is but merely by accident, as to them: the true cause of those blessed effects is that over-ruling power, wisdom, and goodness of God; whereby he is able to bring light out of darkness, and can turn any evil (even sin itself) to the good of his Children. But take afflictions precisely, as they are in themselves, and in their pure naturals, as we say; and there is no such loveliness in them, that any man should court them: Nor are they productive of any the least good, by any proper inherent virtue of their own. Nor are therefore such desirable things, as that any man can reasonably promise to himself any good effect from them, or any sound comfort under them, that shall willfully draw them upon himself, when he might without sin avoid them.

40. We must not count life, liberty, or livelihood dear to us: but despise them all, yea, even hate them for Christ's sake and the Gospels. True: where any of those stand in opposition against, or but in competition with Christ, or his Gospel, or any duty therein contained. In case of competition, despise them: in case of opposition hate them. Do so, and spare not. But otherwise, and out of those cases, these are the good blessings of God, wherewith he hath entrusted us, and for the expense whereof we are to be responsible: and ought not therefore to be so vile in our eyes, as that we should think we may trifle them away as we list, no necessity so requiring.

41. It is the most proper act of Fortitude to endure hardship. True: To endure it: but not to provoke it. We shall be like to find in the world hardship enough, whereon to exercise our manhood; without seeking. It is a foolhardy madness (better beseeming such a Knight-Errant as is described in the Romances, than a true Soldier of Christ, such as the Gospel setteth forth) to roam abroad to seek adventures. Afflictions are Temptations, as was said: and it is a presumption both rash and absurd, having prayed to God not to lead us into temptations, to go and cast ourselves into them, when we have done. Fortitude is an excellent virtue doubtless: but so is Prudence too, as well as it; and Justice, no less than either. And therefore the offices of different Virtues are so to be exercised, as not to hinder or destroy one another (for between virtuous acts there must be, there can be, no clashing ) a man may without disparagement to his Fortitude, decline dangers, according to the dictates of Prudence: provided withal, that nothing be done, but what is according to the rules of Justice.

42. St. Paul saith of some that he had to deal with, that they were unreasonable men. Possibly it may be our case, to have to do with such men: Reason will not satisfy them; and it is not lawful for us to do, or to consent to the doing of, anything, but what is agreeable to reason. True: but this very thing is agreeable to reason, that to live at quiet among unreasonable men, we should sometimes yield to their unreasonable demands. But usque ad aras still: that must evermore be understood. In the pursuance of peace with our neighbors, where it is not to be had upon better terms, we may and ought by all seasonable Compliances and condescensions to become omnia omnibus, all things to all men: even as Christ to make peace for us, condescended to be made like unto us in all things. And as his condescension for us had yet one, and but one, exception (made like unto us in all things, yet without sin: ) so should our condescension to them be likewise, sin (and sin only) excepted, though upon conditions otherwise hard and unequal enough.

43. The sum is. For the obtaining of peace, the preventing of mischiefs, the ridding of ourselves and others from troubles; we may with a good conscience and without sin yield to the doing of anything that may stand with a good conscience, and be done without sin. Nor is it to be interpreted, either as an effect of faint-heartedness, or as a defect of Christian patience and courage, so to do: but is rather to be esteemed an act of Christian Wisdom and duty. But so to faint under the Cross, as to deny the Faith, to forsake our Religion, to violate the dictates of natural Conscience, to do anything contrary to any of the rules of Justice or Charity; or which we either know or suspect to be a sin; though it be for the shunning of any danger, or under the pretension of any necessity whatsoever; cannot consist with that nobleness of spirit and magnanimity, which becometh a worthy Disciple of Christ.

44. I should have proceeded, according to my first intendment when I pitched upon this Scripture, (had their been room for it) to have discoursed somewhat also, from the other part of the Text, concerning that which is therein prescribed as an especial Remedy of, or rather Preservative against, this faint-heartedness we have been all this while in hand with; to wit, the Meditation of Christ and his sufferings. But all I shall have time now to do, will be to give you the heads of those most useful and observable points, which I conceive to arise without much enforcement from the words.

