Three sermons 1. The good fight. Preached at the funerall of Henry Sommaster of Pens-ford in the country of Deuon, Esquire. Ian. 1606. 2. The worth of the water of life. 3. Dauids longing, and Dauids loue. By Sam. Hieron.
THE beginning of this chapter presents vnto vs a very graue and soleme charge giuen as in the name of God and his most glorious presence by the Apostle vnto his Sonne Timotheus, that considering the euilnes of the times,
THE beginning of this chapter presents unto us a very graven and Solemn charge given as in the name of God and his most glorious presence by the Apostle unto his Son Timothy, that considering the evilness of the times,
& the aptnes of men to turne their eares from the truth vnto Fables, he should shew forth an extraordinarie and vnwearied industry in the faithfull execution of his publique Ministry.
& the aptness of men to turn their ears from the truth unto Fables, he should show forth an extraordinary and unwearied industry in the faithful execution of his public Ministry.
and therefore, whilest I haue time, (and for ought I knowe this may be the last time (I cannot but advertise thee: And seeing that which I now speake, I speake as one readie to lay downe this Tabernacle, in the depth of my affection to thee,
and Therefore, whilst I have time, (and for ought I know this may be the last time (I cannot but advertise thee: And seeing that which I now speak, I speak as one ready to lay down this Tabernacle, in the depth of my affection to thee,
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and in the sinceritie of my heart to God, (before whom I exspect hourely to appeare) thine cares ought with the greater greedines euen to drinke in these my last words,
and in the sincerity of my heart to God, (before whom I expect hourly to appear) thine Cares ought with the greater greediness even to drink in these my last words,
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or else dismissed to be reserued in chaines vnder darkenes, vnto the iudgement of the great day, should not also cast with himselfe, which of these two should be the finall issue of his soule? Now then, beholding with the eies of his minde, the Glory that shalbe shewed hereafter on the one side,
or Else dismissed to be reserved in chains under darkness, unto the judgement of the great day, should not also cast with himself, which of these two should be the final issue of his soul? Now then, beholding with the eyes of his mind, the Glory that shall showed hereafter on the one side,
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and the Burning Lake which is the second Death on the other side, and knowing that each of them is by the ordinance of God, (as with a chaine of Adamant) tyed to the holynes or profanes of the former course,
and the Burning Lake which is the second Death on the other side, and knowing that each of them is by the Ordinance of God, (as with a chain of Adamant) tied to the holiness or profanes of the former course,
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therefore for the securing of his owne soule, for the encouraging his pupill Timothy, and for a sauing and comfortable directiō to vs all, he ioyfully lookes back into his life by past, that from thence he may deriue a hopefull inference for the time to come:
Therefore for the securing of his own soul, for the encouraging his pupil Timothy, and for a Saving and comfortable direction to us all, he joyfully looks back into his life by past, that from thence he may derive a hopeful Inference for the time to come:
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I haue fought a good fight &c, From henceforth is laide vp for me &c. Thus with as much fidelity and plainenes as I could, I haue let you see, the course,
I have fought a good fight etc., From henceforth is laid up for me etc. Thus with as much Fidis and plainness as I could, I have let you see, the course,
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and order, and dependance of this Text. It is a notable and a pregnant proofe of the saying of the wise man, () The wicked shalbe cast away for his malice,
and order, and dependence of this Text. It is a notable and a pregnant proof of the saying of the wise man, () The wicked shall cast away for his malice,
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For as that was the marke by which her house was knowne, and shee saued from the destruction of Iericho, so this holy Twine, is a pledge to that soule where the Lord hath tyed it, that it shal be freed from the wrath that is to come.
For as that was the mark by which her house was known, and she saved from the destruction of Jericho, so this holy Twine, is a pledge to that soul where the Lord hath tied it, that it shall be freed from the wrath that is to come.
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I will proceed as I may, and beginne with the first, praying you all that inasmuch as the same dissolution of nature awaites vs all, which hath long since brought Paul to his exspected Rest, we would yeeld our selues to be so farre forth perswaded by that, which by Gods assistance I shall speake, that by seeking to imitate Pauls hope, we may at last partake the same happines which Paul doth.
I will proceed as I may, and begin with the First, praying you all that inasmuch as the same dissolution of nature awaits us all, which hath long since brought Paul to his expected Rest, we would yield our selves to be so Far forth persuaded by that, which by God's assistance I shall speak, that by seeking to imitate Paul's hope, we may At last partake the same happiness which Paul does.
