Lectures Upon Psalm 51

Lecture LVIII. On Psalm 51.5. May 22. 1627.

FOlloweth the second use that this Doctrine serveth unto, which is the use of exhortation, to exhort, and stir us up that are parents, to do the uttermost of our endeavor to work grace in our children, and so to cure that deadly wound, that we have given them, and to preserve them from perishing by that poison, and infection that we have conveyed into them. Now for the better enforcing of this so necessary an exhortation. 1. I will give you certain motives, that may provoke us all to this care. 2 I will show you the means that we must use, to this purpose. And for the motives they are of three sorts: 1. Some of them respect our children and our duty towards them, 2. Some of them ourselves, and our own comfort, 3. Some of them concern our duty towards God, and the respect we should have unto his glory. Of the first sort of motives, there are two principally.

First, Our love to our children bindeth us to it. Nature moveth us to love them, and hath given bowels of pity and compassion towards them, when we see them in any misery. Insomuch, as the Lord hath been pleased to set forth his mercy and compassion towards his children by this. By the compassion of [ 1] a mother, Esa. 49.15. Can a woman forget her sucking child, that she should not have compassion on the son of her womb? And by the compassion of a father. Psal. 103.13. Like as a father pitieth his children, so the Lord pitieth them that fear him. He is worse then a beast that loveth not his children and grieveth not to see them in misery. Lam. 4.3. Even the sea monsters draw out the breast, they give suck to their young ones. And the Apostle teacheth us, Rom. 1.31. that they that are without this natural affection have extinguished in themselves the very light of nature, and are in God's just judgment given up unto a reprobate mind. And what love can we bear to our children if we have no care of their souls? the nature of true Christianity is to seek the good of their souls whom we love, Charity edifieth, 1 Cor. 8.1. See how Abraham expressed his love to Ishmael, Gen. 17.18. O that Ishmael might live in thy sight. Thus did Solomon's parents, Pro. 4.3, 4. I was my fathers son tender and only beloved in the sight of my mother, He taught me and said unto me, Let thine heart retain my words; keep my commandments and live. Nay this is the only way to express true love to their bodies and their outward estate also. No lands or possessions we can leave th •• , can give us that assurance that they shall live comfortably even in this life, as this will do, if we can be a mean to breed saving grace in their hearts. For 1 Tim. 4.8. Godliness hath the promises even of this life.

Secondly, Admit we were not bound to love them above others, yet are we bound in justice to make them amends for the wrong we have done them. [ 2] There is no man whom we have hurt in his body, or goods, or good name, but we are bound in conscience to do what we can to make him satisfaction. See the equity of God's law in this point. Exod. 21.19. He that smote him shall pay for the loss of his time, and shall cause him to be thoroughly healed. How much more are we bound, to take care that our own children may be thoroughly healed of that wound that we have given them in their souls, of that filthy disease that we have infected them with?

Now for the motives that concern ourselves, and our own comfort they are three principally.

First, It will be a matter of singular comfort unto us, to see the corruption of their nature healed, and saving grace wrought in them, specially if it be by our [ 1] means. A great comfort it is to a Minister, to see any of his people reformed and woon to God by his labors. Ye are our glory and joy, saith Paul, 1 Thess. 2 20. I have not greater joy (saith the Apostle, 3 John. 4.) then to hear that my children walk in the truth. But this must needs be much more comfort to a parent to see this in his own child. A wise son (saith Solomon, Prov. 10.1.) maketh a glad father And 23.24, 25. The father of the righteous, shall greatly rejoice, and he that begetteth a wise child, shall have joy of him, thy father and thy mother shall be glad, and she that bare thee shall rejoice.

[ 2] Secondly. When grace is wrought in them (specially if it be by our means) they will be far more loving and dutiful unto us, then otherwise they can be. A wise son (saith Solomon, Prov. 15.20.) maketh a glad father. How? by his dutiful and respectful carriage towards him; this is his meaning there, as appeareth by the last words of the verse, but a foolish man despiseth his mother. Se this in the sons of Isaac Esau cared not for grieving his parents, by matching with the daughters of Heth, but Jacob did, Gen. 26.34, 35. and 27.46. See it also in the sons of Jacob, of all his sons, Joseph that had most grace, was also the most loving and dutiful child unto him. Genesis 45.11. This will make a man love him dearly, that otherwise was a mere stranger unto him, if he were the means to win him to God. As we see in the affection of the Galatians towards Paul, Galat. 4.15. I hear you record, that if it had been possible, you would have plucked out your own eyes, to have done me good.

[ 3] Thirdly and lastly. This will be a comfortable testimony unto us, of the truth and soundness of that grace, that is in ourselves, when we are careful to breed grace, in all that do belong unto us, and specially in our own children. And without this we can have no such testimony, and assurance of ourselves. Therefore we shall find this oft observed for a note of them that were soundly converted themselves, that their care was to reform their families, and make them religious also; as of Abraham, Gen. 18.19. of Joshua, Josh. 24 15. of Zacchaeus, Luke 19.9. of the Nobleman of Capernaum, John 4.53. of Cornelius, Acts 10.2. of Lydia, Acts 16.15. of the Jailor, Acts 16.33, 34. of Crispus the chief ruler of the Synagogue, Acts 18.8. Therefore the Lord in his law forbade any Proselyte, to be admitted to the passover (though he were himself circumcised, and did outwardly profess the faith) unless all the males in his house were circumcised also; and did profess the faith as well as himself. Exod. 12.48. And in the condition of that promise he maketh to his people, for delivering them out of the captivity, which he foretelleth he would bring them into for their sins, he requireth not only that they themselves should return unto the Lord, and obey his voice, but their children also. Deut. 30.2, 3. If thou shalt return unto the Lord thy God, and shalt obey his voice, thou and thy children, with all thy heart, and with all thy soul, then the Lord thy God will turn thy captivity, &c. As if he should say, Thou dost not turn to the Lord thyself unfeignedly, with all thy heart, unless thy care be, that thy children may do so also. Bat (alas) if that law were now in force, that none should be admitted to the Lord's Supper, that had any in their family, that did not make at the least an outward profession of religion; how few communicants should we have? If none may be accounted unfeignedly religious themselves, whose children and servants do not live in an outward conformity and obedience to the Word; how few sound-hearted Christians will there be found in this age?

The third and last sort of motives, do concern our duty to God, and the respect we should have unto his glory, and they are two principally.

[ 1] First. The trust that the Lord hath put us in, and the charge that he hath given us concerning our children. For this we must know, that our children are not our own, but the Lord's (I speak to such as are God's people, and members of his Church.) Thus speaketh the Lord to his people. Ezek. 16 20. Thy sons and thy daughters, whom thou hast borne unto me, thou hast taken and sacrificed. And as we have begotten and borne them for him, so hath he charged us, to educate and bring them up for him. And that with such a charge, as the Prophet telleth Ahab in a parable, that he had received for the keeping of a man committed to his trust in the battle. 1 Kings 20.39. If by any means he be missing, thy life shall be for his life. If the child's soul perish (through the parents default, whom God put in trust to keep, and look to it) the parents soul must die for it. For this is the righteous sentence of God, against them whom he hath charged with the souls of others, Ezek. 3.18. He shall die in his iniquity, but his blood will I require at thy hand. If any shall object, that that is spoken of the charge God hath given to Prophets, and Ministers, concerning their flocks, not of that that he hath given to parents, concerning their children. I answer That every parent is as deeply charged by God, with the souls of his children, as any Pastor is with the souls of his flock, and more deeply too. You call our congregations that we are set over, our charge; and you say well, for so they are; and you can cry shame of us, if we either by idleness, or worldliness, show ourselves careless of our charge; and you have indeed just cause to do so. But in the mean time you forget that your children, & family, are your charge also, you make no scruple of neglecting all duty, all care of the souls of your own charge. Know you therefore for certain, that you are as much, yea much more charged with the souls of your families, and of your children especially, then any Pastor is with the souls of his flock. And hearken to your charge I pray you. 1. You are as oft, and as expressly charged to use the means to save your children's souls, and to breed grace in them, as any Minister is, Exod. 13.8. Thou shalt show thy son the meaning, the end, and use of the Sacrament of the Passover, Deut. 6.6, 7. These words which I command thee this day, thou shalt teach them diligently to thy children Psal. 78.5. He established a testimony in Jacob, and appointed a law in Israel, which he commanded our fathers, that they should make them known unto their children. Ephes. 6 4. Ye fathers bring up your children in the nurture, and admonition of the Lord. No Minister is more straitly charged of God, to teach & catechise his flock, then you are to instruct your children. 2. Parents stand obliged to their children, by more and stronger bonds, then any Pastor can be to his flock, as we have heard in the first sort of motives. 3. Parents have more means and opportunities, to prevail with their children, then any Pastor can have to do good upon his flock. The interest they have in their children's love and affection, is a great matter; and so is the advantage they may take of their children's tender years; and so is their continual conversing with them; and so is their authority also. None have such opportunities to instruct, and bring others to goodness, as parents have. This was that that good Hezekiah meant in his prayer, Esa. 38.18, 19. The grave cannot praise thee, death cannot celebrate thee, The living, the living he shall praise thee (and who among all the living?) the father to the children shall make known • thy truth. In which respect we have seen in those eight examples that I mentioned unto you, how soon godly masters of families have prevailed with all that were under them, to bring them unto an outward profession, and conformity in religion. And Joshua is bold, • 4.15. to undertake for himself, and his house, that they shall serve the Lord. Some might have said to him, soft Joshua, speak this for thyself and that is well too; Nay saith he, and that before all the people, I will undertake this also for my whole house. And in this respect also it is, that the children's sins are said to be a blemish, and reproach to the parents, Prov. • 8.7. Yea the Lord doth oft impute the sins of the children unto the parents, and layeth them to their charge, 2 Chron. 22.3. Ahaziah was a wicked man, for Athaliah was his mother. And the Apostle commandeth, that such only should be admitted to the ministry, as govern well their own houses, & keep their children in subjection. 1 Tim. 3.4, 5. as have faithful children, not accused of riot, or unruly. Tit. 1.6. which he would not have done, if parents were not chargable with their children's sins, if they were not a chief cause of them; if it lay not much in their power, to prevent the ungraciousnesse of their children. Let us all that are parents seriously think of this Motive, namely how God hath charged us with our children's souls; and consider that it will be a most heavy reckoning, that we must make unto God for them, if any of them shall perish through our default. And (on the other side) it will be a matter of unspeakable comfort to us at that day, if we can be able to say of our children unto the Lord, as our blessed Savior speaketh, John. 17.12. Those that thou gavest me I have kept, and none of them is lost.

[ 2] The second motive that concerneth the Lord and his glory is this, That the hope of God's Church, and of the propagation of religion unto posterity, dependeth principally upon this, that parents have care to make their children religious. All that fear and love the Lord should unfeignedly desire and endeavor to provide for the continuance of religion, and for the deriving of it unto posterity; specially that the true Church and religion to God, may continue in their own posterity. See a notable example of this care in the two tribes and the half that had their possessions given them beyond Jordan, Josh. 2.24, 25. We have done it (set upon this altar) for fear of this thing, saying, in time to come your children might speak to our children, saying, what have you to do with the Lord God of Israel? So shall your children make our children cease from fearing the Lord. Concerning which you must understand, that there is no man doth so much desire to have a posterity, and to provide for posterity as the Lord doth. And as it is accounted a great honor to a man to have a great posterity, Pro. 17.6. Children's children are the crown of old men. So is this spoken of as a great honor to Christ, that he shall have a great posterity, Esa. 53.8. Who shall declare his generation? And verse 10. When thou shalt make his soul an offering for sin he shall see his seed. And surely this is the means, whereby the Lord may have a seed, and posterity raised and preserved; this is the means to derive religion unto posterity, when Parents are not only religious themselves, but are careful to provide that their children may be so also. This is the Seminary of God's Church. This was the cause of that commandment, Deut. 4.9. Take heed to thyself and keep thy soul diligently, left thou forget the things which thine eyes have seen, and lest they depart from thy heart, all the days of thy life, but teach them thy sons and thy sons sons. This is noted by the Prophet, Mal. 2.15. to have been the cause why the Lord at the first institution of marriage appointed but one woman for one man, and did so restrain promiscuous lust that he might seek a seed of God ; that is, that he might provide for the continuance of his Church. And this is made by the Prophet, Psalm 22.29, 30. one principal end God hath respect unto in converting of us Gentiles, unto the Gospel, and men of all sorts among us poor and rich that our seed might serve him, and might be accounted unto the Lord for a generation ; that God might have a posterity, and a people to serve him when we are gone.

So that to conclude the motives, if either we respect our children, or our own comfort or the glory of God, we must be careful to do our best endeavor that the corruption of nature, that we have conveyed into them may be healed, and that saving grace may be wrought in their hearts.

Lecture LIX. On Psalm 51.5. May 29. 1627.

NOw it followeth that we proceed unto the Means that God hath in his Word directed parents to use, for the saving of their children's souls. And those are five principally.

First, If we desire to save our children, and to heal their natures, we must [ 1] be careful to maintain that authority and preeminence, that God hath given us over them. We must take heed we loose not that honor and reverence that is due to us from our children. Certain it is that by the will of God, and even by the law of nature, there is an honor and inward reverence of heart due from the child to every parent, be the parent never so poor, never so full of weaknesses, and infirmities. You know that in the fifth commandment, Exod. 20.12. this is made the sum of all the duties the child oweth to his parents, Honor thy father, and thy mother, because this is the chief duty of all others, yea this is the root, and fountain of all other duties, a child can perform. If he do not in his heart honor and reverence them, he can do no duty to them well. A son honoreth his father (saith the Lord, Mal. 1.6.) if I be a father where is mine honor? And Deut. 27.16. Cursed be he that setteth light by his father or mother. It is not sufficient for a child to love his parents, but he must also (out of this inward reverence and honor he beareth them in his heart) stand in awe of them, and be afraid to offend them. Levite. 19.3. Ye shall fear every man his mother and his father. See how fearful Jacob was to grieve or offend his father, though he were an old blind man, Gen. 27.12. My father will peradventure feel me, and I shall seem to him as a deceiver, and I shall bring a curse upon me, and not a blessing. And no marvel though this honor and reverence be due to the parent; For our parents by being the means and instruments of our being, are unto us in God's stead, and (as his lieftenants) have had his power communicated unto them (for he only is properly and absolutely our father, and the author of our being, Mat. 23.9.) And in this respect that which the Apostle speaketh of husbands, 1 Cor. 11.7. and so of all superiors may be said of them, they bear the image and glory of God. In honoring them we honor God, in despising them we despise the Lord.

Now this authority and preeminence that God hath given us over our children, we must be careful to maintain, we must take heed we loose not this honor and inward reverence that is due unto us from them. That which the Lord requireth of a minister towards his slock, Tit. 2.15. that he should speak and exhort, and rebuke with all authority, and see that no man despised him ; He should take heed, that he do not by his looseness either in life or doctrine, loose his honor and authority in the hearts of his people; for if he do there will be little hope his doctrine shall ever do good, be his gifts never so excellent. That is every whit as much required of parents towards their children; and to every parent the Lord Likewise saith maintain thine authority, take heed thy children despise thee not. We shall find it noted by the Apostle, 1 Tim. 3.4. for a great blemish in a Christian, and such a one as (be his gifts otherwise never so excellent) maketh him uncapable of the honor of the ministry if he cannot rule in his own house, if he keep not his children in subjection. Every father must be a ruler in his own house, every child must be kept in subjection. Our blessed Savior was subject unto his parents, Luke 2.51. Yet his father Joseph was but a poor carpenter, and his mother so poor that she could get no better room in Bethlehem then a stable to be brought to bed in. It is not sufficient for you that are parents to advise, and wish and admonish your children to leave any lewd course, you see them to hold ( Eli did so much. 1 Sam. 2.23, 24. and yet we know God was highly offended with him, because he did not enough) parents must do more then so, they must with authority charge and command and compel them to do it. I know (saith the Lord of Abraham, Gen. 18.19) that he will command his childen, to keep the way of the Lord. And Deut. 32.46. Ye shall command your children to observe, and do all the words of this Law, and I charged everyone of you (saith the Apostle. 1 Thess. 2.11.) as a father doth his children. If parents maintain not this authority, if they become hail-fellow well met, with their children, if they loose their honor and reverence in their children hearts (as certainly nowadays most have done) 1. They shall dishonor their head (as the Apostle speaketh, 1 Cor. 11.4.) the dishonor and contempt reacheth unto God, whose Image they bear, whose person they represent, as we have heard. 2. They undo their children, and disable them from profiting, by any means they shall use for the reforming of them, or saving of their souls.

Surely this were an excellent thing (will you say) if parents could maintain their authority, and honor in the hearts of their children; but how may this be done? This is such an age, as there is little or no possibility of it?

I answer. It is true, that this falleth out sometimes through the just judgment of God, that do parents what they can, some children will be stubborn, and rebellions, sons of Belial, that will bear no yoke. It is foretold by the holy Ghost, 2 Tim. 3.2. as one of the chief mischiefs and diseases, that should reign and rage in these last days, and should make these times so perilous, that men should be disobedient to parents. It cannot be avoided, it must be so, that the Scripture may be fulfilled. And it is foretold as a sign and fore-runner that doth presage the ruin of a state and nation. Esa. 3.5. The child shall behave himself proudly against the ancient, and the base against the honorable. Yet it is also certain, that parents themselves are (for the most part) the cause why they have no more honor, and reverence in the hearts of their children; when they maintain not, but loose that authority that God hath given them over their children. And that two ways.