45. First the act in the Verb here used, discovereth an excellent piece of Art, a rare secret in this Mystery, a short and compendious, but withal a very effectual way, how to lighten such afflictions as lie sad upon us, to our apprehensions, thereby to make them the more portable: for afflictions are lighter or heavier according to our apprehensions of them.

The original word is of more pregnant signification to this purpose than Translators can render it, 〈 in non-Latin alphabet 〉 . It importeth, not the bare consideration of a thing by itself alone; but the considering of it by weighing and comparing it with some other things of like kind or nature, and observing the analogies and proportions between it and them. Certainly it would be of marvelous use to us, for the rectifying our judgments concerning those pressures, which at any time are upon us, to render them less ponderous in our estimation of them: if we would duly compare them, either first, with the intolerable weight of our sins, whereby we have deserved them; or secondly, with the weight of those everlasting grievous pains in Hell, which by the sharpness of our short sufferings here (if we make the right use of them, to be thereby humbled unto repentance) by the mercy of God we shall escape; or thirdly, with that so exceeding and eternal weight of glory and joy in the Kingdom of Heaven, which by the free goodness of our God we expect in compensation of our light and momentary afflictions here; or fourthly, with the weight of those far greater and heavier trials, which other our brethren and fellow- servants, either of our own or former times, have undergone before us, and gone through them all with admirable patience and courage.

46. 〈 in non-Latin alphabet 〉 . None of all these singly, but are of singular virtue towards the desired effect: but all of them together, if aptly applied, can hardly fail the cure. Especially if you add thereunto that one Ingredient more, which is alone here expressed (indeed the most sovereign of all the rest) as the object of this analogy or consideration in the Text: to wit, the incomparable bitter sufferings of our ever blessed Lord and Master Jesus Christ.

47. Then farther, in this Objection, as it is amplified in this short Text only, there are sundry particulars considerable. As namely, First, Who it was that suffered. Consider him: his Greatness, his Innocency, his Goodness. Secondly, how he suffered. 〈 in non-Latin alphabet 〉 . he endured also; not suffered it only. Consider him that endured such contradiction: endured it so willingly, so patiently, so cheerfully. Thirdly, from whom he suffered it. 〈 in non-Latin alphabet 〉 , From sinners. Sinners, in their nature; sinful men: Sinners, in the Jews esteem; Heathen men: Sinners in the inward constitution of their own hearts; Hypocrites and Malignants: Sinners, in their outward carriage toward him, and their undue and illegal proceedings against him; no just cause, no just proofs, but clamours and outcries, rai • ing, and spitting, and buffeting, and insulting, and all manner of contumelious and despiseful usage. Fourthly, what he suffered. 〈 in non-Latin alphabet 〉 , such opposition and contradiction of sinners against himself. Contradictions manifold: of all sorts. and in all respects. To his person: denied to be the Son of God. To his Office: not received as the promised Messias. To his Doctrine: given out as a deceiver. To his Miracles: disgraced as if he had been a Conjuror, and dealt with the Devil. To his Conversation: defamed as a glutton and a wine-bibber, a profane fellow and a Sabbath-breaker, a companion of Publicans and Sinners. To his very life and being: Not him but Barabbas; Away with him, Crucify him, Crucify him.

48. These are the heads. Many they are, you see; and of worthier consideration than to be crowded into the latter end of a Sermon. Therefore I must of necessity forbear the enlargement of them at this present: leaving that for every man to do in his private meditations. For a conclusion then, let us all (I beseech you) first consider (actually and thoroughly consider) him that endured such contradictions of sinners against himself: and having so done, applyingly consider, whether it can be reasonable, or almost possible, for any of us to faint under our petty sufferings. What are we, the best of us, the greatest of us, to him? Or what our sufferings, the worst of them, the greatest of them, to his? I have done.

AD AULAM.

Sermon XVII.

Newport, in the Isle of Wight, Octob. 1648.