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Before I come to the more exact discouerie of the hidde Treasure of this my Text, I must commend vnto you this generall obseruatiō, grounded vpon the course and order of this Place,
Before I come to the more exact discovery of the hid Treasure of this my Text, I must commend unto you this general observation, grounded upon the course and order of this Place,
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namely, That the most solide comfort to a Christian soule, beholding the greisly and ghastly countenance of approching Death, is the Testimony which the Heart beareth to it selfe, of the former steady care to walke in all good conscience before God.
namely, That the most solid Comfort to a Christian soul, beholding the greisly and ghastly countenance of approaching Death, is the Testimony which the Heart bears to it self, of the former steady care to walk in all good conscience before God.
I would be loth to be charged with offering violence to my Text, therefore I will let you see how this doctrine ariseth kindly and vn-enforced from this scripture.
I would be loath to be charged with offering violence to my Text, Therefore I will let you see how this Doctrine arises kindly and unenforced from this scripture.
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and his hopes of happines so full of confidence, the truest answer is this, it came even from hence, that the witnes in his bosome, speaking the truth before the Witnes in heauen, testified with him and for him, that in all his course from the very first instant of his conuersion,
and his hope's of happiness so full of confidence, the Truest answer is this, it Come even from hence, that the witness in his bosom, speaking the truth before the Witness in heaven, testified with him and for him, that in all his course from the very First instant of his conversion,
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I haue finished my course, &c. So that, this considered, there is very sufficient footing for this doctrine, in this Text. Giue me leaue to shew you in an example or two,
I have finished my course, etc. So that, this considered, there is very sufficient footing for this Doctrine, in this Text. Give me leave to show you in an Exampl or two,
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Whom would not these tidings haue stroken to the heart, and what could Hezakiah expect but present death? well then, all things threatning his end, the common condition of nature, the mortality of present sicknes (being,
Whom would not these tidings have stroken to the heart, and what could Hezekiah expect but present death? well then, all things threatening his end, the Common condition of nature, the mortality of present sickness (being,
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but euen as our Apostles was in the secret witnes of his owne soule, testifiing vnto him the sincerity and holines of his former course? O Lord remember now how I haue walked before thee in truth,
but even as our Apostles was in the secret witness of his own soul, testifying unto him the sincerity and holiness of his former course? Oh Lord Remember now how I have walked before thee in truth,
Thinke we that Eliïah, sitting vnder the Iuniper tree could with any comfort haue desired the Lord, to take his soule, if he had not had his assurance written vpon the table of his heart that he had bene alwaies very iealous for the Lord God of hosts? Could old Simeon with a glad spirit haue besought the Lord euen instantly to dismisse him,
Think we that Eliïah, sitting under the Juniper tree could with any Comfort have desired the Lord, to take his soul, if he had not had his assurance written upon the table of his heart that he had be always very jealous for the Lord God of hosts? Could old Simeon with a glad Spirit have besought the Lord even instantly to dismiss him,
when he a as man made sinne for vs was to drink that bitter Cup and to taste death for vs all , his cōstant expectation of partaking with his fathers glory, came not by the same degrees vnto the due perfection? Examine that effectuall prayer composed by him the night before his suffrings,
when he a as man made sin for us was to drink that bitter Cup and to taste death for us all, his constant expectation of partaking with his Father's glory, Come not by the same Degrees unto the due perfection? Examine that effectual prayer composed by him the night before his sufferings,
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For the help of his chosen in this way, he hath giuen his word: He hath shewed thee, O man what is good, &c. . to his word he hath annexed Ministers, as Guides for vnderstanding it:
For the help of his chosen in this Way, he hath given his word: He hath showed thee, Oh man what is good, etc.. to his word he hath annexed Ministers, as Guides for understanding it:
with the voice of his word he hath coupled the Teaching of his spirit: Thine eares shall heare a word behinde thee, saying. This is the way, &c. . He hath set marks also in the way, by which to know it;
with the voice of his word he hath coupled the Teaching of his Spirit: Thine ears shall hear a word behind thee, saying. This is the Way, etc.. He hath Set marks also in the Way, by which to know it;
to this way my heart hath bene set , it hath bene my continuall and instant suite to be directed in this Path and though with much weaknes, and limping ,
to this Way my heart hath be Set, it hath be my continual and instant suit to be directed in this Path and though with much weakness, and limping,
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yea and falling sometimes, yet to it I haue striuen continually: How then without calling Gods truth and faithfulnes into Question, can I doubt of the End,
yea and falling sometime, yet to it I have striven continually: How then without calling God's truth and faithfulness into Question, can I doubt of the End,
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This the piety, the Purity, the sincerity of my former course, secureth me of the Glory to come, not because of any connexion betwixt worke and wages, which I trust vnto,
This the piety, the Purity, the sincerity of my former course, secureth me of the Glory to come, not Because of any connexion betwixt work and wages, which I trust unto,
but because the Lord, of his owne will and free grace, hath vouchsafed the singlenes of my heart , purged from dead works by the blood of Christ euen amidst many weaknesses to be the way to lead me vnto life.