[ 1] First. Because they do not themselves honor, and fear God, therefore their children cannot honor nor fear them. Solomon by the spirit telleth us, Prov. 11.16. that a gracious woman retaineth honor, and that that is there said of a woman, even of a mother, may likewise be said of a gracious father, he retaineth honor. The true fear of God will procure reverence, and esteem to a man, even in the hearts of such as have no grace in them. Mark. 6.20. Herod feared John, knowing that he was a just man, and an holy, and he observed him. For 1. this image of God carrieth such a Majesty in it, as a man cannot choose but honor it, in whomsoever he seeth it; It is called therefore by the Apostle, the spirit of glory, 1 Pet. 4.14.2 Besides, the Lord hath bound himself by promise, to give honor to them that honor him. 1 Sam. 2.30. them that honor me, I will honor. If any man serve me (saith our Savior, John 12.26.) him will my father honor. Certainly, if parents did fear and honor God in their hearts, and express in their whole conversation, their children must needs honor them, they could not despise them. On the other side, if parents fear not God themselves, their children cannot honor them. If children see their parents to be irreligious, malicious against religion, filthy and drunken persons, how can they honor them? I know they should be unwilling to see any such thing in their parents, they should with Sem, and Japheth, cast their mantle over them, but it is not possible for them to do it. That which is said of Jerusalem, may be said of all men, Lam. 1.8. All that honored her, despise her, because they have seen her nakedness. They that thus see the nakedness of them, whom by nature they ought most to honor, cannot choose but despise them. I told you, all parents do bear the image of God, but these foul sins do so deface it, as men can discern no glory in it, men cannot honor it. God hath said, they that despise me, shall be lightly esteemed. 1 Sam. 2.30. And when God will have men to be despised, when he poureth contempt upon them, when he saith of any as he doth of Ninivie, Nah. 3.6. I will cast abominable filth upon thee, and make thee vile, who can then honor them in their hearts? And this is one cause why most parents have no reverence in their children's hearts.

Secondly. Another is this, because they did neglect to keep their children [ 2] in awe when they were young; they laid the rains upon their necks, they corrected them not, but cockered them in their tender years. The fathers of our flesh (saith the Apostle, Heb. 12.9.) corrected us, and we gave them reverence. As if he had said; If they had not corrected us, we should not have reverenced them so much. And it is expressly noted for the cause why David lost his honor in the heart of his son Adonijah, 1 Kings 1.6. His father had not displeased him at any time, not so much as in saying, why hast thou done so?

I grant that those parents govern best, that can maintain their authority, and keep their children in awe with little or no sharpness and severity; and many parents are too apt to offend in too much rigor this way; else would not the Apostle have given this charge twice unto parents, Ephes. 6.4. Colos. 3.21. Ye fathers, provoke not your children to wrath, exasperate them not. But this is also certain, that the best children when they are young, are of a servile disposition, more moved with fear then love. The best man's heir, as long as he is a child (saith the Apostle Gal. 4.1.) differeth nothing from a servant, though he be Lord of all. And Solomon observeth, Prov. 29.19. that a servant will not be corrected by words. No parent may hope to weaken and destroy the corruption that is in his child's heart, though he teach him never so well, and use all the allurements he can, to draw him to goodness, if he do not also correct him, and use the rod sometimes. The Lord himself who is both the wisest, and the best father, and who loveth his children a thousand times more then any of us can love ours he taketh this course with his children, yea, resembleth himself therein unto all wise parents, Deut, 8.5. Consider in thine heart, that as a father chasteneth his son, so the Lord God chasteneth thee. And Heb. 12.6, 7. Whom the Lord loveth he chasteneth, and scourgeth every son whom he receiveth. If you endure chastening, God dealeth with you as with sons, for what son is he whom the father chasteneth not? This is a special means commended to us by the holy Ghost, and sanctified to this end, even to abate the strength of natural corruption in children, and to make them capable of saving grace. And therefore it is to be observed in the law, that no child was to be reputed graceless, and past hope, till he had shown himself, not only unteachable, but incorrigible also, till his parents had used means to reform him, not only by counsel, instruction, and reproof, but by correction, and chastisement also, and all in vain; That would not obey the voice of his father, nor the voice of his mother, and that when they have chastened him, will not hearken unto them. Deut. 21.18. He that spareth the rod (saith Solomon, Prov. 13.24) hateth his son, but he that loveth him, chasteneth him betimes. Thou sayest it is nothing but love that maketh thee to bear with thy child; and would you not have me love my child sayest thou? Alas, who could find in their heart to beat so sweet a child? But the holy Ghost saith thou liest, it is not love indeed, it is hatred. We love not our children, we hate them, if we correct them not; nay we love them not, we hate them if we correct them not betimes, while they are such pretty ones. Again, Prov. 19.18. Chasten thy son while there is hope (that is, while he is young, then there is great hope of doing him good by it, and small hope afterward, if it be neglected then. O but thou wilt say, I cannot endure to hear him cry; But what saith the holy Ghost in the next words?) and let not thy soul spare for his crying. It is a strange thing to observe, how the holy Ghost speaketh of the efficacy, and fruits of this, and how he meeteth with all excuses that foolish parents are wont to pretend for the neglect of it. Foolishness is bound in the heart of a child (saith Solomon, Prov. 22.15.) but the rod of correction will drive it far from him. But would you have me cruel to mine own child sayest thou? Nay saith the holy Ghost, this is no cruelty, thou art unmerciful to thy child, if thou do not correct him. Prov. 23.13. With-hold not correction from thy child, for if thou beatest him with the rod, he shall not die. He will die, he will perish if thou correct him not, and art not thou cruel if thou wilt not do what thou canst to keep thy child from perishing? O but thou wilt say, alas, children's faults are nothing, their stubbornness, lying, cursing, swearing, profanes • e. But what saith the holy Ghost, Prov. 23.14. Thou shalt beat him with the rod, and deliver his soul from hell. He will go to hell, if thou let him do what he list, thou mayest keep him from hell by correcting him. O but this were the way to make my child hate me, yea, and to make him a dullard, so as I should never have comfort of him. No (saith the holy Ghost) there is no such danger in it, Prov. 29 17. Correct thy son, and he shall give thee rest, yea, he shall give delight unto thy soul.

To conclude this first means. O that parents would see their sin in the neglect of this. 1. They loose that inward honor, reverence, and subjection also, that their children own unto them. 2. They spoil and undo their children, and make themselves the authors of all their ungraciousnesse. For the best natured child in the World, if he be not kept in awe, if he be suffered to do what he list, must needs run riot, Prov. 29.15. A child left to himself, bringeth his mother to shame ; yea, and his father too; though the mother be there only named, because she usually is most too blame in this kind. 3. They dishonor God, and quite pervert his ordinance. For whereas by God's ordinance, their children should honor them, they honor their children, as the Lord told Eli, 1 Sam. 2.29. Thou honourest thy sons above me. And whereas by God's ordinance, their children should fear them, and be afraid to displease them, they are afraid to displease their children, as the holy Ghost saith of David, 1 Kin. 1.6. he durst not displease his son Adonijah, no not so much as by a cross word, or by saying unto him, why hast thou done so?

Lecture LX. On Psalm 51.5. June 12. 1627.

THe second means all parents must use to destroy corruption of nature in their children, and to breed grace in them is Instruction. We heard in the motives, that parents are as expressly, and as often, and as straitly charged by God, to teach their children, as any minister is to teach his flock. Yea, this domestical, and parently instruction God hath appointed, and sanctified for a special means to propagate religion, and to restrain and weaken the corruption of nature, and to prepare the heart, and make it more capable of grace. According as we heard from that speech of Hezekiah. Esa. 38.19. The living, the living, be shall praise thee, as I do this day, the father to the children shall make known thy truth. Four ways there be, whereby you that are parents may, yea must do this.

[ 1] First, Betimes, while they are very young, as soon as they discover any capacity or understanding (as that they will do, if you would observe it very soon) teach them to know God, to know what is good, and what is evil, teach them some few of the first, and easiest principles of religion. Solomon saith when he was young and tender his father taught him, Pro. 4.3.4. Yea that his mother did so too, Pro. 31.1. And he oft putteth God's people in mind, not only of the instruction and charge they received from their fathers, but also of the law or doctrine of their mothers, Pro. 1.8.6.20. which showeth plainly, it was the practice of God's Church then, that even mothers were teachers of their children; even when they were very young and under their government, they were wont to teach them good things. Yea there is an express commandment for this, not only that we should teach our children, but that we should teach them even when they are very young. Teach a child in his way, saith Solomon▪ Pro. 22.6. that is, that way that is fit for him, according to his capacity, as he is able to receive it, by a little at once, as you pour liquor into narrow mouthed bottles. As you do when first you begin to feed their bodies with the spoon, so must you do when first you begin to feed their souls with instruction.

Secondly, You must betimes acquaint them with the practice of religion, as [ 2] reading of the Word and prayer and giving of thanks at their meat and singing of Psalms. We shall find, Mat. 21.15. that the little children had learned of their parents, to sing Hosanna part of the 118. Psalm to the praise of Christ. Yea more then this, parents should endeavor to restrain their children from evil and to breed in them a conscience of sin even while they are very young. You know the fourth commandment enjoineth us, that not ourselves only rest from all our own works on the Sabbath but that our children do so too, Exo. • 0.10. Ezekiel professeth unto God, Ezek. 4 14 that from his child-hood (from his infancy as some read it) he had not eaten anything that God's law had forbidden. His parents had taught him even then (and yet then we know the appetite to meat is most strong, and unruly) to make conscience of it. Parents therefore must join instruction with corrections, that may breed in their children a knowledge and conscience of the sin for which they correct them. Reproofes (or corrections) for instruction (saith Solomon, Pro. 6.23.) are the way of life. Without instruction, correction will do little good. And one fault amended by a child out of conscience, that it is a sin, is worth the amending of an hundred out of the fear of the rod only. That which David saith of God's corrections, may fitly be applied to this, Psal. 94.12. Blessed is the man whom thou chastenest O Lord, and teachest him out of thy law. Few or none, are the better even for the Lord's rods, if they be corrected only by him, if they be not instructed also.

Thirdly, You must bring them with you to the Church to the public worship [ 3] of God, betimes even while they are very young, even so soon as they can come, and be there without disturbance of the Congregation, that they may be acquainted with God's worship and ordinances betimes. Moses told Pharaoh, Exod. 10.9 they must have their little ones with them to the solemn worship they were to do unto God in the wilderness; and would not accept of liberty for all the rest, unless they might have their little ones with them. And when Joshua (according to God's commandment) read the law of God solemnly to the Congregation of Israel, Io •• . 8.35. they had their little ones with them, in that solemn assembly. And when Christ was preaching in the Congregation, the people brought their little children unto him, Mat. 19.13. that their little ones might have the benefit of his prayers.

Fourthly and lastly, You that are parents must examine your children how [ 4] they profit by the means of grace, try how they understand what they hear, repeat it, and make it plainer to them; and in repeating it, apply it also. Moses requireth the people, Deut. 6.6, 7. to teach that to their children, which they had heard of him. They might have objected, what needeth that, seeing they being present in the congregation, heard what thou taughtest as well as we? Yes, but thou must teach it them again saith he for all that, more plainly, more familiarly. Teach these things diligently to your children, saith he; yea, whe • and sharpen them upon your children (for so the word there signifieth) that is, so repeat, and make things plainer to them, as you may apply them also, & labor to bring them to some feeling, and conscience of that that is taught them.

O how would Religion flourish, how would knowledge and grace grow in your children, if you that are parents would thus do your duty, would be teachers as well as we, and lay to your helping hand to this work? And the best ministry in the world will do little good while you hang off, and will do nothing.

Two objections there be, that some parents are apt to make against this.

First. It is an absurd thing (say they) to teach children religion, for them to meddle with the Scriptures, or for them to be taught to say either their Catechism, or prayers, or grace. A Parrot may as well be taught these things, as a little child. For (alas) they have no capacity to understand, and be sensible of such matters, and therefore it is but a taking of God's name in vain, to teach them such things.

Indeed, this hath ever been the conceit of carnal men. Pharaoh could not abide to hear Moses say they must have their little ones with them to serve God, Exodus 10.10. And Matth. 21.15. When the high Priest and Scribes heard the little children meddle with the Psalm, and sing Hosanna, they were sore displeased. Yea, when the disciples themselves; Mar. 10.13 (carnal men also in this, as appeareth by the rebuke they received for it from their master, ver. 14. he was much displeased with them for it) when they saw men bring their children to Christ, they rebuked them for it. But this is but a carnal conceit, as shall appear by three things that I have to answer unto it.

First. Children when they are very young, are capable of the seeds and beginnings of regeneration, and saving grace. See a notable proof for this, in the example of John the Baptist, Luk 1.44. As soon as the voice of thy salutation sounded in mine ears (saith his mother to Mary ) the babe leaped in my womb for joy. There were certainly in that babe the seeds; and beginnings of saving knowledge, and faith; of saving grace, both in his understanding, and in his will and affections also. But (you will say) that case was extraordinary and miraculous, I grant it was so indeed, yet is it to the purpose for all that. For it showeth that the youngest infant is not so uncapable of saving grace, but that God is able to work it even in them. And that this should encourage us, to use all the means we can to breed grace in them betimes, because we know not how soon God may be pleased to work with the means, and bless them unto them. According to that of Ecclesi. 11.9. In the morning sow thy seed, and in the evening with-hold not thy hand, for thou knowest not whether shall prosper, either this or that. But hear now some other examples to prove this, that are not so extraordinary, as that of John the Baptist was. First, for saving knowledge we have the Apostles testimony of Timothy, 2 Tim. 3.15. that he had known the holy Scriptures, 〈 in non-Latin alphabet 〉 , from his childhood, yea, from his infancy, as the word properly signifieth. And for the seeds and beginnings of holy affections, see them in the little children of God's people at Tyre, Acts 21.5. they shown their love to the Apostle, and went with their parents, to bring him on his way unto the sea shore. And for conscience of sin, and fear to offend God, see it in Daniel. 1.8. He resolved with himself that (whatsoever came of it) he would not defile himself with the portion of the Kings meat, nor with the wine that he drank. And if you consider how long he lived after this (in the reigns of four Kings, Nebuchadnezzar, Evilm • rodach, Belshazzar, and Darius ) it will appear plainly, he was very young when he made this conscience of sin.

Secondly, I answer. That childhood is the fittest age of all to be wrought upon this way; children of all others, are the fittest to have the seeds and beginnings of saving grace wrought in them. That which the Prophet saith by way of exprobation to the Jews, may fitly be applied unto this purpose. Esa. 28.9. Whom shall he teach knowleage? and whom shall he make to understand doctrine? Them that are weaned from the milk, and drawn from the breasts. They are not indeed fit to feed themselves, nor capable of strong meat, but they are the fittest of all other to be fed, and dieted by others, to be fed with milk. That is a comparison that the Apostle twice useth. 1 Cor. 3.2. Heb. 5.12. Your children while they are young, are like soft wax, apt to receive any impression, like little twigs, which you may bend and bow, which way you will. There is not in them that stubbornness, that spirit of contradiction, neither in their reason, nor will, to oppose and reason against good things, as you shall find in them of more years. In which respect our Savior telleth us, Mar. 10.15. we must all be like unto them. Verily, I say unto you, whosoever shall not receive the Kingdom of God as a little child, he shall not enter therein.

Thirdly and lastly, I answer. That admit that your children have no understanding at all, nor feeling of the good things you teach them, while they are so young, admit no seeds, no beginnings of grace be wrought in them thereby then; yet will that which you teach them then, do them good afterward, and prepare, and make them fitter to receive good by the ordinary means of grace afterward, when they shall come to more understanding and discretion. We baptize our children when they are infants, though they have for the present, no feeling nor understanding of it. It is twice noted of our Savior's Disciples, John 2.22. and 12.16. that the things which they understood never a whit at the first, when Christ taught them, did them great good afterward. And the same is noted also of the disciples of John, John 10.41, 42. And parents may well think they have not lost their labor, but done a good, and blessed work, if they have by their teaching prepared their children to receive good by the public ministry of the Word. And thus have I answered the first objection.

The second objection they make is this. Admit that children by the teaching they have, may attain to some beginnings of knowledge and grace, yet is there (say they) no heed to be taken of the good things that be in children, they will quickly loose all again. Many a young Saint hath proved an old Devil.

But to these that object this, I answer with the words of our Savior to the Sadducees (for they are certainly little better then Sadducees, and Atheists, that say, or think thus) Matt. 22.29. Ye do err, not knowing the Scriptures, and the power of God. For,

First, the Scripture teacheth us, that a great guess may be made what [ 1] our children will prove, when they grow in years, by observing well their disposition when they are very young, Pro. 20.11. Even a child is known by his doing, whether his work be pure, or whether it be right. For then they cannot dissemble, but will more freely discover their inclinations, then they will do when they are grown in years. And as experience hath proved in a number of lewd men • , our old proverb to be true, soon it pricks, that thorn will be, they did when they were young discover a most ungracious disposition; so it hath also proved this true, of many worthy men, that the great towardness and inclinations unto good, that appeared in them, while they were very young, did presage what they would prove afterwards. And parents shall do well to observe this, not only that they may know thereby what callings to fit and prepare their children for; but also what vices they should chiefly labor to prevent in them, and what good things above others they should principally nourish in them.

Secondly. The Scripture teacheth us, that by teaching our children good [ 2] things while they are young, they will be made the better while they live, Pro. 22.6. Teach a child in his way, and when he is old, he will not depart from it. And experience in all ages hath confirmed this, that as a vessel will long keep the savor of that liquor it was first seasoned with, so do men the instructions they have learned in their childhood. The seeds of knowledge and grace, which were sown in Moses heart, by his mother, while she nursed him. Exod. 2.9, 10. could never be gotten out of him, by all the pleasures, and honors, and examples he had in Pharaohs Court.

[ 3] Thirdly. The Scripture teacheth us, that though some that have been religious in their childhood, have proved most lewd (and so it hath been with men too, as well as with children) yet the worthiest men, and such as have done God most excellent service, began to be gracious and good betimes, even in their childhood. Many such examples we have, as Joseph, and Moses, and Obadiah, 1 King. 18.12. and Jeremiah, and Daniel, and John the Baptist, and Timothy, and many more. They that proved such excellent Saints, when they were old, were Saints when they were young. And on the other side; as of all that we read were possessed with evil spirits, the devil was most hardly gotten out of him, whom he had possessed from his childhood, Mark 9.21, 29. so we find by experience, that the most of them that are old divills in their age, were also young devils in their childhood, bewrayed much ungraciousnesse, even when they were very young. And thus have I finished the second means, that you that are parents must use to heal your children's natures, and breed grace in them, you must instruct them betimes, even while they are very young.