1. H E that shall impartially look upon former and the present times, shall find that of Solomon exactly true, There is no new thing under the Sun. Vetus fabula, novi histriones. The things we see done are but the same things that have been done: only acted over again by new Persons, and with a few new circumstances. It was in the Apostles times, and the Churches of Galatia, even as it is with us in these days. False Teachers had crept in among them: who by their hypocrisy and pretensions of the Spirit, had so corrupted their Faith, that they were removed after a fort unto another Gospel; and so extremely soured their Charity, that from provoking and envying, they were now grown to biting and devouring one another.

2. The Apostle wondering at this so unexpected a change, ( I marvel you are so soon removed, Gal. 1. 6.) to see them so befooled in their understandings, and bewitched in their affections, as to suffer so sore and sudden a decay, in the two most essential parts of Christian Religion, Faith and Charity: thought it high time for him, after he had first well schooled them ( O foolish Galatians, who hath bewitched you? ) to offer his advice towards the allaying of those heats and distempers, that were the causes of this so sad and dangerous an alteration.

3. The remedy he prescribeth for that end ( verse. 16.) is short, but very sure, if they will but follow it. Walk in the Spirit, and ye shall not fulfil the lusts of the flesh. As if he had said, You talk much of the Spirit: but you make it little appear in the fruit of your lives, that you are led by the spirit. The Spirit, and the Flesh, are contraries: and they lust contrary things, verse. 17. If you were as careful to walk in the Spirit, as you are to boast of it, you would not be so forward, as now you are, by cherishing unbrotherly contentions, and sundry other ways to fulfil the lusts of the flesh.

4. A hard thing it is, to bring an overweening Hypocrite to a true understanding of himself: for Pride and Hypocrisy are two such things as few men are willing to own. That they might therefore with better certainty be able to discern whether they were indeed Spiritual, or but yet Carnal: the Apostle proceedeth to describe the Flesh and the Spirit by sundry their different effects. A Catalogue we have for that purpose of the works of the Flesh, in seventeen particulars, in the three next verses before the Text; and then another Catalogue of the Fruits of the spirit, in nine particulars, in the Text itself. Wherein we may observe three things: First, the Notion, or general description of Spiritual Graces, as they are here proposed: they go under this name, The fruit of the spirit. Secondly, the particular Species given under that Name or Notion: they are these nine; Love, Joy, Peace, Long-suffering, Gentleness, Goodness, Faith, Meekness, and Temperance. Thirdly, a special privilege belonging to all and every the aforesaid particulars: to wit, Exemption from the Law; Against such there is no Law

5. In the general description (which is like to be our only business at this time) the thing we are to take notice of is, the differences that may be observed, between the Titles under which St. Paul hath entered the several particulars of both sorts: as they are set down, the one in the beginning of verse 19. [ The works of the Flesh are manifest, which are these, Adultery, &c.] the other in the beginning of verse. 22. [ But the fruit of the Spirit is Love, &c.] And those differences are four. First, those effects of the former sort proceed originally from the Flesh; these from the Spirit. Secondly, those are rather styled by the name of Works, these by the name of Fruit: the Works of the Flesh, but the Fruit of the Spirit. Thirdly, those are set forth as many and apart, Works, in the Plural: These as many, but united into one, Fruit in the Singular. Fourthly, those are expressly said to be manifest: of these no such thing at all mentioned.

6. The first difference, which ariseth from the nature of the things themselves, as they relate to their several proper causes, is of the four the most obvious and important: and it is this. That whereas the vicious habits and sinful actions catalogued in the former verses, are the production of the Flesh: the Graces and Virtues specified in the Text, are ascribed to the Spirit, as to their proper and original cause. They are not the works of the Flesh, as the former, but the fruit of the Spirit.