but Because the Lord, of his own will and free grace, hath vouchsafed the singleness of my heart, purged from dead works by the blood of christ even amid many Weaknesses to be the Way to led me unto life.
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So that my title is the promise of God, and not mine owne performance: the conscience of my former course, is the assurer, not the deseruer of my happines.
So that my title is the promise of God, and not mine own performance: the conscience of my former course, is the assurer, not the deserver of my happiness.
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Thus you see how without any preiudicing, nay rather how with the enlarging of the Riches of Gods grace, the comfort of a dying Christian, dependeth vpon the witnes of his conscience touching the sinceritie of his heart,
Thus you see how without any prejudicing, nay rather how with the enlarging of the Riches of God's grace, the Comfort of a dying Christian, dependeth upon the witness of his conscience touching the sincerity of his heart,
as we tender our owne soules comfort at the instant of Natures dissolution, so to be very regarding of our present course, that out of it we may raise our hopes, that when our earthly house of this tabernacle shalbe destroied, we shall haue a building giuen vs of God, eternall in the heauens , that the conscience of our vnlawfull deedes and vncleanly conuersation may not fill our faces with shame and our hearts with horror, making death to be vnto vs The King of feare and the thought of Gods presence, (before whom we shall then vnderstand, that we are shortly to appeare) as a preamble vnto eternall misery.
as we tender our own Souls Comfort At the instant of Nature's dissolution, so to be very regarding of our present course, that out of it we may raise our hope's, that when our earthly house of this tabernacle shall destroyed, we shall have a building given us of God, Eternal in the heavens, that the conscience of our unlawful Deeds and uncleanly Conversation may not fill our faces with shame and our hearts with horror, making death to be unto us The King of Fear and the Thought of God's presence, (before whom we shall then understand, that we Are shortly to appear) as a preamble unto Eternal misery.
and saying we shall haue peace , yet as sure as God liueth, who hath said in his word, that the light of the wicked shall be quenched and the hope of the vniust perish ,
and saying we shall have peace, yet as sure as God lives, who hath said in his word, that the Light of the wicked shall be quenched and the hope of the unjust perish,
Well, put case we were instantly arrested with some killing sicknes, (the herauld of approaching death) and were to looke backe into that part of the wallet (as the prouerb saith) which is behinde, to see what hopes for future quiet, we are able to deriue out of our former conuersation:
Well, put case we were instantly arrested with Some killing sickness, (the herald of approaching death) and were to look back into that part of the wallet (as the proverb Says) which is behind, to see what hope's for future quiet, we Are able to derive out of our former Conversation:
let vs (I say) consider well and deale faithfully with our selues, whether our fashion of life by-past, be not more like to fill vs with discouragements,
let us (I say) Consider well and deal faithfully with our selves, whither our fashion of life bypast, be not more like to fill us with discouragements,
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and to breed in vs a fearefull looking for of Iudgement then to embolden vs with a holy resolution to exspect a gratious admittance into our Masters Ioy .
and to breed in us a fearful looking for of Judgement then to embolden us with a holy resolution to expect a gracious admittance into our Masters Joy.