The third means, is good example. You that are parents must careful to give good example unto your children; cause it to appear unto them in your whole conversation, that yourselves do unfeignedly fear God, and love good things. See three notable presidents, and examples of this care. 1. In Abraham, of whom God giveth this testimony, Gene. 18.19 that he knew him that he would command his sons, and his house after him, to keep the way of the Lord, he would go before them himself in that way. 2. In Joshua, I and my house (saith he. Josh. 24.15.) will serve the Lord. 3. In David. Ps. 101.2. I will walk in the uprightness of mine heart, in the midst of mine house. Without this, neither your commandments, nor correction, nor instruction, will do them any good. Therefore Paul requireth this even of Timothy, and Titus, men of such rare and extraordinary gifts, to see they gave good example, as well as teach well. 1 Timothy 4.12. Be thou the example of the believers. And Titus 2 7. In all things, show thyself a pattern of good works. As if he had said, you shall hardly do good upon the people by your doctrine, if they shall not discern in your lives, that yourselves do believe, and make conscience of that which you teach, and persuade them unto. On the other side, there is great force in example to draw others either to good or evil. See the force of a good example, even in an inferior, specially such a one as we love. They that obey not the word (saith the Apostle, 1 Pet. 3.1.) may without the word be won by the good conversation of the wives. And the example of a superior, of one whom we not only love, but reverence in our hearts, is of more force then any inferiors can be. The Apostle saith, Galat. 2.14. that Peter by his example, compelled the Gentiles to do as the Jews did. But domestical examples, specially the example of parents, is of more force with their children, to do them either good or hurt, then all other examples are. See the force it hath to draw our children to goodness, at least in outward conformity, in three notable examples. It is said of Amazia King of Judah, 2 Kin 14.3. He did that which was right in the sight of the Lord, yet not like David his father, he did according to all things as Joash his father did, And of Azaria (or Uzziah ) his son, • Kin. 15 3. He did that which was right in the sight of the Lord, according to all that Amaziah his father had done. And of Jotham his son, 2 Kings 15.34. He did that which was right in the sight of the Lord, he did according to all that his father Uzziah had done. And on the other side, see the force that the parents example hath to corrupt their children in three other examples. The first of Zacharia, the King of Israel, of whom it is said, 2 Kings 15.9. He did evil in the sight of the Lord, as his fathers had done; he departed not from the sins of Jeroboam, he would be of his fathers religion. The second is of the Samaritans, of whom it is said, 2 King. 17 41. These nations feared the Lord (made some kind of profession of the true religion, as the ten tribes had done) and served their graven Images too, both their children, and their children's children did thus; as did their fathers, so do they unto this day. The example of their fathers, drew them unto that idolatry, and rooted them in it. The third is of the kingdom, and Church of Judah of which we read, Jer. 17.1, 2. that the main reason why they were so settled in their idolatry, that there was no hope of reclaiming them, it was graven upon the table of their heart, as with a pen of Iron, or with the point of a Diamond, the reason of it I say, is rendered to be this, that their children remembered their altars, and their groves by the green trees upon the high hills.

And certainly so it is also in these days; A chief cause why profaneness, and impiety doth so cleave to the hearts of most men, that no means are powerful enough to reclaim them, is the evil example of parents. O think of this, you that are parents, and if nothing else will reclaim you from lewdness, and make you careful to take heed to your ways, yet let your love to your children do it, that you may not corrupt them by your evil example. Is it not wrong enough that you have done unto them, in conveying into them so corrupt and cursed a nature, but will you also by your evil example make them twofold more the children of hell, then they were by nature?

The fourth means parents must use for the saving of their children's souls, is this, They must take heed how they dispose of them, when they place them abroad from them. And as every true Christian will be careful of placing of himself, that however he do for other commodities, and conveniences, he will not live where he shall want the means of grace, but resolveth with David. Psal. 23.6. I will dwell in the house of the Lord, all the days of my life. So will he in placing of his children, be careful that they may do so too. They must take heed what school-masters and tutors they send them to, what services, and what marriages they place them in 1. The Apostle Paul reporteth Act. 22 3 that he was sent by his parents to Jerusalem, the best school, the best University, the best college, & to Gamaliel the best teacher, the best tutor there, where he was was taught according to the perfect manner of the law of the fathers, and learned to be to zealous towards God. 2. As for services, it is threatened as a great curse to God's people, that their children should serve the greatest Noble man, yea, the greatest Prince in the world, if he be a wicked man, and enemy to God, yea, though they serve him in the highest offices that may be. Thy sons that shall issue from thee (saith the Lord to Hezekiah, Esa. 39.7.) shall be Eunuchs in the palace of the King of Babylon. 3. For marriages, we see the care of Abraham first, Gen. 24.3, 4. and of Rebecca after, Gen. 27, 46. that their children might by no means match with the Canaanites.

Certainly in this point, most parents do evidently bewray, they have no care at all of their children's souls. In placing of their children any of these three ways, they aim at nothing but this, that they may get that that may make them able to live, and to live in credit, but as for living under the means of grace, for living so as they may live eternally, that they have no respect at all unto. Whereby they show themselves to be wholly sensual, not having the spirit, as the Apostle speaketh, Jude 19.

The fifth and last means, without which all the former are to no purpose, is prayer. Parents must be earnest with God, in prayer, for their children. Solomon's mother calleth him the son of her vows, Pro. 31.2. she had been wont to pray much for him. They should not only use these means, but pray earnestly to God to give them wisdom, to know what they may do to destroy corruption, and breed grace in their children. They should pray as Manoah did, Judge. 13.8. Lord teach me what I shall do to the child, that thou hast given me. We should do as the woman of Canaan did. complain to God of the corruption that is in our children's natures, and desire him to heal it. Have mercy on me O Lord (saith she, Mat. 15.22.) my child is miserably vexed with a devil. And as Job did, Job 1.5. offer sacrifice daily for them, pray daily for them, that God would forgive them their sins.

Now to conclude all this that I have said, touching the Means that parents are to use for the restraining and weakening of that corruption in their children, which they have infected them with, and to breed grace in them. Though I cannot assure you that if you use these means, you shall see the effect and fruit of them, in everyone of your children; but you may justly object that many parents that have been as careful as is possible in the use of these means, have had as ungracious children as any others (for the Lord is the God of all grace and the only author of it, 1 Pet. 5.10. and he giveth success and fruit to all means thereof, 1 Cor. 3.6. and he worketh herein most freely, according to the good purpose of his own will; as the wind bloweth where it listeth, John 3.8. he hath mercy on whom he will, and whom he will he hardeneth, Rom. 9.18.) Yet have I two things to say for your encouragement and comfort that are Christian parents, 1 None have more cause to expect and with patience to wait for a blessing from God, in the use of the means of grace towards any, then you have towards your children, because of the promises God hath made to you concerning your children, Gen. 17.7. Psal. 22.29, 30. Esa. 44.3. And the fruit of your labor may appear hereafter, though it do not yet; as experience hath proved in many good men's children, that for a long time lived most ungraciously. 2. Admit God be never pleased to vouchsafe a blessing to your labors, in your children, yet shall your labors and the fruit of them rebound into your own bosom, Psal. 35.13. For 1 you highly please God in doing your duty, and he accepteth your work nevertheless, Esa. 49.4. 2 Cor. 8.12. which will yield you unspeakable comfort, 2 Cor. 1.12. 2 You have hereby delivered your own souls so as the sins and damnation of your ungracious children, shall never be imputed unto you, Ezek. 3.19.

Lecture LVII. On Psalm 51.5. May 15. 1627.

WE have already heard that from these words being opened and cleared from the cavils of the Anabaptists, these three doctrines do naturally arise. 1. That every infant so soon as it is borne and conceived standeth guilty of sin before God, and is by nature the child of wrath. 2. That this sin that every infant standeth guilty of by nature, and whereby it doth deserve eternal damnation, is derived to it from Adam by the parents. 3. That this sin which every infant is guilty of, and which is derived to it from Adam by the parents is the chief sin, and that which above all others may make us odious and abominable unto God. The two former of these doctrines we have already finished, it followeth now that we proceed unto the third and last of them.

We must therefore observe, that David doth not mention here the sinfulness and corruption of his nature wherein he was borne and conceived, to lessen or extenuate the murder and adultery that he had committed; as if his meaning had been, to say unto God, Lord there is cause thou shouldst pity me and have mercy on me, and not lay these sins to my charge, seeing I could do no otherwise, I did but my kind, the corruption of my nature which I received from my parents was the cause of it; No no, he hath no purpose at all here to minse or lessen his sin, to excuse or defend himself before God; but for his further humiliation and abasing himself before God, he aggravateth his sin, and ascendeth in his confession to an higher step and degree of it. As if he had said, I have not only sinned against thee, and done this evil (of adultery and murder) in thy sight, but I have done it out of the corruption of my vile nature; I was not drawn to it, through the violence of any sudden temptation but mine own filthy nature drew me to it, I am not only guilty of this adultery and murder, but I am more vile then so, for I have in me, and had so soon as I had any being, a fountain of all sin for which thou mayest justly abhor me, and I loath myself much more, then for my other sins; For when they are repented of, and I am delivered from the guilt and power of them, yet this cursed root of all sin that is in me, will never be destroyed till I be destroyed myself. This is the meaning of David here; And therefore 1. He doubleth the words of this complaint, which he maketh here unto God, of his original sin the corruption of his nature I was brought forth in iniquity, and in sin my mother conceived me. 2. He setteth before this his complaint of the corruption of his nature, this word of attention behold ; as if he should say, this, this is it that humbleth me, most of all. And from these words then wherein David doth in this manner complain unto God of the corruption of his nature, we have this doctrine to learn for our own instruction.

That our original sin, that corruption of nature wherein we were borne and conceived is the sin of all others, fro which the Lord may most justly abhor us, and for which we should be most humbled, and abased in ourselves.

See the proof of both the branches of this doctrine distinctly.

First, That this is the sin for which the Lord may most justly abhor us. Man (saith Eliphaz, Job 15.16.) that is every man (which must needs be understood in respect of his nature) is filthy and abominable in his sight. And the Apostle, Ephes. 2.3. We are even by nature the children of wrath. As if he had said, If we had no other sin but that, the very sinfulness of our nature, maketh us worthy of God's wrath and odious unto him. This truth the Lord shadowed out to his people under the law, by sundry ceremonies; For whereas you shall find few or no laws made for the shutting men out from the tabernacle (which was a type of heaven) for actual sins, there are many against them that were defiled with such impurities as did typify the corruption of our nature, by original sin. The leper though he were a King might not be suffered to come into the house of the Lord, as you shall find, 2 Chron. 26.21. Nor the woman that had borne a child for a good space after her child-birth, Levite. 12.4. Nor he that had touched the dead body of a man. Num. 9.7. & 19.11. Nor he that had the running of the reins, Levite. 15.14. Yea see what the Lord saith to Moses, Numb. 5.2, 3. Command the children of Israel, that they put out of the campe every Leper, and everyone that hath an issue, and whosoever is defiled by the dead; both male and female shall ye put out, without the Campe ye shall put them, that they defile not their camps in the midst whereof I dwell. Certainly by all these ceremonies, God meant to teach his people this, that no sin maketh us more odious unto God, no sin deserveth more that we should be forever separated from God and his kingdom, then the very corruption of our nature doth.

Now for the second branch of the doctrine, that our original sin the corruption of our nature is the sin for which we should be most humbled and abased in ourselves; see the proof of it in four notable examples, besides this of David's, which we have in the Text; examples (I say) of such of God's people, as being not guilty of any actual sin, that did reign in them yet have complained exceedingly and cried out of themselves even for this. The first is of Job who though in respect of his conversation he was a perfect man and upright, and one that feared God and eschewed evil, Chap. 1.1. yet Chap. 40.4. he crieth out thus unto God, Behold I am vile what shall I answer thee? As if he had said, How shall I appear or stand before thee? The second is the Prophet Isaiah who so soon as he had seen the glory of the Lord, in a vision and by that means discerned what himself was, better then ever he did before; breaketh forth into this complaint, Esa. 6.5. Woe is me for I am undone. The third example is the Apostle Paul, of whom you shall not find that ever he complained so bitterly, of any of the foulest sins that he had committed before he knew Christ, as he doth of this, Rom 7.24 O wretched man that I am, who shall deliver me from the body of this death ; this was a death to him, and nothing so much as this. The fourth and last example is that of the whole Church, Esa. 64.6. We are all as an unclean man ; using the very words that the Leper was commanded to use and to cry Levite. 13.45. I am unclean I am unclean, worthy to be separated forever from God and from his people.

Now for the grounds and reasons of the Doctrine why the Lord hath so just cause to abhor us for this corruption of our nature and why we have so just cause likewise to be humbled in ourselves for it, they may be taken from the properties and effects of it. For as Adam by that first sin of his, (which excepting only the sin against the Holy Ghost, was in sundry respects the most heinous sin that ever mortal man did commit; and which sin of his, as we have heard in the first doctrine of this verse, is most justly imputed unto everyone of us) as he (I say) by that first sin of his, did loose from himself and all his posterity, that glorious image of God in which he was created, and whereby he did wholly resemble the Lord in wisdom, and holiness; so did he thereby also receive for himself and his whole posterity the image of Satan, and was transformed into it. Whereby it is come to pass, that we do all by nature (a fearful thing to hear and yet a certain truth) most lively in our disposition resemble Satan. Let us therefore consider our nature and the corruption of it in the properties and effects of it, and it shall evidently appear unto us, that there is no creature upon earth, that hath so venomous, and poisonful a nature, as everyone of us have. Neither will I speak of such properties and effects of original sin, as are to be found in the natural man only, and him that is void of all saving grace, but of those that everyone of us, and the best of God's children (such as David and Job, and Isaiah, and Paul were) shall find in themselves. And those are four principally.

[ 1] First, This corruption of our nature depriveth us of the comfort of our best actions, and maketh the dearest of God's children heavy and uncheerefull even in those duties wherein they have most cause to be comfortable and cheerful according to that commandment of God, Psal. 100.2. Serve the Lord with gladness. For this flesh of ours, this corruption of our nature. 1. Disableth us unto spiritual duties, maketh us unwilling, untoward, dull, and cold, and faint in them, so as we perform them with no lust, no life, no fervency of spirit. This the Apostle complaineth of, Rom. 7.18. I know that in me (that is in my flesh) dwelleth no good thing: For to will is present with me (through grace he meaneth) but how to perform that which is good I find not. Heb. 12.1. It easily besetteth us on every side, to hinder us from running in any way of God's commandments. 2. It will show and intermingle it self, and will not be kept out of doors, no not for a moment when we purpose and go about the best duties, but it will be meddling and have a finger even in them. When I would do good (saith the Apostle, Rom. 7.21.) evil is present with me. 3. It will cross 3. It will cross and oppose the spirit and interrupt the work of it, stirring up such thoughts and motions as are quite contrary, and opposite unto it. I see (saith blessed Paul, Rom. 7.23) another law in my members, warring against the law of my mind. And Gal. 5.17. The flesh lusteth against the spirit, and these are contrary the one to the other, so that ye cannot do the things that ye would. Yea 4. by these and such like means it defileth our best duties, and maketh them not only unworthy of all reward with God, but worthy to be rejected and loathed by him; as the Church complaineth, Esa. 64.6. All our righteousnesses are as filthy rags.

Secondly, It draweth the best of us to offend God oft. 1. Even to do that [ 2] that we do not only know to be evil, but that also that our hearts do hate. In many things (saith the Apostle, I am. 3.2.) we offend all. And Paul, Rom. 7.15. What I hate that I do ; and verse 23. It bringeth me into captivity to the law of sin. 2. Yea it is restless, and never giveth over working this way. Like thtroubled sea (as the Prophet speaketh, Esa. 57.20) which cannot rest, whose waters cast up mire and dirt. This root and fountain is ever springing and putting forth one corruption or other. Every imagination of the thoughts of our hear • (saith the Lord, Gen. 6.5.) is only evil, continually. When we have by faith and repentance mortified one sin and cleansed ourselves of it, another will rise out of the ashes of it this vile nature of ours will cast up some other mire and dirt, some wretched motion or other, to defile us withal. 3. And what are the motions and lusts it will stir up in us? Surely there is no sin so foul and unnatural but we shall find it will be ready to stir up motions and incli • ations unto it, even in the best of God's children▪ motions of atheism and blasphemy; motions of desperation, and of every other foul sin. Sin wrought in me (saith the Apostle, Rom. 7. • ) all mann • r of concupiscence.

Thirdly, It is an universal corruption, and leprosy that goeth over the whole [ 3] man, the understanding, and conscience, and memory, and will, and affections all are corrupted by it. It is a leaven that soureth the whole lump, as the Apostle speaketh, 1 Cor. 5.6.

Fourthly, and lastly, We can never be rid of it, while we live. It dwelleth in [ 4] us as the Apostle speaketh, Rom. 7.17. It is an inmate that will never be gotten out, till the house be pulled down. It is an hereditary disease (as we have heard) which no Physician can cure; that that is bred in the bone will never out of the flesh.

Lecture LXI. On Psalm 51.5. June 19. 1627.

THe uses that this doctrine serveth unto, are four principally, 1 To inform and settle our judgments, 2 To humble and abate the pride of our hearts, 3 To exhort us to seek the cure of this dangerous leprosy, 4 and lastly, To breed thankfulness in our hearts towards God, and admiration of his goodness to such vile wretches as we are.

For the first, This Doctrine serveth notably to confirm us against popery by discovering to us the gross error of the Papists in their doctrine of original sin. And yet would I (according to my custom) content myself to ground and confirm you in the truth, and not trouble you with confuting their errors, were it not for three reasons that move me to it. 1. That by confirming you against the error of the Papists in this point, I shall also preserve you from the error of the Semi-Pelagians; who as in sundry other main articles of our Christian religion so) in this agree to well with the Papists. 2. That the error of the Papists in the Doctrine of original sin is maintained by them as a prop and stay to many other of their damnable doctrines, which do depend upon this. Take away their error in the doctrine of original sin, and then their doctrines of 1 freewill, of 2 preparatory works, of 3 the regenerate man's ability to keep the whole law, of 4 justification by works, of 5 merit cannot stand, but must needs fall to the ground. 3. Because I discern strong inclinations in many nowadays to think better of Popery, then they were wont to do. And yet was popery never worse then it is now; neither was there ever Church or nation that had more cause to detest it then our Church and nation hath; neither had our Church and nation ever more cause to detest it, then at this time.

Now for our entrance into this use of confutation, two general rules I will give you whereby you may try all doctrines in religion whether they be of God, or no.