7. Where the first Question, that every man will be ready to ask, is, What is here meant by the Spirit? The necessity of expressing supernatural and divine things, by words taken from natural or human affairs, hath produced another necessity of enlarging the significations of sundry of those words to a very great Latitude. Which is one special cause of the obscurity, which is found in sundry places of holy Scripture, and consequently of the difficulty of giving the proper and genuine sense of such places: and consequently to that (amidst so many interpretations of one and the same place, whilst each contendeth for that sense which himself hath pitched upon) of infinite disputes and controversies in point of Religion. Among which words, three especially I have observed, all of them of very frequent use in the New Testament: which, as they are subject to greater variety of signification than most other words are; so have they ever yet been, and are like to be to the Worlds end, the matter and fuel of very many, and very fierce contentions in the Church. Those three are, Faith, Grace, and Spirit. Truly I am persuaded, if it were possible all men could agree in what signification each of those three words were to be understood in each place where any of them are found; three full parts at least of four, of those unhappy Controversies that have been held up in the Christian Church would vanish.

8. And of the three this of Spirit hath yet the greatest variety of Significations. God in his Essence; the Person of the Holy Ghost; good Angels; evil Angels; extraordinary gifts, wherewith the Apostles and others in the Primitive times were endowed; the several faculties of the Soul, as Understanding, Affections, and Conscience; the whole Soul of man; supernatural Grace, besides many others not needful now to be remembered; all come under this appellation of Spirit. Much of the ambiguity of the World (I confess) is cut off, when it is opposed to Flesh: yet even then also it wanteth no variety. The Divine and Human Nature in the Person of Christ; the literal and mystical sense of Scripture; the Ordinances of the Old and New Testament; the Body and the Soul; Sensuality and Reason; the corruption of Nature, and the Grace of God: all these may, according to the peculiar exigence of several places, be understood by the terms of Flesh and Spirit.

9. Generally, the word Spirit in the common notion of it importeth a thing of subtle parts, but of an operative quality. So that the less anything hath of matter, and the more of virtue, the nearer it cometh to the nature of a Spirit: as the Wind, and the Quintessences of Vegetables or Minerals extracted by Chemical operation. We use to say of a man, that is of a sad, sluggish and flegmatick temper, that he hath no Spirit; but if he belively, active, quick, and vigorous, we then say, he hath spirit in him. It is said of the Queen of Sheba, when she saw the wisdom and royal state of King of Solomon▪ that there was no more spirit left in her: that is, she stood mute and amazed at it, as if she had had no life, speech, sense, or motion in her. The Soul is therefore called a Spirit, because being itself no bodily substance, it yet actuateth and enliveneth the body; and is the inward principle of life thereunto: called therefore, The Spirit of life; and St. James saith, The body without the Spirit is dead: that is, it is a lifeless Iump of flesh without the Soul. So that whatsoever is principium agendi internum, the fountain of action or operation, as an inward principle thereof, may in that respect and so far forth borrow the name of a Spirit. Insomuch as the very flesh itself, so far forth as it is the fountain of all those evil works, mentioned in the foregoing verses, may in that respect be called a Spirit: and so is by St. James, The Spirit that is in us lusteth after Envy, saith he; that is in very deed, the Flesh that is in us: for among the lusts and work of the flesh is envy reckoned in the very next verse before the Text.

10. To come up close to the Point, (for I fear I have kept off too long) as they stand here opposed; by Flesh I take to be clearly meant, the Natural Corruption of Man; and by Spirit, the Supernatural Grace of God. Even as the same words are also taken in some other places: as namely in that saying of our Savior, John. 3. That which is born of the Flesh, is Flesh; and that which is born of the Spirit, is Spirit. Which words may serve as a good Commentary upon this part of the Text: for they do not only warrant the interpretation, but afford us also the reason of it, under the analogy of a twofold Birth or Generation. The Generation, whether of Plants or living Creatures, is effectual by that prolifical virtue which is in the seed. Answerable therefore unto the twofold Birth, spoken of in the Scriptures, there is also a twofold seed. The first Birth, is that of the Old man, by natural generation, whereby we are born the sons of Adam: The second Birth, is that of the New man, by spiritual regeneration, whereby we are born the Sons of God. Answerably whereunto the first seed is Semen Adae, the seed of old Adam, derived unto us by carnal propagation from our natural Parents, who are therefore called, The Fathers of our Flesh, together wherewith is also derived that uncleanness or corruption: which upon our first birth cleaveth so inseparably to our nature, and is the inward principle, from which all the works of the flesh have their emanation. But then there is another seed, Semen Dei, as St. John calleth it, the seed of the second Adam, Jesus Christ, God blessed forever, derived unto us by the communication of his holy Spirit inwardly renewing us; together wherewith is also derived a measure of inherent supernatural grace, as the inward principle, whence all these choice fruits of the Spirit do flow.