And indeede when men in the records of their owne consciences, shall read written in great letters, the profanesse, the Atheisme, the contempt of religion, the scorne of Gods word, the ignorance, the Monstrous oathes, the vicious speakings, the cruelties, the oppressions, the whoredomes, the abuse of Gods creatures,
And indeed when men in the records of their own Consciences, shall read written in great letters, the profaneness, the Atheism, the contempt of Religion, the scorn of God's word, the ignorance, the Monstrous Oaths, the vicious speakings, the cruelties, the oppressions, the whoredoms, the abuse of God's creatures,
but that their death, should be like the mans estate of whome the prophet speaketh, who did flee from a Lion and a Beare met him, so should their dying also be, a discharge from a wretched world,
but that their death, should be like the men estate of whom the Prophet speaks, who did flee from a lion and a Bear met him, so should their dying also be, a discharge from a wretched world,
but withall an entrance into another woe, euen an endles, easles, hopeles misery? It is a sure Maxime in diuinitie, that the future, both happines and Miserie, are begun in this present world:
but withal an Entrance into Another woe, even an endless, easles, hopeless misery? It is a sure Maxim in divinity, that the future, both happiness and Misery, Are begun in this present world:
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where there hath beene the first resurrection there can be no second death Hitherto we haue cōsidered generally of the grounds of Pauls hope, his cariage past:
where there hath been the First resurrection there can be no second death Hitherto we have considered generally of the grounds of Paul's hope, his carriage past:
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and the same no fresh-water, or white-liuered souldier, but a valiant, experienced, and beaten champion, one that had passed the hazard of many skirmishes,
and the same no freshwater, or white-livered soldier, but a valiant, experienced, and beaten champion, one that had passed the hazard of many Skirmishes,
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secondly the grounds and termes of the quarell, thirdly, the hazard (as might seeme for the time) and doubtfulnesse of the euent, together with some foyles taken on either part,
secondly the grounds and terms of the quarrel, Thirdly, the hazard (as might seem for the time) and doubtfulness of the event, together with Some foils taken on either part,
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Now his fightings (as an Apostle) were diuers, and the same not idle or causelesse, about needlesse Questions and strife of words , for so fight I, saith he, not as one beating the ayre :
Now his fightings (as an Apostle) were diverse, and the same not idle or causeless, about needless Questions and strife of words, for so fight I, Says he, not as one beating the air:
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to haue bene either against the oppositions and vnsound cavillings, or against the violences and cruelties of those which were aduersaries to the truth.
to have be either against the oppositions and unsound cavillings, or against the violences and cruelties of those which were Adversaries to the truth.
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Of the former sort, we haue his combate with Elimas at Paphus , with the reuiuers of the legall ceremonies at Antioch , with the Stoickes and Epicures at Athens , with those Beasts , Demetrius and his faction at Ephesus , with Hy•••••s and Philetus , with Alexander the Smith .
Of the former sort, we have his combat with Elymas At Paphus, with the reuiuers of the Legal ceremonies At Antioch, with the Stoics and Epicureans At Athens, with those Beasts, Demetrius and his faction At Ephesus, with Hy•••••s and Philetus, with Alexander the Smith.
for, albeit I suffer vnto bonds, yet the word of God is not bound , and the things which haue come vnto me are turned to the furtherance of the Gospell ;
for, albeit I suffer unto bonds, yet the word of God is not bound, and the things which have come unto me Are turned to the furtherance of the Gospel;
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This farre for the opening of the text, and the laying the grounds of that which I would say, I haue reported to you things done, I come now to speake of things to be done.
This Far for the opening of the text, and the laying the grounds of that which I would say, I have reported to you things done, I come now to speak of things to be done.
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For proofe of the former, if men were (as they ought to be) experienced in the Scriptures, I need alledge no more then the Apostles exhortation to the Philippians, where he calleth them to the hauing of the same fight, which (saith he) you haue seene in me,
For proof of the former, if men were (as they ought to be) experienced in the Scriptures, I need allege no more then the Apostles exhortation to the Philippians, where he calls them to the having of the same fight, which (Says he) you have seen in me,
The gift of Regeneration (meant by spirit ) and the corruption of nature (vnderstood by Flesh ) are mixed togither (like the light and darkenes in the aire, in the dawning, so throughout in all the powers of the soule,) and these two being in a direct line of opposition and contrariety ech to other, there must needs follow a continuall combate,
The gift of Regeneration (meant by Spirit) and the corruption of nature (understood by Flesh) Are mixed together (like the Light and darkness in the air, in the dawning, so throughout in all the Powers of the soul,) and these two being in a Direct line of opposition and contrariety each to other, there must needs follow a continual combat,
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like the strugling which Rebecca felt in her wombe making a Christian crie in a kinde of astonishment as shee did, why am I thus? Happy he which feeles this combate, who is euer wrastling with his owne corruption, labouring and endeauouring himselfe to haue a cleere conscience toward God . The victory is certaine:
like the struggling which Rebecca felt in her womb making a Christian cry in a kind of astonishment as she did, why am I thus? Happy he which feels this combat, who is ever wrestling with his own corruption, labouring and endeavouring himself to have a clear conscience towards God. The victory is certain:
For as it was said to Rebecca when vpon the striuing shee felt, shee asked of God, that the elder should serue the younger, so in this case we are ascertained that the old man, (our old naturall corruption) shalbe cast of and killed, and the new man (the grace wrought by Gods spirit) created in righteousnes and true holines shalbe more and more established.