[ 1] First, That Doctrine and religion that ascribeth anything to man in the matter of his salvation that giveth unto man any the least cause of boasting or confidence in himself; that doth not give all the glory to God, and ascribe the whole praise of man's salvation to the free grace of God alone, that doctrine certainly is not of God. For the main drift of the holy Scripture is to abase and pull down the pride of man, to make him even to despair of himself, and to advance and set up the glory of God's free grace. 1 Cor. 1.29. That no fl • sh may rejoice in his presence ; and verse 31. He that rejoiceth let him rejoice in the Lord. And Rom. 3.27. Where is boasting then? It is excluded. By what law, or doctrine? Of works? Nay, but by the law or doctrine of faith. Where we see the Doctrine of justification by works proved a false doctrine, and the Doctrine of Justification by faith only proved a true Doctrine, by this argument because the one leaveth unto man some matter of boasting, the other doth not. So Eph. 2.8, 9. By grace ye are saved, through faith, and that not of yourselves, it is the gift of God, not of works, lest any man should rejoice. This note our Savior giveth of a true teacher, John 7.18. He that speaketh of himself seeketh his own glory; but he that seeketh his glory that sent him, the same is true, and no unrighteousness is in him. The true teacher doth in his Doctrine and ministry ascribe all glory unto God. And this note Paul giveth of the true Church and religion, Phil. 3.3. We are the circumcision which rejoice in Christ Jesus, and have no confidence in the flesh. And this is the first rule I said I would give you to try all doctrines and religions by. The true religion giveth all glory to God, and none at all to man.

[ 2] The second rule is this. That doctrine and religion that is most agreeable to natural reason and groundeth it self upon it, and not upon the holy Scripture only, that doctrine, and religion certainly is not of God. This rule we find given us, Esa. 8.20. To the law and to the testimony, if they speak not according to this word, it is because there it no light in them. And I am. 3.15. This wisdom descendeth not from above, but is earthly, natural 〈 in non-Latin alphabet 〉 and devilish That wisdom that is natural, agreeable unto & grounded upon natural reason is not from above, but it is earthly and devilish. For natural reason is blind as a beetle in these matters. 1 Cor. 2.14. The natural man ( 〈 in non-Latin alphabet 〉 the very same word that James useth) receiveth not the things of the spirit of God, for they are foolishness unto him, neither can he know them, because they are spiritually discerned. Whereas (on the other side) the holy Scriptures are a perfect direction able (as the Apostle saith, 2 Tim. 3.15.) to make a man wise unto salvation ; and a sure direction, therefore can never deceive us. Thy testimonies (saith the Prophet, Psal. 93.5.) are very sure. For they were all given by divine inspiration of God, 2 Tim. 3.16. It is God's Word, 2 Pet. 1.21. The prophesy of the Scripture came not by the will of man, but holy men of God spake (and wrote too) as they were moved by the Holy Ghost. So that he that contradicteth the Scripture in any point contradicteth God himself. And therefore when the great Antichrist is described, 2 Thess. 2.4. this is one chief note that is given us to know him by, he is called 〈 in non-Latin alphabet 〉 one that opposeth himself unto, that contradicteth God and his truth.

Now if Christians would make use but of these two rules, certainly neither Popery nor Pelagianism would ever deceive them. Apply them to the matter we have now in hand, and it will be evident unto us, that the doctrine of the Papists, touching original sin is not of God. For 1. it giveth too much to man, and keepeth him from being so much humbled, and dejected in himself as he ought to be. 2. It directly opposeth, and contradicteth that which the Lord hath expressly spoken in the holy Scriptures.

See this in three points, which they teach touching original sin.

First. For the nature of original sin, they teach, that though we be thereby [ 1] so fettered and snared, yea, so wounded and weakened in our nature, that we cannot of ourselves without the help of God's grace, do anything that is good, yet some ability is left in our nature, we can accept of the help of God's grace when it is offered, yea, we can desire it also. We are (say they) like the poor man that was travelling towards Jericho, Luk 10.30. we are wounded sore, and left half dead. And though we have by original sin, lost that righteousness and perfection of nature, in which man was first created, and are now become by nature, as prone to sin, when occasion is offered, and as apt to take hurt by any temptation, as tinder or touch-wood is to take fire, yet is there not thereby any sinful quality positively infused into our nature.

Whereas the spirit of God in the holy Scripture speaketh expressly. First. That we are by nature not only wounded and weakened, and half dead, till God quicken us, but dead all out; even the Elect are so by nature, Ephes. 2.1. You hath he quickened, who were dead in trespasses and sins, and verse 5. Even when we were dead in sins, hath God quickened us. Secondly. That there is in us by nature, no true desire at all to be helped by God's grace, out of this estate, Phil. 2.13. It is God that worketh in you, both to will, and to do of his good pleasure, John 8.44. The last of your father ye will do. And that which our Savior saith of good words, may likewise be said of good desires, Mitch. 12.34. O generation of vipers (and certainly such are we all by nature) how can ye being evil think good things, or desire good things. Thirdly. That there is in us by nature, no power nor willingness to accept of the help of God's grace, when it is offered us, but an utter averseness, and unwillingness to accept of it, yea, an hatred unto it. That we are apt to say to God, even as the poor possessed man (for certainly such are we all by nature also, even slaves to the devil, 2. Tim. 2.26.) Luke 4.34. Let us alone, what have we to do with thee thou Jesus of Nazareth? art thou come to destroy us? We gain-say, and resist the work of God's grace in us, till God by his mighty power do overcome us, Rom. 10.11. All the day long have I stretched out my hands unto a disobedient, and gain-saying people. And Rom. 8.7. The carnal mind is not subject to the law of God, neither indeed can be. Fourthly and lastly. That our nature is not only privatively evil, and corrupt, deprived of original righteousness, and apt as tinder is to receive the fire of temptation, but positively evil, and hath in it a poisonful and corrupt quality, even the seeds of all sin, that cannot choose but work and bring forth evil thoughts, and words, and actions, Gen 8.21. The imagination of man's heart is evil (not prone only to be evil) from his youth. Yea, cap. 6.5. Every imagination of the thoughts of his heart, is only evil continually. Insomuch as we, even the Elect of God, are by nature rank enemies to God, and rebels against him. You were (saith the Apostle Col. 1.21.) alienated, and enemies in your minds unto him.

And thus you see, how in this first point of their Doctrine concerning original sin, they do plead for man, and do directly oppose, and contradict the spirit of God. But the second and third points, are worse then this.

[ 2] Secondly. They teach that the corruption of our nature, the untowardness of our heart to that that is good, that is no sin, no nor the concupiscence and lust that riseth from it, the motions unto evil (what evil soever it be) that we feel in ourselves, are no sins, till we consent unto them, and obey them, till they reign in us.

Whereas 1. The spirit of God in the holy Scripture, expressly calleth it sin. As here in this place, Psal. 51.5. I was borne in iniquity, and in sin did my mother conceive me. And in three chapters of the Epistle to the Romans (that is to say, the sixth, seventh, and eight) fourteen times at the least. and Heb. 12.1. The sin that doth so easily beset us. And shall we say, that that is not properly and indeed a sin, which the holy Ghost so often calleth sin? Secondly. The spirit of God in the holy Scriptures speaketh expressly that our original corruption is the cause of all actual sins, that the foulest sins that ever men committed, come all from this root. Every man is tempted (saith the Apostle, James 1.14.) when he is drawn away of his own lust, and enticed. It is our own corrupt nature that tempteth us, that draweth us away, that entiseth us to all sins. So also the Apostle Peter, 2 Pet. 1.4. saith, all the corruption that is in the world, is through lust. And may we not truly and properly call that sin, that is the cause of all the foulest sins in the world? May we not well call that an evil tree, upon which all this evil fruit doth grow? Surely we may, or else our Savior's rule will fail, Matth. 12.33. The tree is known by his fruit. Thirdly. The spirit of God in the holy Scripture teacheth us expressly, that infants, yea infants that are baptized, which have no other sin but this original sin, and corruption of nature in them, and who never consented to it, nor obeyed it in the lusts thereof, do die, Rom. 5 14. Death reigned from Adam to Moses, even over them that had not sinned after the similitude of Adams transgression. And therefore it must needs be sin, and may be truly, and properly so called; for sin is the only cause of death; and none can die, but those that are sinners, either by imputation as Christ was, who was made sin for us, as the Apostle speaketh, 2 Cor. 5.21. or really, and personally, as all Adams posterity are, Rom. 5.12. By one man sin entered into the world, and death by sin, and so death passed upon all men, for that all have sinned. Fourthly and lastly. The spirit of God in the holy Scriptures expressly teacheth us, that this concupiscence even in the regenerate, these evil motions that rise in us, though we consent not unto them, though we resist them, are yet a swerving from the law of God, and a breach of it. For the law of God requireth of us, that we should love the Lord with all our heart, and with all our soul, and with all our strength, and with all our mind, Luke 10.27. And so can we not do, if there be in our heart, or souls, or mind, at any time, an evil thought, or an evil motion. Yet the Scripture teacheth us, that this concupiscence, or corruption of our nature, even in the regenerate • doth not only swerve from the law of God, but that it doth oppose and resist the spirit of God. I see (saith the Apostle, Rom. 7.23.) another law in my members, warring against the law of my mind. and Gal. 5.17. The flesh lusteth against the spirit, and these are contrary the one to the other. And therefore it must needs be sin. For so the Apostle defineth sin. 1 John 3.4. Sin is the transgression of the law, 〈 in non-Latin alphabet 〉 is the word, this is to teach us, that every swerving from the Law, is sin. This was the argument that convinced Paul's conscience, Rom 7.7. I had not known lust to be a sin, except the Law (in the tenth commandment) had said, thou shalt not covet. And what kind of lust, and concupiscence meaneth he? That which we delight in, or consent unto? No verily, for by the light of nature he might have known that to be a sin; heathen men have acknowledged that to be sin; he must needs mean that concupiscence, those motions unto evil, which the heart doth not delight in, nor consent unto.

We have heard how directly the Papists oppose the spirit of God, in these two points of their Doctrine of Original sin; and all to advance the nature of man; but I will show you yet a greater abomination in their Doctrine, then these two.

Their third error is far worse then the former two. For they teach, that the corruption of nature that remaineth in the regenerate, the concupiscence, [ 3] and evil motions that they have, and consent not to, but resist, are so far from defiling their good works, that they make them more meritorious before God, then otherwise they could be, because they are done, notwithstanding such a combat and resistance, as they find in themselves against them.

I will not trouble you with many words in the confutation of so palpable an error as this. Two reasons only I will give you against it.

First. If this should be true, then should the obedience, and good works [ 1] that mortal, and frail, and sinful men, men who have while they carry this flesh about them, many infirmities, and imperfections be better, and deserve to be more acceptable and pleasing unto God, then the good works of such as have had no imperfection, no infirmity in them. I grant that God doth indeed in the riches of his grace, and mercy in Christ, accept of our poor services, never the worse for this untowardness of our corrupt natures, that we are fain to combat and struggle with, in the performance of them; according to that of the Apostle, Hebr. 6.10. God is not unrighteous, that he should forget your work and labor of love. But to say, that this corruption, and untowardness of our nature, the evil thoughts and motions of infidelity, blasphemy, worldliness, that trouble us in our best duties, are no sins, do not at all defile them, but make them the better, and more meritorious in the sight of God, is little better then gross blasphemy. For then should our poor imperfect, and maimed obedience be better, and deserve to be more acceptable unto God, not only then Adams was before his fall, and then that is which the Saints in heaven do now yield unto God, but even then the obedience of Christ himself; for he found in himself no corruption of nature to struggle with, nor to hinder him in it, as we do.

My second reason, against this their last error, is this. That if the corruption of [ 2] nature, the regenerate are fain to strive withal, doth not at all defile their good works, but maketh them the more meritorious before God, then certainly would not the choicest of God's servants, that we read of in the Scripture, have been so humbled for it, cried out, and complained of it unto God, counted themselves so vile, and wretched creatures, by reason of it, as they did. Would David have so complained unto God here, and been humbled for his natural corruption, even more then for his adultery, and murder, and would he have so cried out of himself. Behold, I was borne in iniquity, and in sin did my mother conceive me? And Job 40.4. Behold, I am vile? And Isaiah the Prophet, Esa. 6.5. Woe is me for I am undone? And the Church, Esa. 64.6. We are all as an unclean man, and all our righteousnesses are as filthy rags? And the blessed Apostle Rom. 7.24. O wretched man that I am, who shall deliver me from the body of this death? As if he had said, this is a death to me, and nothing so much as this. Would all the Saints of God (I say) have so complained of the corruption of nature that was in them; though it did not reign in them, though they obeyed it not in the lusts thereof; if they had believed, as the Church of Rome believeth? If they had esteemed so lightly of it as Papists do? If they had thought it had been no sin? If they had been persuaded it was so far from defiling their good works▪ that it made them the better, even more meritorious before God? But I have been too long in this use of confutation, which (yet) I hope hath not been altogether unuseful, and unprofitable unto you.

Lecture LXII. on Psalm 51.5. June 26. 1627.

THE second use of this Doctrine, is to humble us, to abate the pride of our hearts, and to cause us to think basely of ourselves. This is one main end the Lord hath respect unto, in not perfecting the work of regeneration, in any of his servants in this life, but suffering much corruption of nature to remain still in them, even that he might humble them, and keep them from pride thereby. This is plain in the Apostles case, 2 Cor. 12.7. A thorn in the flesh was given him (some lust or other stirred in him, and put him to pain) left he should be exalted. He dealeth with his people in this case now, whom he bringeth into the Kingdom of heaven, into the state of grace, as he did with them of old, when he brought them into the land of Canaan, the type of the Kingdom of heaven, he driveth not out all these Canaanites, that they might be scourges in our sides, and thorns in our eyes, to vex and humble us as Joshua speaketh, Josh. 23.13. Great force there is in this, to humble the heart of a man that hath grace in him, to consider how vile his nature is, and what abundance of corruption doth still remain in him. The natural man indeed is never the humbler for this, because he hath no sight nor sense of it, but the godly man is. The proudest man that is, if he should be smitten with a leprosy, or some such loathsome disease from top to toe, would be much humbled with it. And how can God's child choose but be much humbled, when he seriously doth think of this leprosy of his soul, that as the Prophet speaketh, Esa. 1.6. From the sole of the foot, even to the top of the head (in understanding, conscience, memory, will, affections) there is no soundness in him, but wounds, and bruises, and putrifying sores? The proudest man that is, would be much dejected and abased in himself, if from an high and wealthy estate, God should cast him into extreme poverty and beggary. And the Lord speaketh of this, as of a fruit of such judgments, Esa. 13.11. that he will thereby cause the arrogancy of the proud to cease, and will lay low the haughtiness of the terrible. And so must God's child needs, whose eyes God hath opened, when he discerneth and considereth seriously what state he was once in by creation, and what he is now, how wretched, and miserable, and poor, and blind, and naked, as Christ speaketh to the Laodiceans, Rev. 3.17. This knowledge and sense of our spiritual poverty will certainly make us humble in ourselves, and humble towards others also. As our Savior plainly teacheth, Matth. 5.3.—5. in the connection of the three first beatitudes. Blessed are the poor in spirit, blessed are they that mourn, blessed are the meek. They that are poor in spirit, cannot choose but mourn, and be humbled in themselves for it; and they that are truly humbled in themselves for it, cannot choose but be meek in spirit towards others, they cannot be insolent, nor censorious, nor harsh in their disposition, and carriage towards others. O how apt are we all to be puffed up with a little knowledge and grace, that we have attained unto above others? How apt to despise others, because of this. If we knew our own hearts well, certainly we could not be so. The consideration of what we were before our calling, hath great force to keep us from despising, and censuring others so sharply, as we are wont. Titus 3.2, 3. Speak evil of no man, but show all meekness to all men, for we ourselves were sometimes foolish, &c. As if he had said; as bad as any other. But if we would consider well, what bad hearts we have since our calling and conversion, how untoward to anything that is good, how weak, and prone to that that is evil, how pregnant, and full of vile motions, and inclinations continually, this would have more force to humble us this way then the former. Brethren (saith the Apostle Gal. 6.1.) if a man be overtaken in a fault, you that are spiritual, restore such a one in the spirit of meekness, considering thyself, lest thou also be tempted. If we would consider ourselves well, and what we were like to prove, if we had the same temptation that others have had, this would make us meek and humble, this would keep us from despising others for their infirmities. This was that that made blessed Paul so humble and lowly in his own eyes, that he doth profess that he was not only in respect of his estate before his calling of all sinners the chief, 1 Tim. • .15. but even after his calling, Ephes. 3.8. less then the least of all Saints. How could he speak this in truth may you say? Doubtless he knew many of the Saints that had more slips and falls then ever he had; he knew many of the Saints that had not received that measure of grace from God, nor done him that service that he had done, yea he professeth of himself, 2 Cor. 12.11. that he was in nothing behind the very chiefest Apostles. And 1 Cor. 15.10. that he had labored more abundantly then they all. How could he then say that he was less then the least of all Saints? Certainly his meaning is he knew more evil, more corruption in his own heart, then he thought was in any Christian in the world besides. And this conceit of ourselves he requireth to be in all Christians, Phil. 2.3. Let each esteem others better then themselves. That proneness that we find in our own nature to evil (even after our regeneration, yea after many years spent in the profession of Christianity) should be matter of continual humbling unto us. And we have cause even in that respect to complain as David did, Psal. 38.17. I am ready to halt, and my sorrow is continually before me. Let us now apply this second use of the doctrine unto three particular cases wherein we may have occasion to practice it.

First, Let this humble us in the performing of our best duties, and keep us from priding ourselves in them, as (alas) we are all too apt to do. See this in the [ 1] Pharisee, Luk. 18.12. We are all by nature Papists, and Pharisees in this point, apt to conceit we have merited somewhat of God, when we have done anything well. If we would but consider, and take notice of this, when we have done any good duty, how our original sin our corrupt hearts have stained and defiled it, and made all our righteousness as filthy rags, Esa. 64.6. we should find even in our best duties, just matter not of pride but of humbling in them and to say of ourselves as our Savior biddeth us in another sense, Luk. 17.10. when we have done all we can do, we are but unprofitable servants. We read of Rebecca, Gen. 25.22. that when she had conceived though she knew she bare in her body the promised and blessed seed, yet the struggling and combat she felt within her between the two twins was so painful and grievous to her that she cried out Why am I thus? And certainly that combat that God's child findeth in himself in the performing of any good duty, that his flesh doth resist and oppose God's grace, and holy spirit in it, that it is so cross and contrary to it, that he cannot do the things that he would; must needs be a just cause of grief and humbling unto him; as the Apostle speaketh, Gal. 5.17. By reason of this every child of God when he hath performed any duty to God, in the best manner he can, hath cause to pray with good Nehemiah 13.22. O my God pardon me, according to the greatness of thy mercy. Yea without this sense of corruption mixing it self with our best duties and sorrow for it, we can never perform any good duty acceptably. Whatsoever ye do in word or deed (saith the Apostle, Col. 3.17.) do all in the name of the Lord Jesus. As if he should say, feel the need ye have of Christ in it, look not that God should accept of it, but only through him.