11. So that upon the whole matter, these two Points are clear. First, clear it is, that all the wicked practices recited and condemned in the foregoing verses, with all other of like quality, do proceed merely from the corruption that is in us, from our own depraved minds and wills, without any the least cooperation of the holy Spirit of God therein. It cannot stand with the goodness of God to be the principal, and neither with his goodness nor greatness, to be an Accessory in any sinful action. He cannot be either the Author, or the Abettor of anything that is evil. Whoso therefore hath committed any sin, let him take heed he do not add another and a worser to it, by charging God with it: rather let him give God and his Spirit the glory, by taking all the blame and shame of it to himself and his own Flesh. All sinful works are works of the Flesh.

12. Secondly, it is clear also, that all the holy affections and performances here mentioned, with all other Christian virtues and graces, accompanying Salvation not here mentioned, though wrought immediately by us, and with the free consent of our own wills, are yet the fruit of God's Spirit working in us. That is to say. They do not proceed originally from any strength of nature, or any inherent power in man's free-will; nor are they acquired by the culture of Philosophy, the advantages of Education, or any improvement whatsoever of natural abilities by the helps of Art or Industry: but are in truth the proper effects of that supernatural grace, which is given unto us by the good pleasure of God the Father, merited for us by the precious blood of God the Son, and conveyed into our hearts by the sweet and secret inspirations of God the holy Ghost. Love, Joy, Peace, &c. are fruits, not at all of the Flesh, but merely and entirely of the Spirit.

13. All those very many passages in the New Testament, which either set forth the unframeableness of our nature to the doing of anything that is good, [ Not that we are sufficient of ourselves to think a good thought. In me, that is in my flesh, there dwelleth no good thing; and the like] or else ascribe our best performances to the glory of the grace of God, [ Without me you can do nothing. All our sufficiency is of God. Not of yourselves; it is the gift of God. It is God that worketh in you both the will and the deed; and the like] are so many clear confirmations of the Truth. Upon the evidence of which truth it is, that our mother the Church hath taught us in the Public Service to beg at the hands of Almighty God, that he would • ndue us with the grace of his holy Spirit, to amend our lives according to his holy Word: And again (consonantly to the matter we are how in hand with, almost in terminis ) that he would give to all men increase of grace to hear meekly his word, and to receive it with pure affection, and to bring forth the fruits of the Spirit. As without which grace it were not possible for us to amend our lives, or to bring forth such fruits, according as God requireth in his holy Word,

14. And the Reason is clear: because as the tree is, such must the fruit be. Do men look to gather grapes of thorns, or figs of thistles? Or can they expect from a salt Fountain other than brackish water? Certainly, what is born of Flesh, can be no better than Flesh. Who can bring a clean thing out of that which is unclean? Or how can anything that good is proceed from a heart, all the imaginations of the thoughts whereof are only and continually evil? If we would have the Fruit good, reason will (and our Savior prescribeth the same method) that order be taken, first to make the tree good.

15. But you will say, It is as impossible, so to alter the nature of the Flesh, as to make it bring forth good spiritual fruit: as it is to alter the Nature of a Crab or Thorn, so as to make it bring forth a pleasant Apple. Truly and so it is: if you shall endeavor to mend the fruit by altering the stock, you shall find the labor altogether fruitless. A Crab will be a Crab still, when you have done what you can: and you may as well hope to wash an Ethiopian white, as to purge the Flesh from sinful pollution.