For as it was said to Rebecca when upon the striving she felt, she asked of God, that the elder should serve the younger, so in this case we Are ascertained that the old man, (our old natural corruption) shall cast of and killed, and the new man (the grace wrought by God's Spirit) created in righteousness and true holiness shall more and more established.
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and it is not flesh and bloud, we wrastle with, saith our Apostle, but principalities and powers, &c. and we had need to prouide, that we may stand fast .
and it is not Flesh and blood, we wrestle with, Says our Apostle, but principalities and Powers, etc. and we had need to provide, that we may stand fast.
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now puffing vp to presumption, now pulling downe to despaire, one while working to securitie, another while pressing to dismayednesse, sometimes extenuating,
now puffing up to presumption, now pulling down to despair, one while working to security, Another while pressing to dismayedness, sometime extenuating,
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and hiding, and painting sinne, that before it is committed it may beguile, sometimes opening and aggrauating it, that when it is performed, it may affright:
and hiding, and painting sin, that before it is committed it may beguile, sometime opening and aggravating it, that when it is performed, it may affright:
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turning himselfe into many shapes, sometimes like an industrious agent to aduance our profit, sometimes like a pleasant companion, to further our delight, sometimes like a true-hearted friend, to respect our good name,
turning himself into many shapes, sometime like an Industria agent to advance our profit, sometime like a pleasant Companion, to further our delight, sometime like a truehearted friend, to respect our good name,
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then he which is in the world , and we all, so many as are now in the lists against this assaylant haue this warrant, sealed (seeing it is a part of the new Testament) with the bloud of Christ, that the God of peace shall tread Sathan vnder our feet shortly .
then he which is in the world, and we all, so many as Are now in the lists against this assailant have this warrant, sealed (seeing it is a part of the new Testament) with the blood of christ, that the God of peace shall tread Sathan under our feet shortly.
That euery Christian is to fight with a holy zeale for the purity of religion, S. Iude shall witnesse for me, It was needfull for me (saith he) to write vnto you, to exhort you that you should earnestly contend for the faith which was once giuen to the Saints .
That every Christian is to fight with a holy zeal for the purity of Religion, S. Iude shall witness for me, It was needful for me (Says he) to write unto you, to exhort you that you should earnestly contend for the faith which was once given to the Saints.
The kingdome of heauen (saith our Sauiour) suffereth violence, and the violent take it by force There is force in getting the truth, there must be a kind of force also in maintaining it.
The Kingdom of heaven (Says our Saviour) suffers violence, and the violent take it by force There is force in getting the truth, there must be a kind of force also in maintaining it.
these fight not with violence and professed enmitie, but with plausible reasons, with smooth perswasions, and with all the glozing pretences which hell can deuise to entangle.
these fight not with violence and professed enmity, but with plausible Reasons, with smooth persuasions, and with all the glozing pretences which hell can devise to entangle.
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What need haue men then of exercised wits , and vnderstanding hearts , knowing how wisely to handle that same sword of the spirit to resist them? How requisite is it, that Christian souldiers should be daily practising the feates of spirituall armes, that they may know how to grapple with the aduersarie at euery kind of weapon,
What need have men then of exercised wits, and understanding hearts, knowing how wisely to handle that same sword of the Spirit to resist them? How requisite is it, that Christian Soldiers should be daily practising the feats of spiritual arms, that they may know how to grapple with the adversary At every kind of weapon,
for know you, what the Apostle said to the conuerted Hebrewes , After ye receiued light, (that is, some sauing knowledge and feeling of the truth) ye endured a great fight of afflictions:
for know you, what the Apostle said to the converted Hebrews, After you received Light, (that is, Some Saving knowledge and feeling of the truth) you endured a great fight of afflictions:
Is not be•• need of courage? what thinke we of the Mockings of Ismael , the disdaine of Herod , the scourgings of Pilate , of spoilings of goods, of being made a gazing stocke by reproches ,
Is not be•• need of courage? what think we of the Mockings of Ishmael, the disdain of Herod, the scourgings of Pilate, of spoilings of goods, of being made a gazing stock by Reproaches,
nay, of resistance to bloud ? Do not these things require a resolution? were it not fitting that, we should be well prouided, who must go through all these bickerings,
nay, of resistance to blood? Do not these things require a resolution? were it not fitting that, we should be well provided, who must go through all these bickerings,
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and so be like the children of Ephraim, of whom the Psalme saith , that being armed and shooting with the bowe, they turned backe in the day of battell?
and so be like the children of Ephraim, of whom the Psalm Says, that being armed and shooting with the bow, they turned back in the day of battle?