Secondly, Let this humble us at all times when we prepare ourselves to appear before God in prayer; We cannot be too humble when we are to go to [ 2] God. The greatest persons under heaven should not think much to abase and humble themselves when they are to appear before God, and to speak unto him. The four and twenty Elders, Rev. 4.10. cast down their crowns when they were to speak unto God, though that they were to speak were not confession of sin, nor petition, but praise and tanksgiving only. Yea the blessed Angels, Rev. 7.11. Fell before the throne on their faces and worshipped God And the more humble we are in ourselves, the more hope we may have to speed well in our prayers. If my people shall humble themselves and pray, (saith the Lord, 2 Chron. 7.14.) and seek my face and to turn from their wicked ways, then will I hear from heaven. And I am. 4.6. God giveth grace to the humble. We should all judge ourselves unworthy to do God any service. Abraham did so, Gen. 18.27. Behold I have taken upon me to speak unto the Lord. John the Baptist did so, Mar. 1.7. I am not worthy to stoup down, and unlose the latchet of Christ's shoe ; as if he had said, to do the lowest or basest service about him. And how may we bring out selves to this humility of heart when we go to God? Surely the consideration of his greatness and our baseness may be effectual to do this. This consideration humbled Abraham, Gen. 18.27. Behold now I have taken upon me, to speak unto the Lord, and I am but dust, and ashes. And this consideration is also commended unto us by the Holy Ghost, Eccl. 5 2. Be not rash with thy mouth, and let not thine heart be hasty to utter anything before God, for God is in heaven and thou upon earth, therefore let thy words be few. Mistake not the meaning of the Holy Ghost, he condemneth not all prayers that are long, long prayers are not unlawful, specially upon extraordinary occasions (for Christ we know continued a whole night in prayer, Luk. 6.12.) Yea our own necessities and the necessities of the Church, do sometimes impose a necessity upon us both to be more frequent, and more long in our prayers then ordinary it were fit for us to be. When Israel was in the field against Amalek, Exod. 1 • .11, 12. Moses held up his hands to God (with the help of Aaron and Hur ) a whole day even to the going down of the Sun. Carnal men are not fit judges in this case; they are apt to think the smallest time that is spent in God's service too long and to cry out as Mal. 1.13. Behold what a weariness it is? And as in Amos 8.3. When will the Sabbath be done? But if we would not offend in the length of our prayers, these four cautions which God in his Word giveth [ 1] us must be observed in them. First, That in these our long prayers we do not out of any respects, affect to be long, it is too possible for a man to use long prayers in the meetings he hath with other Christians even to get applause thereby, and to show how far he excelleth others in this gift. And fie upon pride at all times but specially in prayer. The Pharisees are taxed for this fault, [ 2] Matth. 23.14. For a pretence they made long prayers. Secondly, That we be indeed enabled by God to do it with understanding, and use not vain repetitions in our long prayers. This caution our Savior giveth, Mat. 6.7. When ye pray use not vain repetitions, as the heathen do. Certainly this is a common [ 3] fault in the long prayers of most men. Thirdly, That in our long prayers our hearts be able to hold out as long as our tongues do. The true worshippers (saith our Savior, John 4.23.) shall worship the father in spirit and in truth. A short prayer made with fervency of devotion prevaileth more with God, then the longest and most eloquent prayer can do without it. It is the effectual fervent prayer of the righteous man that availeth much, I am. 5.16. God cannot abide the prayers that are nothing but lip labor; when men draw near to God with their mouths (as the Lord complaineth, E • a. 29.13.) and honor him with their lips, [ 4] but their hearts are gone. Fourthly, That he that conceiveth the prayer have as well respect to them that join with him, as to himself whether their hearts be like to hold out so long in that duty, as his heart or his tongue is. I had rather (saith the Apostle, 1 Cor. 14.19.) in the Church speak five words so as I may edify others (and that that he speaketh there of teaching is as well to be understood of prayer, as appeareth by the context) then ten thousand words otherwise. Marvel not that I say that in prayer and in all the exercises of religion respect must be had to the ability of them that join with us in these duties, and not to our own only. Our blessed Savior had respect to this in his teaching. Mark 4.33. With many such parables spake he the word unto them, as they were able to hear it. And this the Lord had respect unto, in the appointing of all the three solemn feasts, wherein all the males were to assemble themselves before the Lord. He appointed them at such times, as all the people might with most conveniency come unto Jerusalem, and go back again also unto their own homes. The Passover was about the beginning of our April, the feast of Pentecost, in May, and the feast of Tabernacles, in September. And in that month also was the day of atonement, the general fast kept, as you may see, Levite. 23. and Deut. 16. Certainly God's purpose was therein to teach us, that in the exercises of his worship, whether ordinary or extraordinary, respect must be had to the conveniency of God's people. Decency and order is not more necessary, or comely in anything, then in the matters of God's worship. Let all things be done (saith the Apostle, 1 Cor. 14 40.) decently and in order. You see then by that place of Eccl. 5. that the consideration of God's glorious greatness, and of our own baseness, may be effectual to humble us, whensoever we are to go to God, and to pray unto him. But the consideration of the Lord's holiness, and of our own sinfulness, may do it much more. Not only the consideration of the foul actual sins that we have all of us been guilty of, as we see in that speech of Ezra. 9.6. O my God, I am ashamed, and blush to lift up my face to thee, my God, for our iniquities are increased over our heads ; but specially the consideration of this vile nature that remaineth still in us, even after our conversion, whereby we are so prone unto sin, and have in us a continual thirst unto evil; according to that speech of Eliphaz, Job 15.16. How much more abominable and filthy is man that drinketh iniquity like water? ]

The third and last case, wherein we are to make use of this doctrine, for our [ 3] humbling, is in the times, when we are to renew our repentance, and to humble ourselves in fasting, and prayer before God for our sins, or for any of his judgments, then must our original sin, this fountain of corruption that we have within us, come into our remembrance, to further us in our humiliation before God. The keeping of fasts, is no better then gross hypocrisy, and will but provoke the Lord further against ourselves, and all we pray for, if our souls be not humbled and afflicted in us when we fast. You know the fearful sentence of God against such keepers of fasts. Levite. 23.29. Whatsoever soul it be that shall not be afflicted in that same day, he shall be cut off, from among his people. And the more we can be humbled in our fasts, certainly the more hope we may have to prevail with God in them. He putteth his mouth in the dust (saith the Church, of an humbled sinner, Lam. 3.29) if so be there may be hope. As if he had said, if anything will give him hope of mercy, that will do it. And because so few keep fasts with humbled souls, even when they make so solemn profession of their humiliation before God, and his people, therefore see we so little fruit of our fasts nowadays. But God's people have now cause if ever, to complain unto God as they did, Psal. 80.4. O Lord God of hosts, how long wilt thou be angry against the prayers of thy people? Certainly God seemeth even to be angry with the prayers of his people. Yet must we not give over our fasts and days of humiliation, for God calleth us to fasting and prayer now, if ever he did. Isaiah 22.12. But our care must be to keep our fasts with more humbled souls, then we have been heretofore.

First. We must be humbled for the tokens of God's anger, that are upon all [ 1] the Churches, and upon our own land. If ones father have spit in his face (saith God to Moses, Numb. 12.14.) should he not be ashamed? Certainly our heavenly father hath spit upon our faces and disgraced us in the sight of all nations. The Lion hath roared (saith the Prophet, Amos 3.8.) who will not fear? The Lord threateneth terrible things against this nation such as if we would give ourselves leave seriously to think of, would make the stoutest heart among us to quake and tremble. And surely such as will seem to keep fasts and are not in their fasts affected with, nor humbled for the judgments of God upon all the Churches, especially upon our own land, are no better then graceless hypocrites, Ier. 5.3. Thou hast stricken them but they have not grieved, thou hast consumed them but they have refused to receive correction: they have made their faces harder then a a rock. These are they that the Prophet speaketh of Esa. 29 15—18.

[ 2] Secondly, We must be humbled in our fasts for the outrageous sins that are committed everywhere, specially such as ourselves hear and know of. When blasphemy was supposed to have been spoken by Naboth against God, and the King, a fast was proclaimed in Jezreel for that, 1 King. 21.9, 10. which doubtless Jezebel had learned from the example of God's own people, that had been wont to do so in such cases. And the Apostle blameth the whole Church of Corinth, 1 Cor. 5.2. because they had not at all mourned for that foul incest that had been committed among them. [What would he have done if so desperate a murder had been committed there as was here the last week. Certainly we should all mourn, and be humbled for it, and be glad we have opportunity to do it with fasting and prayer.] It is made a note of God's people, whom he will mark for himself, and take care to provide for in times of common calamity, Ezek. 9.4. that they are such as sigh and cry for all the abominations that are done in the midst of the place they live in. If we cannot be humbled for the sins of the land, of the place we live in, certainly we can never be humbled aright for any judgments of God, that are either presently upon us, or threatened against us. We read of Nehemiah that when he heard of the great affliction, and reproach God's people were in at Jerusalem, Neh. 1.4. He wept, and mourned certain days, and fasted and prayed before the God of heaven. But what was the thing that most humbled him in that fast? Surely not so much the judgments whereby God shown himself to be angry against Jerusalem, as the sins of Jerusalem whereby it had provoked God unto this anger as you may perceive by the confession he maketh of their sins in the sixth, and seventh verses of that Chapter.

[ 3] Thirdly, We must in our fasts be humbled for our own sins especially. Thus is the humiliation of God's people for sin set forth, Ezek 7.16. They shall be on the mountains as the doves of the valleys, all of them mourning, every man for his iniquity. And therefore also, we ought in our fasts, to call back into our remembrance the foulest, and grosest of all the sins that ever we committed in our lives, though they were done long ago. Because the heart will sooner be brought unto remorse, and sorrow by the remembrance of these then of smaller sins. Remember and forget not (saith Moses unto Israel, Deut. 9.7.) how thou provokest the Lord thy God in the wilderness. He that bringeth not to the fast an heart humbled for his own sins, that hath no sense of the beams that are or have been in his own eye (as our Savior speaketh, Mat. 7.5.) is but an hypocrite in pretending that he is humbled for the sins of the land.

[ 4] Fourthly and lastly, We must in our fasts be humbled for our original sin for the foul corruption of our nature. So was David we see here in this his solemn profession of repentance and humiliation, he was humbled not only for his adultery and murder but for the corruption of his nature also, wherein he was conceived and borne, yea more for that then for the other; for he ascendeth in his confession (as we have heard) as to an higher step and degree of sin, and setteth an Ecce before this Behold I was borne in iniquity, &c. Thus was Paul humbled even after his regeneration for this corruption of his nature. It was no actual sin, no corruption that reigned in him, or that he did obey in the lusts thereof, that he complaineth so of, and prayeth so against, 2 Cor. 12.7, 8. It was nothing else certainly but the corruption of his nature, the motions and strong inclinations he found in himself unto some foul evil; and this he said put his heart to that pain and anguish as a thorn in the flesh would put a man's body to. This was that that made him cry out so of himself, Rom. 7.24. Owretched man that I am ; this was that that he calleth his death; who shall deliver me from the body of this death? And why were David and Paul being in the state of grace and having no actual sin in them that they had not repented of, in whom this original corruption of nature did not reign neither, why were they so humbled for that nevertheless? And why must we in the days of our humiliation when we are to renew our repentance, remember and bewail our original sin? Surely because.

First, That was the cause of all the foul sins that ever we committed, and [ 1] consequently of all the sorrows and miseries that ever we felt or stood in fear of, I am. 1.14. Every man is tempted, when he is drawn away of his own lust, and enticed. And Mar 7.21.23. from within out of the heart of men proceed evil thoughts adulteries, fornications, murders, &c. all these things come from within, and these defile a man.

Secondly, Because though all other sins that we have committed be repented [ 2] of, and done away, yet this root of bitterness remaineth still in us, and is ever sprouting and putting us in danger to do as badly again, as ever we did. And may fitly be resembled by that comparison of a tree that Job useth, Job 14.8, 9. Though the root thereof wax old in the earth and the stock thereof die in the ground: yet through the sent of water it will bud, and bring forth boughs like a plant. He therefore (to conclude) that bringeth unto God in the fast an heart humbled only for some gross actual sins, that he hath committed, but was never humbled for the vile corruption of his nature, could never feelingly confess that unto God nor bewail it before him, hath just cause to suspect the truth of his repentance, and humiliation for sin. Shall Job and David, and Isaiah, and Paul cry out so much of themselves for this, and dost thou think thou art in a good case, that art never troubled for that untowardness, thou findest in thy heart to anything that is good, for those vile motions, and inclinations thou findest in thyself unto all evil? This God complaineth of as of a thing that did much provoke him against his people, Ezek. 16.22. In all thine abominations and thy whoredoms thou hast not remembered the days of thy youth, when thou wast naked, and bare, and wast polluted in thy blood.

Lecture LXIII. On Psalm 51.5. July 10. 1627.

THe third use that this Doctrine serveth unto, is for exhortation to stir up in everyone of us a care to be cured of this loathsome leprosy, to be delivered from the danger of this poison, this fountain of all sin, this root of all bitterness, that is in the nature of everyone of us. This use the blessed Apostle did make of this Doctrine, Rom. 7.24. For having bewailed greatly this corruption he felt in his nature, and professed that he was deeply humbled in himself for it, which made him cry out O wretched man that I am. As if he had said, O what a wretch am I, that have such a deal of corruption remaining in me (which was the former use that I told you this Doctrine serveth unto; and handled by me the last day) immediately he bursteth forth into these words, Who shall deliver me from the body of this death? As if he should have said, O how may I be rid of it, and delivered from the danger of it?

Now for the better enforcing of this exhortation, 1 I will give you certain motives to provoke you unto this care to seek to be freed from the danger of this sin. 2 I will show you the means whereby deliverance from the danger of this sin, is to be obtained.

And for motives, I shall not need to give you any other, then such as you have already heard in the proofs and reasons of the Doctrine. 1. This is the fountain and cause of all other our sins; and consequently of all our woe and misery; as we have heard out of James 1.14. And it is a point of wisdom in this case; to lay the axe unto the root of the tree. Matth. 3.10. 2. This is an universal leprosy that is gone over the whole man, the whole spirit, and soul, and body, and is therefore called the old man, Rom. 6.6. 3. This is such a cursed root; and fountain of all evil, as will never cease sprouting, boiling, and bubbling up one corruption or other. Fitly resembled Esa. 57.20. to the troubled Sea, that cannot rest, whose waters cast up mire and dirt continually. So as when we have repented, and made our peace with God for our actual sins, that we know by ourselves, yet this is still apt to defile us again, and cast filthy dirt upon our best actions; yea to bring us into danger of falling again into the same, or fouler evils; and so apt ever and anon to interrupt our peace with God, and to minister unto us matter of new doubts and fears continually.

It therefore standeth us upon, to inquire how and by what means we may be delivered from the danger of this sin especially. And this is the second thing I propounded for the enforcing of this exhortation, to show you the means how we might be delivered from it. And those we may best learn of the blessed Apostle, who when he had professed this desire that I now exhort you to, Rom. 7.24. Who shall deliver me? &c. In the words following he answereth himself, and giveth full satisfaction to his own conscience in this weighty question (which is the answer also that I must give to everyone of you, in whom the Lord hath wrought that care and desire that was in Paul ; as doubtless he hath in every good heart here, that knoweth the vi • enesse of his own nature, and doth remember, and believe that which I have taught you at large, touching original sin) he answereth himself (I say) by telling us, who delivered him from the body of this death, how he was freed from the checks and accusations of his own conscience for it. 1. By Jesus Christ, who delivered him from the guilt of it, that it should never be imputed to him unto condemnation verse 25. I thank God, through Jesus Christ our Lord. And 8.1. There is therefore now no condemnation to them that are in Christ Jesus. 2. By the spirit of God, who freed him from the power, and dominion of his corruption, and did mortify it in him, Rom. 8.12. They that are in Christ, walk not after the flesh, but after the spirit, for the law (the commanding power) of the spirit of life, which is in Christ Jesus, hath freed me from the law (the commanding power) of sin and death. The same answer he also giveth, 1 Corinth. 6.11. Ye are washed, ye are sanctified, ye are justified in the name of the Lord Jesus, and by the spirit of our God. Here are therefore (beloved you see) two ways (and other way then these two there is none) whereby we may be delivered from all the hurt, and danger that may come to us by the Original corruption of our nature. 1. By Jesus Christ that hath justified us, and delivered us from the guilt, and punishment of it. 2. By the spirit of Christ which sanctifieth, and delivereth us from the power and dominion of it. The first is without us, and made ours by imputation only, as Adams transgression, which was the cause of our original corruption, was made ours: and as our sins were made Christ's. The second is within us, a fruit and evidence of the former, and more sensibly known and perceived by us, because we are agents in it ourselves.

First. Labor to be in Christ, and to get assurance to thy heart, by a lively faith, that Christ is thine, so shall the filthiness of thy nature be covered, and never imputed unto thee, it shall never make either thee or thy service odious unto God, or displeasing unto him. There is no condemnation (as you have heard) to them that are in Christ. Nay God is well pleased with all them that are in Christ, Ephes. 1.6. He hath made us accepted in the beloved. Yea he is well pleased with our poor services, notwithstanding they be so stained, and defiled with this Original corruption. Prov. 15.8. The prayer of the upright, is his delight. Yea, he seeth none of these stains or corruptions, whereby themselves, and their best services are defiled; that is, so as to impute them, or to think ever the worse of them for them. Numb. 13.21. He seeth no iniquity in Jacob ; Nay no spot, nor wrinkle, nor any such thing as the Apostle speaketh; Ephes. 5.27. He passeth by these transgressions, these swervings from his righteous law, which he discerneth in them, and in their best actions, as the Prophet speaketh, Micah 7.18. And why so? Surely two reasons there be why it must needs be so.