16. The work therefore must be done quite another way: not by alteration, but addition. That is, leaving the old principle to remain as it was, by superinducing, ab extra a new principle, of a different and more kindly quality. We see the experiment of it daily in the grafting of trees. A Crab-stock, if it have a Cyen of some delicate apple artly grafted in it: look what branches are suffered to grow out of the stock itself, they will all follow the nature of the stock, and if they bring forth any fruit at all, it will be sour and stiptick. But the fruit that groweth from the graft, will be pleasant to the taste, because it followeth the nature of the Graft. We read of 〈 in non-Latin alphabet 〉 , an engrafted word, Jam. 1. Our carnal hearts are the old stock; which, before the Word of God be grafted in it, cannot bring forth any spiritual fruit, acceptable to God: But when by the powerful operation of his holy Spirit, the Word which we hear with our outward ears is inwardly grafted therein, it then bringeth forth the fruit of good living. So that all the bad fruits that appear in our lives come from the old stock, the Flesh: and if there be any good fruit of the Spirit in us▪ it is from the virtue of that word of grace that is grafted in us.

17. It should be our care then, since the Scriptures call so hard upon us for fruits ( to be fruitful in good works, to bring forth fruits meet for repentance, &c.) and threaten us with excision and fire if we do not bring forth fruit, and that good fruit too: it should be our care, I say, to bestow (at least) as much diligence about our hearts, as good husbands do about their fruit-trees. They will not suffer any suckers or luxuriant branches to grow from the stock: but as soon as they begin to appear, or at least before they come to any bigness, cut them off, and cast them away. By so doing, the grafts thrive the better, and bring forth fruit both sooner and fairer. God hath entrusted us with the custody and culture of our own hearts, as Adam was put into • he Garden to keep it and to dress it: and besides the charge given us in that behalf it behooveth us much for our own good, to keep them with all diligence. If we husband them well, the benefit will be ours: he looketh for no more but his rent (and that an easy rent) the Glory, and the Thanks; the fruits wholly accure to us, as Usufructuaries. But if we be such ill husbands, so careless and improvident, as to let them sylvescere, overgrow with wild and superfluous branches, to hinder the thriving of the grafts, whereby they become ill-liking and unfruitful: we shall neither answer the trust committed to us, nor be able to pay our rent (we shall bring him in no glory ) nor do ourselves any good: but run behind hand continually, and come to naught at last.

18. It will behove us therefore, if we will have our fruit in holiness, and the end everlasting life, to look to it betimes: lest some root of bitterness springing up, put us to more trouble than we are aware of for the present, or can be well able to deal withal afterwards. The Flesh will find us work enough to be sure: it is ever and anon putting forth spurns of Avarice, Ambition, Envy, Revenge, Pride, Luxury, some noisome lust or other: like a rotten dunghill, that's rank of weeds. If we neglect them but a little, out of a thought that they can do no great harm yet, or that we shall have time enough to snub them hereafter, we do it to our own certain disadvantage, if not utter undoing: we shall either 〈1 page duplicate〉 〈1 page duplicate〉 never be able to overcome them, or not without very much more labor and difficulty than we might have done at the first.

19. In the mean time, whilst these superfluous excrescencies ( 〈 in non-Latin alphabet 〉 , I know not how to call them) are suffered, they draw away the sap to their own nourishment, and so pine and starve the grafts that they never come to good. 〈 in non-Latin alphabet 〉 , saith St. James; we translate it, wherefore laying aside: perhaps it may import a little more. The whole verse is well worth the further considering, if we had time to insist upon it: it seemeth to allude throughout to the lopping off of those suckers or superfluous branches that hinder the prospering of grafts. As if he had said, If you desire that the holy Word of God, which is to be grafted in your hearts, should bring forth fruit to the saving of your souls; suffer not these filthy and naughty superfluities of fleshly lusts to hinder the growth thereof, but off with them, away with them; and the sooner, the better. That is 〈 in non-Latin alphabet 〉 .