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If they be sound and sincere, instant and resolute in the cause of God, oh, what life and courage shall they put into the multitude which doe euen depend vpon their conduct? if they be cold and dastardly and giue ground in the day of battell,
If they be found and sincere, instant and resolute in the cause of God, o, what life and courage shall they put into the multitude which do even depend upon their conduct? if they be cold and dastardly and give ground in the day of battle,
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how will they make the hearts of the people euen to die within them, and what hope will Sathan haue to set vp his standard in the midst of Gods church? But as the egernes in this combate is required of Magistrates and Ministers more then of others,
how will they make the hearts of the people even to die within them, and what hope will Sathan have to Set up his standard in the midst of God's Church? But as the egernes in this combat is required of Magistrates and Ministers more then of Others,
In the old Law things in the sanctuarie were double to that which was common, the Shekell of the sanctuary twice so weightie as the common shekell , the cubit of the sanctuarie twice so long as the common cubit .
In the old Law things in the sanctuary were double to that which was Common, the Shekel of the sanctuary twice so weighty as the Common shekel, the cubit of the sanctuary twice so long as the Common cubit.
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and in many combates with the Church of God, he seemeth to giue like charge to his Instruments, which the king of Aram gaue to his souldiers Eight neither with small nor great, saue onely against the King of Israel:
and in many combats with the Church of God, he seems to give like charge to his Instruments, which the King of Aram gave to his Soldiers Eight neither with small nor great, save only against the King of Israel:
Thus I haue shewed you the particulars of Pauls Fightings, and the necessitie of the same Fight, in euery one of vs that would be (as we are called) Christians:
Thus I have showed you the particulars of Paul's Fightings, and the necessity of the same Fight, in every one of us that would be (as we Are called) Christians:
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And here, in the very first entry of my Meditations, when I did in my thoughts compare together those which doe Fight this good Fight vnder the banner of the Lord of Hostes, with those, who (whatsoeuer their profession is) doe indeede and intruth fight against him, it brought into my minde, that which the spirit of God reports touching the Israelitish troupes,
And Here, in the very First entry of my Meditations, when I did in my thoughts compare together those which do Fight this good Fight under the banner of the Lord of Hosts, with those, who (whatsoever their profession is) do indeed and in fight against him, it brought into my mind, that which the Spirit of God reports touching the Israelitish troops,
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The children of Israel pitched before them, like two litle flocks of Kids, but the Aramites filled the Country: the very like comparison may be truely made betwixt those which fight on the Lords part,
The children of Israel pitched before them, like two little flocks of Kids, but the Aramites filled the Country: the very like comparison may be truly made betwixt those which fight on the lords part,
and may well be titled with the name of the possessed , Legion, for indeede they are Many. And therefore true will that be which was spoken of old by Isaiah and hath beene since renued by Paul , Though the number of the children of Israel (men professing Religion) were as the sand of the Sea,
and may well be titled with the name of the possessed, Legion, for indeed they Are Many. And Therefore true will that be which was spoken of old by Isaiah and hath been since renewed by Paul, Though the number of the children of Israel (men professing Religion) were as the sand of the Sea,
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Touching fighting against mens owne personall corruptions, there are (that out of many I may cull out the cheife) three things, which doe shew the number of such Fighters to be but small:
Touching fighting against men's own personal corruptions, there Are (that out of many I may cull out the chief) three things, which do show the number of such Fighters to be but small:
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The first is, the generall Ignorance of this point of holy doctrine, concerning the combating together of these two, Corruption and Holines, nature and grace in euery true Christian.
The First is, the general Ignorance of this point of holy Doctrine, Concerning the combating together of these two, Corruption and Holiness, nature and grace in every true Christian.