First. Because the Lord exacted of Christ our surety, the full punishment, [ 1] the whole wrath of God, that was due to us for this vile corruption of our nature. God condemned sin in the flesh, saith the Apostle, Rom. 8 3. In our nature which Christ our surety for our sakes took upon him, God received full satisfaction to his justice for this sin. Our blessed Savior did not take upon him our actual sins only, when he was made sin for us, as the Apostle speaketh 2 Cor. 5.21. but this root, this fountain of all actual sins he took upon him also, our old man was crucified with him, Rom. 6.6. And therefore also was his mother purified as well as other women, Luke 2.22. as if the child that she had borne, had been unclean by nature, and had made her unclean as other children did their mothers (for that was the thing that was taught by that ceremony) and he was circumcised also as well as other children, Luke 2.21. as if his heart and nature had had a filthy fore-skin that must needs have been cut off (for that was the thing that was taught by that ceremony, Jeremiah 4.4.) Surely Christ had no uncleanness of nature of his own, no filthy fore-skin of heart of his own, but the uncleanness of all our natures, the filthy foreskin of all our hearts, the punishment of them he took upon him, it was imputed to him; and therefore it was necessary, the blessed Virgin his mother should be purified, and his own blessed flesh circumcised also, and made subject to that painful, and bloody Sacrament. And by this circumcision of our blessed Savior and surety, was signified and taught that all the fore-skins of our hearts that are his Elect, the whole body of sin, and of our natural corruption was quite cut off, and taken from us by him, so as it shall never be imputed unto us. The body of the sins of the flesh (that is of our corrupt nature, saith the Apostle, Col. 2.11.) is put off (from us) by the circumcision of Christ.

The second reason why God cannot loath them that are in Christ, for the vile [ 2] corruption of their nature, nor like the worse of them for it, nor once impute it unto them, is because in Christ our surety, our nature is sanctified perfectly, no spot nor stain of corruption is left in it. He was conceived of the holy Ghost Matth. 1.18. His mother was found to be with child of the holy Ghost, And Luke 1.35. The holy Ghost shall come upon thee, and the power of the highest shall over-shadow thee, therefore that holy thing that shall be borne of thee, shall be called the Son of God. And why was our nature made so perfectly holy in Christ our surety? Surely for us, and for our sakes, that we might have the benefit of it, that it might be imputed unto us, and fully cover the impurity of our nature. He is made unto us of God (faith the Apostle, 1 Cor. 1.30.) not only wisdom, and righteousness, but sanctification also. And the Lord now beholding us and our nature, not as it is in it self, but as it is in Christ, seeth, that is, imputeth not any spot or blemish unto us, but esteemeth us, as he speaketh, Cant. 4.7. Thou art all fair my love, there is no spot in thee. All this was typified unto us by the Lord's dealing with Joshua, Zac. 3.3, 4. First, he took away from him his filthy garments, and then he clothed him with change of raiment. The best of us in ourselves, stand before the Lord in filthy garments, but first the Lord Jesus by his most meritorious, and satisfactory sufferings, hath taken our filthy garments from us, so as the Lord will never look upon them anymore; Secondly, By the perfect holiness of our nature in his person, hath clothed us with change of raiment; and made us not only clean, but beautiful in the eyes of his father, and made him to account of us, as he speaketh, Cant. 7.6. How fair and how pleasant art thou, O love for delights?

O then (beloved) if any of us do desire to be cleansed from the filthiness of our vile nature, and to be delivered from the danger of it, so as it may never be imputed unto us, let us give all diligence to make this sure to ourselves, that Christ is ours. To have reformed our lives much, & to have left many sins, and to have many good things in us (alas) will not serve our turn, to yield us any sound comfort, till by a lively faith we have laid hold of Christ, and made him our own. It will never be well with us, till we have the same mind and heart in us, that was in blessed Paul, Phil. 3.5—9. that we can prize Christ above whatsoever is dearest to us in the world, that we can make no reckoning (I say not of all profits, and pleasures, and honors, but even) of all our glorious profession, of all our morality, strictness in our conversation, of all our zeal and for wardnesse in religion (for these were the things that Paul had to glory in) in comparison of Christ. Till we can be content to renounce them all, and count them but as dung, that we may win Christ, and be found in him.

Now if any man desire to know whether he be in Christ or no, he must inquire, and try whether he have the spirit of Christ. If any man have not the spirit of Christ (saith the Apostle, Rom. 8.9.) he is none of his. And 1 John 3. 24. hereby we know he abideth in us, by the spirit which he hath given us. And this is the second means whereby (as I told you) Paul said, he was delivered from the body of his death, and whereby everyone of us must seek to be delivered from it, and from the accusations of our conscience for it, by feeling in ourselves the work of God's spirit, subduing the corruption of our nature, keeping it from reigning in us, mortifying and killing of it in us, Rom. 8.2. This is the way to know we are in Christ, and that by his death, and the perfect holiness of our nature in him, we are fully delivered from the guilt, and punishment of it, if by his spirit we be delivered from the dominion of it. He will subdue our iniquities (saith the prophet Micah. 7.19.) Where God pardoneth sin, he subdueth it, that it shall not reign anymore. If thy corruption be not mortified in thee, but have as much strength and vigor in thee, as ever it had, certainly it is not pardoned, thou art not in Christ. This second means of our deliverance, though it be not so full, and perfect, as the former, yet is it more sensible unto us, and we may better take notice of it, then of the former, because we are agents in it ourselves. They that are Christ's, (saith the Apostle, Galat. 5.24) have crucified the flesh, with the affections and lusts. And Rom. 8.13. If ye through the spirit do mortify the deeds of the body, ye shall live. And 1 John 3.3. He that hath this hope in him, purifieth himself. And 2 Cor. 7.1. Let us cleanse ourselves from all filthiness of the flesh and spirit. And 1 Pet. 1.22. Ye have purified your souls, in obeying the truth through the spirit. We must cleanse ourselves, purify ourselves, keep under our corruption, that it reign not in us, mortify and kill it, or it will kill, and damn us. If we do not this ourselves, certainly we have no part in Christ.

Why (will you say) alas what can we do? I answer, surely nothing of ourselves by nature, Rom. 5.6. Yea, 2 Cor. 3.5. Nothing till we be in Christ. John 15.5. Without me ye can do nothing. Nothing till we be acted and led by the spirit of God. We must through the spirit, mortify the deeds of the body, as the Apostle speaketh, Rom. 8. • 3. there is no way else to do it. The Popish exercises of mortification, consisting in their kind of fast • ings, and whipping, and pilgrimage, and wearing of hair cloth next their skin, will never work true mortification in the heart. Of them we may say with the Apostle, 1 Tim. 48. Bodily exercise profiteth little. And Col. 2.23. Though they have a great show of wisdom, and humility, and of neglect of the body, yet they are of no worth, 〈 in non-Latin alphabet 〉 because they are but will-worship, not such exercises of mortification, as God's spirit hath taught us.

If any man then shall ask, what are those means and exercises of mortification, that God's spirit hath taught us to use? I answer. They be seven principally.

Lecture LXIIII. On Psalm 51.5. July 17. 1627.

FIrst. He that desireth to mortify corruption in himself, and to keep it from reigning in him, must observe and make conscience of the very first stirrings and beginnings of it, even in his heart. Observe them I say first, that so we may know what are the sins we are most inclined unto, and then make conscience of them, tread upon these eggs of the cockatrice (as the Prophet calleth them. Isaiah 59.5.) while our heart is hatching of them. Keep the heart with all diligence, saith the holy Ghost, Prov. 4.23. Take heed (saith the Apostle, Hebr. 3.12.) left there be in any of you an evil heart of unbelief, to depart from the living God. The unbelief of the heart, the motion, and inclination of the heart, to depart from God must be taken heed of. They that are Christ's (saith the Apostle, Gal. 5.24.) have crucified the flesh, with the affections and lusts. The very affections and lusts of the flesh, must be crucified. This is the way to keep sin from reigning. Take heed to your spirit (saith the Prophet Mal. 2.15.) and let none deal treacherously against the wise of his youth ; and again verse 16. Take heed to your spirit, that ye deal not treacherously. The way for a man to keep himself from falling into any actual sin, against God or man, is to take heed to his spirit. And certainly the man that hath no care to observe his own evil inclinations, and the first workings of corruption in his heart, that maketh no conscience of the vanity and wickedness of his thoughts, and affections, hath no true desire to mortify sin in himself, or to keep it from reigning in him.

Secondly. He that desireth to mortify sin in himself, and to keep it from reigning, must so soon as he spyeth it, set himself against it, as against a mortal enemy that warreth against his soul, 1 Pet. 2.11. and be content, even to offer violence to himself, and to his own nature in it. Certainly the corruption of our nature, will not be weakened, and kept under, without putting ourselves to much pain, without doing violence to ourselves. This work of mortification which is the first part of true repentance, is compared to the plucking out of our right eye, and casting it from us with detestation, Matth. 5.29. It is called a sacrificing of ourselves, Rom. 12.1. And a crucifying of our flesh, with the lusts and affections of it, Gal. 5.24. All these were most painful things. See this in three particulars.

First. We must resist, and fight against every corruption we find, [ 1] not consent, not yield unto it, but maintain a conflict in ourselves against it; That I do, I allow not, Romans 7.15. The spirit lusteth against the flesh (saith the Apostle, Galat. 5.17.) and th • se two be contrary the one to the other. If the spirit be in us, we shall find him (like Jacob in his mothers womb, Gen. 25.22) struggling with this Esan. And certainly, where there is not this resisting of corruption, there is no truth of grace; and where this conflict is maintained, there corruption shall not reign, but will be kept under. That which the Apostle saith of Satan himself, I am. 4.7. may be also said of this imp of Satan, if we can but conscionably resist him, we may be sure to overcome him.

[ 2] Secondly, We must heartily dislike and hate every corruption we discern in ourselves, and be angry and displeased with ourselves for it. What I hate (saith Paul; Rom. 7.15.) that do I. See two notable examples of this holy indignation against themselves. The one in Ephraim; Ier. 31.19. After I was instructed, I smote upon my thigh. The other in the Publican, Luk. 18.13. who smote himself upon his breast. As if either of them should have said, ô what a wretch am I that have in me so cursed a nature, so apt to offend God? Certainly where there is truth of grace, the heart will rise against our own corruptions. The righteous soul (as we see in the example of Lot, 2 Pet. 2.8.) will vex it self even for the sins of others, & therefore much more for his own. And where this anger & indignation against sin, is nourished there sin cannot reign. That which Solomon saith of a backbiter, Pro. 25.23. may be said of our lusts, An angry countenance will drive them away. They will soon grow out of heart, if they be not much made of.

[ 3] Thirdly, and lastly, We must be unfeignedly sorry and grieved in ourselves for our corruption. Even our spiritual poverty (the consideration of this, that in us that is in our flesh dwelleth no good thing, Rom. 7.18 but an utter unaptness, and untowardness to that that is good) should be a just cause of mourning unto us; upon poverty of spirit followeth mourning. Mat. 5.3, 4. how much more these strong inclinations, we find continually in ourselves, unto that that is evil. And even this grieving for our sins, hath great force to weaken the strength of sin and to mortify it in us. By the sadness of the countenance, (saith the Holy Ghost, Eccle. 7.3.) the heart is made better. And 2 Cor. 7.10. Godly sorrow worketh repentance unto salvation, not to be repented of. Certainly if we could thus resist our lusts, and be displeased, and mourn heartily for them, our corruptions would not be so strong in us as they are. On the other side, how can it be avoided but they must needs grow headstrong in us, and carry us whither they list, when we are so far from killing and crucifying them, that we cannot abide to be at any trouble with them at all, to put ourselves to any pain for the subduing of them; we never set ourselves in opposition unto them, nor are vexed or grieved in ourselves for them, but make them our best playfellowes, and (as Zophar speaketh, Job 20.12, 13.) wickedness is sweet in our mouth, we hide it under our tongue, we spare it, and forsake it not.

Thirdly, He that desireth to mortify the corruption of his nature, and keep it from reigning in him, must carefully shun all occasions and provocations unto it, and be content to wean and abridge himself, of all such things as he findeth do feed, and increase it, though the things be in themselves never so lawful. We must lay aside (saith the Apostle, Heb. 12.1.) not only every sin that hindereth us in our spiritual race, but every weight also, every clogg though it be no sin. The overmuch liberty that men have given to themselves in such things, as are in their own nature lawful, hath marvelously strengthened and increased the natural corruption of their hearts, and made it out of measure sinful. Look into the description that our Savior maketh, Luk. 17.27, 28. of the behavior of the old world, and of Sodom at those very times when God's vengeance fell upon them. What were they doing then? They did eat, and drink (saith our Savior) and marry, and buy, and sell, and plant, and build. Why what hurt was there in all this? Were not all these things most lawful for them to do? Ye • verily. But by overu-sing of these lawful things and setting their hearts upon them, they choked all grace, and care of heavenly things, they fed and increased the pride and covetousness and cruelty and lust of their evil hearts, and so drowned themselves in perdition. All things are lawful (saith the Apostle, 1 Cor. 6.12.) but all things are not profitable. And a Christian must have respect to this whether the thing that he useth be profitable for him, and will do him good, as well as to that whether it be lawful or no. When the Apostle Peter exhorteth the faithful to take heed of their adversary the devil that he prevail not over them, nor overcome them, 1 Pet. 5.8. he bids them be sober, and watch. The same may be said to them, that desire to be preserved from the power of their own corruptions and to overcome it, they must not take too much of these outward comforts, not more then will do them good, not so much as will overcome them. See the necessity of this in two particulars.

First, To keep company, and to refresh and make ourselves merry by eating [ 1] and drinking liberally and using of recreations as shooting, or bowling, or hawking, or hunting is in it self a thing very lawful. It is spoken of as blessing of God upon his people in Solomon's time, 1 King. 4.20. that they did eat, and drink and make merry together. But a man may easily surfeit of this and take more then will do him good; as they did, Amos 6.5, 6. who by their drinking together, their recreation and their mirth, were made unsensible of the afflictions of Joseph. Nay it is not possible but the corruption of the heart, must needs grow and increase in the best man that is, if he keep not a measure in these things. When Solomon himself (as strong a man as he was) gave himself too much liberty this way that Whatsoever his eyes desired he kept not from them (as he saith, Eccle. 2.10.) he withheld not his heart, from any joy, he corrupted himself fearfully. And certainly of those men (whereof the world now is full) that give their nature the full swing in these matters of delight, that are never well but when they are in the ale-house and in good company as they call it; never well but when they are at one sport or other, make every day a festival day as Dives did, Luk. 16.19. as if they had no other calling, or were borne for nothing else; of such men we may be bold to say there is no mortification in them, no care at all to subdue the corruption of their nature, such men care not how strong it grow, how much it increase in them. A Christian therefore is bound in the use of these things to inquire whether he be made the better or the worse by them; and to say as Eccl. 2.2. I said of mirth what dost thou? To use them with fear, lest he should take hurt by them, Jude 12. And when a man findeth that his weakness is such, that he cannot use recreations, nor keep company as he hath done, but he is made the worse by it, apt to exceed and be overcome, more unapt to the service of God, and the duties of his calling, he is bound in conscience to abstain, and wean himself from them. The Apostle give thus in his own example two notable rules for this. The first is 1 Cor. 6.12. All things are lawful for me, but I will not be brought under the power of anything. The other is in 1 Cor. 8.13. If meat make my brother to offend, I will never eat flesh while the world standeth, lest I make my brother to offend. And much more should this be the resolution of every true Christian, if wine, and strong drink, if such company and recreations as I have been wont to use, cause me to offend, I will never use them again while I live.

Secondly, To labor in our callings and to follow diligently the means of [ 2] our thrift, is in it self a most lawful thing. For God hath expressly allowed it, Exod. 20.9. Six days shalt thou labor and do all thy work. And he that is not careful to provide for his family is worse then an infidel, 1 Tim. 5.8. But a man may easily surfeit and take more of this also then will do him good. For the cares of the world, and the deceitfullnesse of riches (saith our Savior, Mat. 13.22.) choke the word, and make it unfruitful, even under the best ministry in the world. Nay it is not possible, but the best man under heaven must needs surfeit, and take hurt by it, if he keep not a measure in it. Therefore the most wise God that knoweth us better then we do ourselves, hath seen it necessary to injoine unto his people one day in every week to be kept as a Sabbath, a day of rest from our worldly labors and affairs; and spent in spiritual duties, Exod. 20.8. Yea he saw it necessary even for Adam before his fall that he should not continually be employed in dressing of Paradise, but that one day in seven he should rest from that labor, and be employed wholly in spiritual duties, Gen. 2.3. Yea he hath ordained that no one of the week days should be wholly spent in our worldly affairs, but that some part of every morning, and of every evening should be spared from them, and employed in spiritual duties; As appeareth plainly in those two laws; the one for the sacrifice, Exod. 29.38, 39. the other for the incense, Exod. 30.7, 8. which every morning and evening was to be offered up unto the Lord.

If any man shall say, Tush, those were but ceremonial laws; what tell you us of them?

I answer, They were so indeed, but yet there is a moral equity of them, which is perpetual. And of them I may say as the Apostle doth of another of the same kind, 1 Cor. 9.10. For our sakes, no doubt, this is written ; to teach us, that it is the will of God that every morning, and every evening, we should spend some time in his service.

If any shall object again, Tush, those laws concerned the Priests only in the Temple, and serve well in the moral equity of them to prove that Ministers should do so, but what is that to the people?

I answer, That these laws concerned the people as well as the Priests, as appeareth, Luke 1.10. The whole multitude were praying without (that is, in the courts of the Lord's house which was the place allotted to them in the Temple, 2 Chron. 22.5.) at the time of incense.