20. I should from this Point before I had left it (but that I have other things to speak to, and may not insist) have pressed two things more. First, the necessity of our Prayers. It is true, our endeavors are necessary: God that doth our▪ work for us, will not do it without us. But without the assistance of his Spirit, all our endeavors are bootless: and we have no reason to persume of his assistance, if we think ourselves too good to ask it. We may not think, we have done all our part toward fruit-bearing, when we have planted and watered; until we have earnestly solicited him to do his part too, in giving the increase, and crowning our endeavors with success.

21. Secondly, a duty of Thankfulness. If by his good blessing upon our prayers and endeavors we have been enabled to bring forth any fruit, such as he will graciously accept: take we heed we do not withdraw the least part of the glory of it from him, to derive it upon ourselves, or our own endeavors. Non nobis, Domine, non Nobis: Not unto us, O Lord, by no means to us, but to thy Name be the glory. Enough it is for us, that we have the comfort onward, and shall have an unmeasurable reward at the last, for the good we have done (either of both which, is infinitely more than we deserve:) but far be it from us to claim any share in the glory: let all that be to him alone. Whatsoever fruit therefore we bear, or how much soever, let us not be high-minded thereupon, or take too much upon us: For we bear not the root, but the root beareth us; and when we have done our utmost endeavors, the fruit we bear is still the fruit of the Spirit, not the fruit of our endeavors.

22. I have dwelt long upon this first difference, not so much because it was the first (though that sometimes falleth out to be the best excuse we are able to make for such prolixities;) as because it is the most ma • erial, as arising from the different nature of the things spoken of: whereas the three that follow are rather verbal, arising but from the different manner of the Apostles expressions in respect of the words. The first whereof ( the second of the whole four) is▪ that the evil effects proceeding from the flesh, are called by the name of Works; and the good effects proceeding from the Spirit are called by the name of Fruits. The Query is, Why those and these being both effects alike, they are not either both alike called Works, or both alike called Fruits; but the one Works, the othere Fruit, The works of the Flesh there; here the fruit of the Spirit?

23. For answer whereunto, I shall propose to your choice two Conjectures. The one more Theological, or rather Metaphysical, which is almost as new to me, as perhaps it will seem to you, for it came not into my thoughts till I was upon it:) the other more moral and popular. For the former, take it thus: Where the immediate Agent produceth a work or effect, virtue propriâ, by his own power, and not in the virtue of a superior Agent: both the work itself produced, and the efficacy of the operation whereby it is produced, are to be ascribed to him alone; so as it may be said properly and precisely to be his work. But where the immediate Agent operateth virtute ali • nâ, in the strength and virtue of some higher Agent, without which he were not able to produce the effect: though the work done may even there also be attributed in some so •• to the inferior and subordinate Agent, as the immediate cause; yet the efficacy▪ whereby it was wrought, cannot be so properly imputed to him, but ought rather to be ascribed to that higher Agent, in whose virtue he did operate.

24. The Application will make it somewhat plainer. In all human actions, whether good or bad, the will of Man is the immediate Agent: so that whether we commit a sin, or do a good work, inasmuch as it proceedeth from our free Wills, the work is still our work howsoever. But herein is the difference between good and evil actions; The Will (which is naturally in this depraved estate conrupt, and fleshly ) operateth by its own power alone for the producing of a sinful action, without any co-operation at all (as was said already) of God or his holy Spirit: and therefore the sin so produced, is to be ascribed to the fleshly Will, as to the sole and proper cause thereof, and may therefore very rightly be said to be the work of the flesh. But in the producing of any action that is spiritually good, the Will operateth only as a subordinate Agent to the grace of the holy Spirit, and in the power and virtue thereof: and therefore altho the good work may in some sort be said to be our work, because immediately produced by our Wills; yet it is in truth the fruit of that Spirit, and not of our Wills, because it is wrought by the power of that Spirit, and not by any power of our Wills; [Nevertheless, not I, but the grace of God with me, 1 Cor. 15.]

25. If this seem but