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and should examine them as straitly as the Gileadites did the Ephraiimites, touching shibboleth and sibboleth , demaunding of each this question, How fareth it with thee, touching the Rebellion of thine owne heart, preuaileth it or yeeldeth it to the power of Gods spirit? How goeth on the quarell betwixt the lawe of sinne,
and should examine them as straitly as the Gileadites did the Ephraiimites, touching shibboleth and sibboleth, demanding of each this question, How fareth it with thee, touching the Rebellion of thine own heart, prevaileth it or yields it to the power of God's Spirit? How Goes on the quarrel betwixt the law of sin,
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as was that of Pauls. to the lately conuerted disciples at Eph•sus Haue ye receiued (saith he) the Holy Ghost since ye beleeued? And they said, Wee haue not so much as heard whether there be an Holy Ghost.
as was that of Paul's. to the lately converted Disciples At Eph•sus Have you received (Says he) the Holy Ghost since you believed? And they said, we have not so much as herd whither there be an Holy Ghost.
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And it may be also, such as haue some better vnderstanding then the multitude, if in this particular they were well pressed, would but make such a confused answer as Ahimaaz did to Dauid , Is the young man Absalom safe, said Dauid? I sawe a great tumult,
And it may be also, such as have Some better understanding then the multitude, if in this particular they were well pressed, would but make such a confused answer as Ahimaaz did to David, Is the young man Absalom safe, said David? I saw a great tumult,
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Thus (as it was said to Peter ) mens very speech bewrayeth them, and their dumbnesse when they are asked the Word (as the souldiers call it) sheweth them to be but straglers and hangbies vpon the Lords campe,
Thus (as it was said to Peter) men's very speech bewrayeth them, and their dumbness when they Are asked the Word (as the Soldiers call it) shows them to be but stragglers and hangbies upon the lords camp,
Onely this I say, that he which is vnacquainted with this point of doctrine, can no more be said to be a Fighter in the good Fight against corruption and sinne,
Only this I say, that he which is unacquainted with this point of Doctrine, can no more be said to be a Fighter in the good Fight against corruption and sin,
When men come with bended knees, offring vp their weapons, yeelding themselues to be ordred by those whom they should withstand, there is no likelyhood that they haue an intent to Fight. So in this case,
When men come with bent knees, offering up their weapons, yielding themselves to be ordered by those whom they should withstand, there is no likelihood that they have an intent to Fight. So in this case,
I remember what Deborah in her song reports of the mother of Sisera, how that shee and her ladies in their expectation of Sisera and his followers their returne in triumph, said either to other (in their assurance of the victory) Haue they not gotten and diuided the spoile? I may say more truely (for that was spoken onely out of Imagination, either as they thought it was,
I Remember what Deborah in her song reports of the mother of Sisera, how that she and her ladies in their expectation of Sisera and his followers their return in triumph, said either to other (in their assurance of the victory) Have they not got and divided the spoil? I may say more truly (for that was spoken only out of Imagination, either as they Thought it was,
or as they wished it might be) of these foule enormities, which the word of God hath branded with the hatefull name, that they are the works of darkenes Haue they not gotten and diuided the spoile? Do they not lead captiue, I say not as they did of Sisera, a maide or two, or (as Paul doth of the wily workemen of his time) a few simple women ,
or as they wished it might be) of these foul enormities, which the word of God hath branded with the hateful name, that they Are the works of darkness Have they not got and divided the spoil? Do they not led captive, I say not as they did of Sisera, a maid or two, or (as Paul does of the wily workmen of his time) a few simple women,
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The earth was corrupt before God and filled with cruelty , The men of Sodom compassed the house round about from the young euen to the old, all the people from all quarters , They assembled themselues by companies into the harlots houses , From the least euen to the greatest of them, euery one is giuen to coueteousnes , Then they stopped their eares,
The earth was corrupt before God and filled with cruelty, The men of Sodom compassed the house round about from the young even to the old, all the people from all quarters, They assembled themselves by companies into the harlots houses, From the least even to the greatest of them, every one is given to covetousness, Then they stopped their ears,
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and ran vpon Stephen all at once , Then arose a shout almost for the space of two houres of all men crying, Great is Diana of the Ephesians , All seek their owne, and not that which is Iesus Christs ,
and ran upon Stephen all At once, Then arose a shout almost for the Molle of two hours of all men crying, Great is Diana of the Ephesians, All seek their own, and not that which is Iesus Christ,