You see then how dangerous the Lord seeth it is for us, to be always employed in the affairs of our worldly callings (be our callings what they may be, for some are certainly more toilsome then others are) how necessary it is for us to be oft taken off from them, and to have our hearts and minds turned another way. And certainly the man that hath most employment in the world hath of all other men most cause to love the Sabbath, and praise God for it, and long for it, and acknowledge the necessity of it, yea to keep his times constantly for religious duties every morning, and every evening; and to account it an happiness if his occasions will also permit him to frequent Lectures; and to say with David, Psal. 84.4. Blessed are they that dwell in thy house, they will still be praising thee ; Because he of all others is in most danger, to have his heart corrupted and glued to the world. See a notable proof of this in that straight commandment that is given unto the King, Deut. 17.19. and Josh. 1.8. to read every day some part of the Bible. And Daniel would not omit his constant course of praying three times a day, though he knew he was in danger to be cast into the Lions den for it, Dan. 6.10. And therefore those men that never have enough of toiling and moiling about the world, but as Solomon speaketh, Eccl. 4.8. There is no end of their labors, neither is their eye satisfied with riches ; they think they never have enough. These long days are not long enough for them to do their business in, they can spare no time morning nor evening for religious duties; nay six days in a week is not time enough for them, but they must needs take some part of the Lord's day to employ in their worldly occasions; that see no necessity at all of spending any part of the week days in religious duties either in hearing or reading of the Word, or praying with their families, but are apt to say of them that use it as Pharaoh did, Exod. 5.8. They are idle, and have nothing to do and therefore they cry, saying, let us go and sacrifice unto our God ; yea that see no necessity of the Sabbath it self, specially not of those means God hath ordained for the sanctifying of it, but think they can do well enough without them; and are apt to say of it as those did, Mal. 1.13. Oh what a weariness is it? (And such men as I have described, the world, yea the Church of God is everywhere full of) Such men I may boldly say have no mortification, and consequently no true repentance in them at all, no care to keep under the corruption of their own heart, such men certainly care not how strong it grow, how much it increase in them. And he that hath no care of that, he that doth not study, and practice mortification, certainly hath not the spirit of Christ in him (as you have heard) and therefore is none of his, he cannot possibly be saved. Take a notable proof for this, in the speech and example of the blessed Apostle, who when he had said, 1 Cor 9.25. Every man that striveth for the mastery, is temperate in all things, And so he that striveth to get the mastery over his own corruption, must be temperate in all things, and not take too much, either of meat or drink, or of company, or of recreation, or of worldly business; He addeth verse 27. I keep under my body, and bring it into subjection; lest by any means, when I have preached unto others, I myself should be a cast away. If Paul had not been temperate in all things, taking no more of them then would stand with the health of his soul, Paul himself had been a cast away, and could never have been saved.

Lecture LXV. on Psalm 51.5. July 24. 1627.

THE fourth means whereby the corruption of our nature is to be mortified, is a conscionable use of the exercises of religion. I know there be many that use religious duties, both public, and private, ordinary, and extraordinary constantly, who yet cannot master nor subdue any one lust; but if they did use them conscionably, and in a spiritual manner certainly the strength of their corruptions would be abated by them. Walk in the spirit (saith the Apostle, Galat. 5 16.) and ye shall not fulfill the lusts of the flesh. If in this as well as in other parts of our conversation, we could walk in the spirit, perform spiritual duties in a spiritual manner, we could not fulfill the lusts of our flesh as we do. See the truth of this but in two exercises of religion (not to trouble you with more) that are in most daily use with all Christians, and that is, the Word and Prayer.

First. There is great force in reading of the Word, and hearing of it, to subdue and mortify sin in us, if it be used conscionably. Now ye are clean (saith [ 1] our Savior to his Apostles John 15.3.) through the word which I have spoken unto you. The conscionable hearing of the Word, is able to cleanse the heart, from the corruption that is in it It is therefore called the engrafted Word, James • .21 because (as the sciense of a good fruit that is grafted into a crab-tree-stock, will change the nature of the juice and sap of it, so) the Word is able to change our natures quite. See two notable instances of the power the Word hath this way. 1. In the young man, in whom we know all kinds of lusts are most strong, and violent; and yet of him David saith, Psal. 119.9. that if he would but conscionably exercise himself in the Word, if he would take heed to his way according the Word, he might be able to cleanse his way, to cleanse his heart, even from those unruly lusts of his. 2. In a King, who of all men in the world, is in most danger, as of other sins, so specially of this, to have his heart lifted, and puffed up with pride, and contempt, of them specially that are his own subjects, and yet of him the Lord saith, that if he will but exercise himself conscionably in the reading of the Word, he shall obtain power over this corruption. For giving the reason, why he would have him every day to read some part of the Bible, he saith thus, Deut. 17.20. That his heart be not lifted up above his brethren, and that he turn not aside from the commandment, to the right hand, or to the left. As if he should say, this will subdue both the pride of his heart, and every other corruption that is in it. And two reasons there are, why it must needs be so.

First. Because the Word is able to discover every corruption to us, how [ 1] closely soever it lurk in our hearts, and the loathsomeness, and odiousness of it also, by the law cometh the knowledge of sin, saith the Apostle, Rom. 3.20. It is a discerner, and discoverer of the very thoughts, and intents of the heart, as he saith, Heb. 3.12. Compared therefore to a glass, I am. 1.23. and to the light that maketh all things manifest, as the Apostle speaketh. Eph. 5.13.

[ 2] Secondly. Because there is also a divine spirit, life, and power in it, to work upon the heart, to conquer and kill sin in it. The words that I speak unto you, (saith our Savior, John 6.63.) they are spirit, and they are life. I have hid thy word in my heart (saith David, Psal. 119.11.) that I might not sin against thee. How could that keep him from sinning? Surely, when any lust began to rise in his heart, when he was tempted to any sin, if he could then but remember some sentence of God's word, that condemned that sin, that would be of force to stay him from it. That even as our blessed Savior himself did overcome Satan with Scriptum est. It is written, Matth. 4.10. so may the members of Christ be able to overcome Satan, and their own corruptions, by calling to mind, and meditating, and applying to themselves, that which is written in the Word against them. So saith David, Psal. 17.4. By the words of thy lips, I have kept me from the paths of the destroyer. For it is the sword of the spirit, as the Apostle calleth it, Ephes. 6.17. It is the weapon of our warfare, mighty through God to cast down our imaginations, and everything in us that exalteth it self against the knowledge of God, and bringing into captivity, every thought to the obedience of Christ, as the Apostle speaketh, 2 Cor 10.4, 5. This Divine power that is in the Word, to bridle and subdue their corruptions, God's people have always felt, and found by experience in themselves, and do all of them to this day; and that is the cause why they do take such pains for it, and esteem more of it (as Job speaketh, Job 23.12.) then of their necessary food.

They that regard not the Word, exercise not themselves in the reading and hearing of it, or if they do read, and hear it, yet have no care to hide it in their hearts, and to use it as the sword of the spirit, against their own corruptions, certainly such are far from mortification, any have no desire at all to mortify and kill sin in themselves.

[ 2] The other exercise of religion, that hath such force to master, and conquer our corruptions, is prayer, if it be used conscionably, and spiritually. This was the means that Paul used, when he was troubled with the thorn in his flesh, and sought to be rid of it, 2 Cor. 12.8. and by it, he obtained, though not a full deliverance from it, yet strength sufficient to master it; so as he was not overcome by it. That which David saith of his worldly enemies, Psal. 56.9. every Christian may say of these lusts that war against his soul. When I cry unto thee, then shall mine enemies turn back. When we can pray, we may be sure to become conquerors over any of our lusts. By our faithful prayer, we may be able to deliver any brother from the bondage of any sin that he is fallen into, if it be not the unpardonable sin; For so saith the Apostle, 1 John 5.16. How much more may we have confidence to obtain by prayer, deliverance from the dominion of any of our own corruptions? For of all suits we can make to God, we have greatest assurance to speed in this when we pray for grace. How much more (saith our Savior, Lut 11.13.) shall your heavenly father give the holy spirit to them that ask him? Certainly this is one chief cause, why the most of us can no better prevail against our corruptions, because we do not more heartily complain unto God of them, and pray against them. And we may say as the Church doth, Isaiah. 64.6, 7. Our iniquities like a wind have taken us away, they carry us headlong whether they please. And the reason is given in the next words, There is none that calleth upon thy name, or that stirreth up himself to take hold of thee.

The fifth means the spirit of God in the word hath directed us unto, for the mortifying of our flesh, is to take up our cross, that is, to bear willingly the afflictions God is pleased to exercise us by. A Christian is not bound to desire affliction, I have not desired the woeful day, thou knowest, saith the Prophet. Jer. 17.16. But when he seeth once it is his cross, the cross that the Lord hath appointed, and thinketh fit for him, the cup that his father hath given him, as our Savior speaketh John 18.11. then must he even take it up, and undergo it willingly. This means our Savior prescribeth. Luke 9.23. If any man will come after me, let him deny himself, and take up his cross daily, these two go together. There are sundry strange things spoken in the Scripture, touching affliction. As 1. That God's people have borne it willingly. Lev. 26.41. They shall accept or suffer willingly, the punishment of their iniquity. 2. That they have professed it was good for them that they were afflicted, as David did, Psal. 119.71. 3. That they should rejoice when they are abased, and made low, James 1.10. Yea, that they should count it all joy, exceeding joy, when they fall into divers temptations, that is afflictions. James 1.2. 4. That they have just cause to doubt their estate, if they be without affliction, Hebr. 12.8. If ye be without chastisement, whereof all are partakers, then are ye bastards, and not sons. These are strange Paradoxes to flesh and blood, and yet undoubted truths. And surely a chief reason of all this, is because of the great force that affliction hath in God's children, to mortify their lusts, and to subdue sin in them. By this shall the iniquity of Jacob be purged (saith the Prophet Esa. 27.9.) and this is all the fruit, even the taking away of his sin. He reapeth no fruit by his affliction, profiteth not by it, in whom the strength of corruption is not in some measure abated by it. Affliction therefore is compared to baptizing, and washing, that takes away the filth of the soul. Mark 10.38, 39. to a winnowing, that bloweth away the chaff that is in it, Amos 9.9. to fire, that refineth, and purgeth away the dross that is in it, Zach. 13.9. In a word, that which the Apostle speaketh of the shame that is brought upon men, by the censures of the Church, 1 Cor. 5.5. the same may be said of that humiliation, that God bringeth his servants to, by any affliction, it is most effectual to the destruction of the flesh, to the mortifying of that sinfulness, and corruption that is in their hearts. If then thou desire to have thy lusts and corruptions mortified, thou must be content to bear afflictions willingly, even thine own cross. When the Apostle had exhorted God's people to cleanse their hands, and purge their hearts, that so they might draw near unto God. James 4.8. He directeth them to this means, verse 9. suffer affliction, mourn, and we • pe. Yea, if thou have no afflictions of thine own, it is profitable for thee to communicate in an holy sympathy with the afflictions of others, specially of God's Churches and people, and to make them thine own. Remember them that are in bonds, as bound with them (saith the Apostle, Hebr. 13.3.) and them which suffer adversity, as being yourselves also in the body. This is that which the holy Ghost teacheth us, Eccle. 7.2. It is better to go into the house of mourning, then into the house of feasting. Alas (wilt thou say) I love not to go to them that are sick, or in any great misery, it will make my heart so sad, and heavy. O but (saith the holy Ghost) that sadness is profitable, it is good for thee, to have thy heart made heavy sometimes this way. Sorrow (saith he, verse 3.) is better then laughter, for by the sadness of the countenance, the heart is made better ; Corruption is weakened, and destroyed by it. And he that cannot endure any affliction, cannot abide to be sad at any time, certainly hath no desire to mortify sin in himself; he knoweth not what mortification, and consequently not what true repentance meaneth.

The sixth means of Mortification, is this. He that desireth to have sin mortified in himself, must be willing to die, and in his heart subscribe to that sentence of the holy Ghost, Eccle. 7.1. The day of a man's death, is better then the day of his birth. No man may impatiently desire death; we may not desire death out of discontentment of mind, because we are weary of the miseries we are subject unto in this life. It was the sin of Moses to pray thus to God, Numb. 11.15. If thou deals thus with me, kill me I pray thee out of hand, if I have found favor in thy sight, and let me not see my wretchedness. Nay, we may not desire death out of a longing, to be rid of our sins, and to be with Christ absolutely, or impatiently, but under correction (as we say) and with a submitting of our wills to the will of God, if he see it good for us. We (like soldiers in the field) must be content to keep our stations, wherein the Lord hath set us, till he shall be pleased to dismiss, and call us away. Lord now lettest thou thy servant to depart in peace, saith good Simeon, Luke 2.29.. Though Paul knew it were far better for him to die, then to live, as he professeth, Phil. 1.23. yet durst he not desire it absolutely, but was in a straight as he saith, and submitteth himself wholly to the will of God in it. Yet is it not an unlawful thing for a Christian to desire death in this manner; yea it is a good thing and a grace we should all strive to attain unto, not only to be willing to die when God shall call us, but even to desire death also. Paul professeth of himself, that he did desire to be dissolved, Phil. 1▪23. And he speaketh thus in the name of all the faithful, 2 Cor. 5.2. In this we groan earnestly, desiring to be clothed upon, with our house, which is from heaven. And verse 6. Knowing that while we are at home in the body, we are absent from the Lord. And though there be many other reasons, which should make God's people willing to die, (which out of my respect to the time, I will not now mention) yet this is a principal, that when death cometh once, we shall sin no more. While this life lasteth, we shall never give over sinning against God, He that hath entered into his rest, hath ceased from his own works, saith the Apostle, Hebr. 4.10. but till then, no man can quite cease from his own works, but is in continual danger of falling. Nay, no man can tell how far he may fall, and admit that the Elect cannot utterly apostate from God, of whom let it be said, that he hath everlasting life, and shall not come into condemnation, but is passed from death to life. John 5.24. Yet may such fall fearfully, yea, are in continual danger of falling fearfully so long as they live. How fearful falls have many of God's worthies taken in their latter times? David's first ways are commended, 2 Chron 17.3. which implieth, that his last days were not so good. No no, in his latter time he fell (as we have heard) fearfully. The like is noted of Solomon, 1 Kings 11.4. And of Asa, 2 Chron. 16.10.12. And of Jehoshaphat, 2 Chron. 20.35. For, 1. while we are in this world, we are never out of Satan's danger. For he is the prince of this world, John. 14.30. 2. That fountain of corruption that is in our vile natures, will never be drawn dry, while we live here; this root of bitterness, will never be stocked up, nor killed, there can never be a perfect cure made of that filthy leprosy, that is run over our whole nature, so long as this life lasteth. Therefore are the corruptions of our nature, called our members that are upon the earth. Col 3▪5. and worldly lusts. Titus 2.12. because while we are here upon the earth, while we live in this world, we can never be rid of them. The Apostle compareth himself, and the best of God's servants, to earthen vessels, 2 Cor. 4.7. And the earthen vessels that were defiled with any legal pollution, could not be sufficiently purged, till they were quite broken in pieces, as you shall see Levite. 11.33. and 15.12. To teach us that we can never be perfectly cleansed from the filthiness of our nature, till we be broken in pieces by death. We have a double righteousness by Christ, as we had a double unrighteousness from Adam ; the one imputed to our justification, and by that we are already perfectly cleansed from all our sins, as the Apostle speaketh, 1 John 1.7. the other inherent in our sanctification, and that is not yet perfect, as the Apostle speaketh, Rom. 5.49. As by one man's disobedience, many were made sinners. (How? Not by imputation only, for of that he had spoken, verse 18.) so by the obedience of one, many shall be made righteous. They are not yet, but they shall be. When shall they be so? Surely after this life is ended; As the Apostle calleth the faithful departed, Hebr. 12.2 • . The spirits of just men that are made perfect. The best man's sanctification is not perfect here; the holiest man that is, is not perfectly cleansed, while he liveth, but hath much filthiness remaining in him. Prov. • 0▪9. Who can say, I have made my heart clean, I am pure from my sin? We may do much in the work of mortification, by such means as I have told you G •• s spirit in the word hath directed us unto, we may keep it from reigning in our mortal bodies, as the Apostle exhorteth us, Rom. 6.12. but so long as these mortal bodies have life in them, so long will our sins have life in them. Though it reign not in us as a King, so as we obey it willingly, yet it keepeth us in bondage, as a tyrant doth his captives, and slaves, as the Apostle complaineth, Rom. 7.23. It brought him into captivity. Now when death cometh, it (and nothing but it) will set us free from this bondage. He that is dead (saith the Apostle, Rom. 6.7.) is freed from sin. Death will free us from all danger, and possibility of offending God, and falling away from him; then may it be said of our sins, as Moses saith of the Egyptians, Exod. 14.13. Ye shall see them again no more forever. And what child of God is there, that would not even in this respect be willing to die? When Joseph was in prison, though he wanted nothing there, but had all at command, Gen. 39.22, 23. yet see how earnest he was with Pharaohs chief Butler, to help him to his liberty, Genes. 40.14. Think on me when it shall be well with thee, and show kindness I pray thee unto me, and make mention of me unto Pharaoh, and bring me out of this house. I know well there may be in the dearest of God's servants, an unwillingness and fear to die, as there was in Jeremiah, Ier 37.20. Our Savior fore-warning Peter of the manner of his death, telleth him, John 21.18. he should be carried whither he would not. Whereby it appeareth, that even in the blessed Martyrs, there hath been some unwillingness to die. Though Lots righteous soul was vexed day by day, while he lived in Sodom, 2 Pet. 2.8. yet, ô how he lingered when God would take him from thence, Gen. 19.16. Even the Saints of God, who while they live in this world, this Sodom, are daily vexed and disquieted with their own corruptions, are not so willing to leave this world, as they should be. When Cyrus made proclamation for the Jews, that who so would, might return from the land of their captivity, it is said, Ezra 1.5. none were willing to leave Babylon, but those whose spirits God had raised up to go. Though we know this world is as Babylon to us, the land of our captivity and bondage, yet till God raise up our spirits by his grace, we can never be willing to leave it, but shall rather be desirous still to serve in this bondage, as we may also see, Exodus 14.12. And great reason there is for this. 1. Death is a parting of two most dear and inward, and ancient friends. When David and Jonathan were to depart one from another for a while, ô how grievous was their parting, 1 Sam. 20 41. But the soul and the body have been more inward and ancient friends, then ever Jonathan and David were, no marvel therefore, though their parting be painful and grievous. 2. The best of God's children do believe but in part. Though the spirit be ready, the flesh is weak, as our Savior speaketh, Matth. 26.41. But though there be some unwillingness in the best to die, yet they know it is their fault and sin, to be so, they know they ought to be willing upon this ground▪ even in this their spirit in them, lusteth against the flesh, as the Apostle speaketh, Galat. 5.17. Yea, they overcome this unwillingness in the end, according to that promise, Psal. 29.11▪ The Lord will give strength unto his people, the Lord will bless his people with peace. And certainly, he that desireth not, that striveth not to be willing to die, even upon this ground; because death and nothing but death) will perfect the work of mortification in him, hath just cause to suspect that there is no truth of saving grace in him, no sense of the vile corruption of his nature, it is no bondage unto him.

Lecture LXVI. On Psalm 51.5. August 7. 1629.

THe seventh and last Means of Mortification is this. He that desireth to mortify, and subdue any corruption that is strongest in him, must flee to Christ by faith for strength against it; he must exercise and make use of his faith, for the mortifying of it; and he shall find great force in it, this way. All other means we have heard of, are in vain without this, and this will do the deed, when all other means do fail. Now for the more plain and profitable handling of this last means, these three points are distinctly to be considered. 1. That till a man hath true faith, he can mortify no corruption. 2. That true faith wheresoever it is, will mortify sin. 3. That for the mortifying of sin faith must be exercised and put forth, and how that is to be don.

[ 1] First, Till a man be by a lively faith knit unto Christ, and so reconciled unto God, it is not possible that any one corruption should be truly mortified in him. True it is, a man that hath no faith in Christ, may seem to be most free from many sins, he may live most civilly and unblameably. That which the Pharisee said of himself, Luk. 18.11. it may well be, was truly said, he was no extortioner, no unjust man, no adulterer ; and that also, Mat. 19.20. All these things have I kept from my youth up. And Paul saith of himself, Phil. 3.6. that his life had been blameless, even before he knew Christ. But yet neither in the Pharisee, nor in Paul, nor in any other that is not in Christ, was ever any sin truly mortified and subdued. Some corruptions may lurk and lie very close in him and not break forth nor show themselves in outward actions, but mortified they cannot be. Neither the Fox, nor the Wolf, nor the Lyon, nor the Bear will do any hurt, or show what they be so long as they are either a sleep, or tied up. Sin shall not have dominion over you (saith the Apostle, Rom 6.14.) for ye are not under the law but under grace. Till a man be under grace, in the estate of grace reconciled to God in Christ, sin must needs have dominion over him. For mortification is a part of sanctification, and a man must first be justified before he can be sanctified, Rom. 8.30. Whom he justified them he glorified. All true sanctification proceedeth from faith and is a fruit thereof. As our Savior speaketh to Paul, Acts 26.18. of such as shall have inheritance in heaven, he calleth them such as are sanctified by faith in him. As the branch (saith our Savior, John 15.4.) cannot bear fruit of it self except it abide in the vine, no more can ye, except ye abide in me. The good things you see in any man that is not by a lively faith engrafted into Christ, are no better then wild grapes or figs unacceptable to God, and unprofitable to themselves.

And therefore it is a pitiful thing to see how men content themselves with this, that they have reformed their lives and find some good things in themselves, though they have no true faith at all nor ever seek after it, We should first labor to make the tree good, or else the fruit cannot be good, as our Savior speaketh, Matth. 12.33.

[ 2] Secondly, True faith wheresoever it is will mortify sin, it will abate, and weaken the strength of every lust. By faith God purifieth the heart, as Peter speaketh, Acts 15.9. Yea nothing hath that force to strengthen a man against any of his corruptions, and against the strongest temptations he can have unto any sin, as true faith hath. This the Apostle teacheth, 1 John 5.4, 5. This is the victory that overcometh the world, even our faith▪ who is he that overcometh the world but he that believeth? He and none but he. See the force of faith both these ways in an instance or two.

First, For purifying the heart, and killing of our lusts; see the force of faith [ 1] in four of the strongest, and most unconquerable of them all. 1. In maliciousness and desire of revenge. When our Savior had said, Luk. 17.3, 4. If thy brother trespass against thee seven times in a day, and seven times in a day turn again to thee, saying, I repent, thou shalt forgive him; The Apostles said unto the Lord (verse 5.) increase our faith. As if they had said, unless we have faith we shall never be able to abstain from revenge so oft, but if thou wilt increase our faith we shall be able to conquer, even this sin. 2. Zacchaeus had been a most covetous man (and that you know is a most strong corruption, and hardly subdued) and yet so soon as he had received Christ by faith into his heart, he overcame this lust presently as you may see by the bountiful restitution, he was content to make, Luk. 19.8. He would restore fourfold. 3. Sundry of the Corinthians had been outrageously filthy given not only to fornication, and adultery but even to Sodomy and unnatural lust; 4. They had been also given to drunkenness as the Apostle telleth them, 1 Cor. 6.9.—11. (and these are sins you know that are hardly left, and overcome) and yet so soon as they had obtained grace to believe in Christ aright they were presently delivered from the dominion of these sins. Such were some of you (saith he, 1 Cor. 6.11.) but ye are washed, but ye are sanctified, but ye are justified in the name of the Lord Jesus, and by the spirit of our God.

And as for the force that is in faith to make us overcome the world and the [ 2] strongest temptations unto sin we can meet with in it, we have a notable example in God's people that lived in the days of the Maccabees of whom the Apostle saith, Heb. 11.33—37. that though they were tempted, and urged by most cruel tortures and persecutions to sin against God yet by faith they overcame them all. Yea (as he saith, verse 34.) out of weakness were made strong ; that is, though they were in themselves at first as weak and timorous as any of us, can be in the like case, yet their faith in the end made them strong, to overcome all. And (blessed be God) no age, no place hath wanted examples of such, as through faith have overcome and vanquished as strong corruptions and as violent temptations as ever any of us can be subject unto. This force of faith to mortify corruption, will yet be further evident unto us if we will consider two reasons and grounds of it.

First, True faith applieth all that Christ did and suffered particularly to every [ 1] believer; and persuadeth his soul that out of his love to him, and care to keep him from perishing everlastingly he endured all that he did endure. No tongue can express, nay no heart can conceive what torment, and misery our blessed Savior did endure for them that he did undertake for. Look but to his corporal sufferings to that that was outward, and open even to the view of men, and he was even in that respect, more wretched and contemptible then ever any other man was. Well might the Apostle say, Phil. 2.7. that he made himself of no reputation. Many were astonied at thee (saith the Prophet, Esa. 52.14) his visage was so marred more then any man, and his form more then the sons of men. And 53.3. We (even his own people, and Disciples) hid as it were our faces from him, he was despised, and we esteemed him not. And yet all this was nothing in comparison of his inward miseries, and sufferings, his soul was exceeding sorrowful even unto death, Matth. 26.38. He was so overwhelmed with terror and fear of that death he was to endure, that in his prayer he uttered strong cries and roared and shed tears abundantly, Heb. 5.7. He sweat drops of blood (through the extremity of his sorrow and anguish) so abundantly that they fell upon the ground, Luk. 22.44. Being on the cross he could not contain himself but (though he knew who were by to hear him, Mat. 27.39—44. yet) cried with a loud voice, My God, my God, why hast thou forsaken me, verse 46. In a word he was made a curse, as the Apostle speaketh, Gal. 3.13. The curse of God, and the torments due to all the elect, were laid on his blessed body and soul to the full. Now true faith (as I said) applieth all this that Christ hath suffered particularly to every believer, and persuadeth his soul that out of his love to him, he endured all this. It maketh him able to say with blessed Paul, Gal. 2.20. He loved me, and gave himself for me. And as Esa 53.4. He hath borne our griefs and carried our sorrows. These sorrows and terrors, and torments were mine, and I should have endured them everlastingly, if he had not endured them for me. And verse 5. He was wounded for our transgressions, and bruised for our iniquities ; they were my sins, that put him to all these torments.

Now he that is thus persuaded Christ hath so loved him, hath had this respect unto him in particular he cannot choose but he must needs out of love to Christ, hate and renounce his sins. If the spirit of Christ have persuaded us once that Christ hath so dearly loved us, we cannot choose but love him again. We love him (saith the Apostle, 1 Io • . 4.19.) because he loved us first. The blood of bulls and goats (saith the Apostle, Heb. 9 13, 14.) sprinkling the unclean, sanctifieth to the purifying of the flesh, that is, served the turn to cleanse a man from legal and ceremonial pollutions. How much more shall the blood of Christ (if it be sprinkled, and by faith particularly applied to you) purge your consciences from dead works to serve the living God? O there is great force in this particular application of the blood of Christ, and assurance it was shed for thee, to mortify sin in thee. The love of Christ (saith the Apostle, 2 Cor. 5.14.) constraineth us. Nothing hath that force to curb corruption in God's child, and to compel him to live in God's fear as this hath. They shall fear the Lord, and his goodness in the latter days, that is, under the Gospel, saith the Prophet, Hos. 3.5. When the Apostle had prayed for the Ephesians 3.16. that they might be strengthened with might, by the spirit of God in the inner man ; He prayeth further, verse 18, 19 that to that end they may be able to comprehend with all Saints, what is the length and breadth and depth and height, and to know the love of Christ which passeth knowledge, that ye might be filled with all the fullness of God. If thou didst indeed know the love of Christ aright, that out of his love to thee he endured such torments even to save thee from hell; thou couldst not choose but be strengthened with might by his spirit in the inner man to withstand and overcome thine own corruptions.

I know the Papists prate much against, and blaspheme this doctrine of particular application of Christ by faith, of the assurance it giveth to a man of God's special love to him in Christ; they say it layeth reins on men's necks, and openeth a gap to all licentiousness. But these two things I confidently affirm concerning this Doctrine by warrant of God's Word.

[ 1] First, That as a Christian can have no sound comfort without it neither in life, nor death; so is there no doctrine hath that force in a good heart, to make it study, and practice mortification as this hath. Indeed with hypocrites wrath & judgment will do more, as David saith, Psal. 78.34. When he show them, then they sought him and returned, and inquired early after God ; but it is far otherwise with God's child. The knowledge even of this more general love and goodness of the Lord, to poor sinners, that he is ready upon their repentance and turning to him to forgive their sins, how great soever they have been; that he offereth Christ unto all men in the ministry of the Gospel, and proclaimeth his pardon in the most general terms that can be, John. 3.16. and commandeth all to believe that Christ died for them; Even the consideration of this general love to all, that live in the Church, is a most strong and effectual argument to persuade a man to forsake his sins and turn unto God. Nay till a man can be persuaded of that love and goodness of God, he can never have an heart to repent, and to turn unto him. This is plain by that speech of the Evangelical Prophet, Isaiah 55.7. Let the wicked forsake his way, and the unrighteous man his thoughts, and let him return unto the Lord, and he will have mercy upon him, and to our God, for he will abundantly pardon. Having these promises (saith the Apostle, 2 Cor. 7.1. And what promises meaneth he? Surely those mentioned. Cap. 6.16.18.) let us cleanse ourselves from all filthiness of the flesh and spirit.

Secondly. That he that truly knoweth that Christ loved him, and gave himself [ 2] for him, cannot possibly grow licentious by it. He that hath gotten a conceit and persuasion of heart, that Christ died for him, only out of a carnal, and natural knowledge of the Doctrine of the Gospel, may abuse this persuasion I grant, and grow the worse by it, such a one I know, may turn the grace of God into wantonness. But he that hath been taught this of God, and brought to this persuasion by the word and spirit of God, cannot possibly abuse it, but it must needs mortify sin in him. See a plain proof of this, Ephe. 4.20. But ye have not so learned Christ (so he meaneth, as to live licentiously still, what followeth, verse 21?) if so be that ye have heard him, and have been taught by him, as the truth is in Jesus. As if he should have said. Many live in the Church, and make a profession of Christ, by virtue only of an outward calling, they have heard, and been taught by many excellent ministers of Christ, and by hearing them, have attained the knowledge of Christ, but they never heard Christ himself speaking to their heart, in the ministry of his word, they were never taught of him, as the truth is in Jesus. And what is it to be taught by him, as the truth is in Jesus? To know Christ aright? That he telleth, verse 22. That ye put off, concerning the former conversation, the old man, which is corrupt, according to the deceitful lusts. The man that truly knoweth Christ to have died for him, cannot but cast off, and renounce his lusts and corruptions. This is that also which the Prophet teacheth Zach. 12.10. I will pour upon them the spirit of grace, and they shall look upon me, whom they have pierced, and they shall mourn abundantly. It is the spirit of grace only that maketh a man able to know, and believe aright, that his sins pierced Christ; that Christ in all that he suffered, had special respect unto him; nothing but the spirit of grace, maketh a man able to look upon Christ, whom he hath pierced, to consider it, to be moved with admiration, and astonishment, at this wonderful love of his. But when once the spirit of grace, hath made a man to know, and believe, and consider this, it must needs affect the heart much, and make him mourn for his sins abundantly; it must needs work in him a loathing of his sins, and a resolution to set himself against them.

O that all we, that say we know, and believe that Christ loved us, and died for us, would think seriously of this. Certainly, thou that sayest so, and findest no force in this assurance to mortify sin in thee, and to strengthen thee against thy corruptions, deceivest thine own soul, and hast no true assurance that Christ bare such love to thee, as to endure so much for thy sake. Hereby we know, that we know him, to be a propitiation for our sins (saith the Apostle, 1 John 2.3, 4.) if we keep his commandments. He that saith, I know him (to be a propitiation for my sins, for that is the knowledge of Christ, he speaketh of, as appeareth verse 2.) and keepeth not his commandments, is a liar, and the truth is not in him. He is a rank hypocrite, and void of all truth of grace, how fair a show soever he make in the Church of God. O fearful sentence against the most of such as say they have faith. And so much shall suffice to have been spoken of the first reason, why true faith must needs mortify corruption, wheresoever it dwelleth, it applieth Christ particularly to everyone that hath it.

The second reason of it is this, because true faith joineth, and uniteth us [ 2] unto Christ. This union that faith maketh between us and Christ, is indeed mystical, and spiritual. Yea, this is a great mistery, as the Apostle calleth it, Ephes. 5.32. But though it be mystical, and supernatural, yet it is most true and real, a most near and unspeakable union, that faith maketh between Christ, and every believing soul; as near as between husband and wife, Ephes. 5.23. as between the head and the members, Ephes. 1.22, 23. as between the vine, and the branches, John 15.5. By faith we receive him, and make him our own, John 1.12. Nay, we feed upon him, and make him our own, as the meat we eat, which is turned into our substance, is made our own, John 6.35. By faith he dwelleth in us, Ephes. 3.17. By faith we are grafted into him. Rom. 11.23. Now if faith do so join us unto Christ, and make such an union between us and him, it is not possible, but it must needs mortify and kill sin in us. We cannot be thus joined unto Christ, but we must needs receive virtue and power from him, his spirit must needs be derived from him unto us. He that is joined unto the Lord (saith the Apostle, 1 Cor. 6.17) is one spirit. The law of the spirit of life in Christ Jesus (saith the Apostle, Rom. 8.2.) hath made me free from the law of sin, and of death. The spirit of Christ must needs free him from the dominion of sin, that is thus by faith united to him. And therefore to conclude this second point. Certainly that man in whom sin reigneth still, in whom the strength of his natural corruption is not at all abated, is not united unto Christ, and consequently hath no true faith in him. If we say we have fellowship with him (saith the Apostle, 1 John 1.6.) and walk in darkness, we lie, and do not the truth.

Lecture LXVII. on Psalm 51.5. Aug. 14. 1627.

THE third and last point which hath been propounded for the more distinct [ 3] handling of the last means of mortification, is this.

He that desireth to get strength against any corruption, must not content himself to have faith, but he must exercise, and make use of his faith in this work. The most of us loose much of the benefit and comfort, we might find in our faith, because we do not make use of it; nay, the cause why we find it so weak and feeble to stand us in any stead, when we have most need of it for our comfort, is because we have not been wont to exercise it, and put it into action. We have an old proverb, Use legs, and have legs ; and experience teacheth, that the neglect of exercising the body, is a great means to weaken it much. This may every whit as truly be said of the graces of God's spirit, exercise them by practice, and they will increase, neglect to exercise them, and they will decay in thee. To everyone that hath (saith our Savior in the parable of the talents, Mat. 25.29 that is, that by making use of it, and employing it, doth show that he hath grace) more shall be given, and be shall have abundance, but from him that hath not, shall be taken away, even that which he hath. The Apostle commending the Thessalonians, saith, 1 Thess. 1.3. he remembered their work of faith, their faith was ever in action, ever exercising it self. And what is the proper work and act, wherein faith exerciseth it self? Surely in taking hold of the promises that God hath made unto us in Christ, in applying them unto ourselves, and resting upon them. Thus must we exercise our faith, if we would have it grow, if we would have the comfort of it. The Apostle saith of all the faithful, 2 Cor. 5.7. that they walk by faith. In our whole conversation we may, and ought to make use of our faith. And of himself he saith, that he did live by his faith. The life which I now live in the flesh, I live by the faith of the Son of God, saith he, Galat. 2.20. In all the occasions of our life, we may, and should exercise our faith, and we loose a great deal of sweetness, and comfort, because we do not so. But in no occasion of our life, can we have more use of our faith, then when we are troubled with any strong corruption, which we would fain overcome, and get the mastery of; Let us come then to Christ, and stir up ourselves to take hold of him, and confidently expect, and look for help and strength from him against it, and we may be sure to be delivered from the dominion of it. Through God we shall do valiantly (saith David, Psal. 108.13.) for he it is that shall tread down our enemies. And Phil 4.13. I can do all things through Christ, which strengtheneth me. We read in the history of the Gospel, of sundry that came to Christ for help in their bodily diseases, and infirmities, and had wonderful cures done upon them. And concerning these cures, three things are to be observed. 1. That there were none that came to Christ, whatsoever their disease or infirmity was, but he cured them all. Matth. 12.15. Great multitudes followed him, and he healed them all. 2. That the cure that was done upon them, and the help they received from Christ, is still ascribed to nothing else, but to their faith. They did pray, and cry to Christ for help, but the help they received, is ascribed to their faith, and nothing else. They came to Christ in full affiance and confidence of heart, that they should receive help from him, in these particular infirmities that troubled them, and that was it that drew virtue from him to cure them. This you shall see in the poor woman that had the issue of blood, Matth. 9.21. She said within her self, if I may but touch his garment, I shall be whole. And to this our Savior ascribeth the cure that was done upon her, verse • 2. Daughter, be of good comfort, thy faith hath made thee whole; and she was made whole from that hour. So saith he likewise to blind Bartimaeus, Mark 10.52. Go thy way, thy faith hath made thee whole. And to the Leper, Luk. 17.19. Arise, go thy way, thy faith hath made thee whole. 3. That our Savior requireth nothing else of any of them, that came to him to be cured of any infirmity, but only this, that they would believe, and rest confident in this, that they should certainly receive help from him. When the poor man came to him for his son, that had been possessed with a devil from his childhood, this is all that Christ saith to him,