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so often (I say) as I read these and the like places, in which mention is made of swarmes of people banding themselues togither in euill, I cannot but reckon them as fore-tellings of these times,
so often (I say) as I read these and the like places, in which mention is made of swarms of people banding themselves together in evil, I cannot but reckon them as foretellings of these times,
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Those master-sinnes, Ignorance, Contempt of the word and godlines, Security, and want of awe vnto Gods maiestie, Neglect of the worship of God, swearing, abuse of the Sabaoth, Whoredome, Drunkeness, Oppression, Pride, Cruelty, Contention, Malice. &c. marke how in euery towne in euery society, in euery family almost, they doe euen ride in a kind of Triumph:
Those Master-sins, Ignorance, Contempt of the word and godliness, Security, and want of awe unto God's majesty, Neglect of the worship of God, swearing, abuse of the Sabaoth, Whoredom, drunkenness, Oppression, Pride, Cruelty, Contention, Malice. etc. mark how in every town in every society, in every family almost, they do even ride in a kind of Triumph:
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if there be any better disposed, labouring to be no longer the slaues of sinne but to become the seruants of righteousnes , they are as Isaiah speaketh of himselfe and such as himselfe as signes and wonders among the people:
if there be any better disposed, labouring to be no longer the slaves of sin but to become the Servants of righteousness, they Are as Isaiah speaks of himself and such as himself as Signs and wonders among the people:
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Thus the vniuersall yeelding to corruption, men obeying sinne in the Lusts thereof , and drawing it as with cartropes argueth that they fight not against sinne. Euill raignes in them and ouer them, they doe willingly giue vp their members to folow it,
Thus the universal yielding to corruption, men obeying sin in the Lustiest thereof, and drawing it as with Cartropes argue that they fight not against sin. Evil reigns in them and over them, they do willingly give up their members to follow it,
as he entred in at the gate of Izreel, and lifting vp his eyes to the window, saw that painted Iezebel the wife of Ahab, he cryed out, who is on my side, who? presently two or three of her attendants looked out,
as he entered in At the gate of Israel, and lifting up his eyes to the window, saw that painted Iezebel the wife of Ahab, he cried out, who is on my side, who? presently two or three of her attendants looked out,
and they returned him answer, we are thy seruants and will doe all that thou shalt bid vs, what said Iehu? If yea be mine and will obey my voyce, take the heads of your masters sonnes,
and they returned him answer, we Are thy Servants and will do all that thou shalt bid us, what said Iehu? If yea be mine and will obey my voice, take the Heads of your Masters Sons,
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and to be ready to doe all that he shall bid, his charge is, that if we be his, we cast Iezebel out at the window, we renounce and disclaime, we cast of and crucifie our sweettest, our deerest, our profitablest our best-pleasing corruptions:
and to be ready to do all that he shall bid, his charge is, that if we be his, we cast Iezebel out At the window, we renounce and disclaim, we cast of and crucify our sweettest, our dearest, our profitablest our best-pleasing corruptions:
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If we now shall not onely (contrary to commaund) preserue the life (which may be imputed to a kinde of nicenes and pitie) but shall fight for the life and state of Iezabel, and shall set vp one of Ahabs sonnes, some grosse sinne to raigne ouer vs, professing our selues alwaies ready to defend it,
If we now shall not only (contrary to command) preserve the life (which may be imputed to a kind of niceness and pity) but shall fight for the life and state of Jezebel, and shall Set up one of Ahabs Sons, Some gross sin to Reign over us, professing our selves always ready to defend it,
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or that it is but a litle sinne? This glauering and glozing age, which hath deuised an art to make deformed faces seeme faire, old wrincled visages, to looke young and smooth, hath learned also to set a colour vpon naughtines, the diuell helping forward least sinne appearing in it owne proper likenes should affright the conscience.
or that it is but a little sin? This glavering and glozing age, which hath devised an art to make deformed faces seem fair, old wrinkled visages, to look young and smooth, hath learned also to Set a colour upon naughtiness, the Devil helping forward lest sin appearing in it own proper likeness should affright the conscience.
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if you deale with it thoroughly & directly, it swaggreth like the hebrew with Moses, who made thee a man of Authority ? what? is this so great a matter? I trust, this and this is lawfull,
if you deal with it thoroughly & directly, it swaggreth like the hebrew with Moses, who made thee a man of authority? what? is this so great a matter? I trust, this and this is lawful,
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when they haue foulely broken it, sometimes like the stubborne Iewes crie wherein shall we returne, wherein haue we trespassed, what haue we spoken against God,
when they have foully broken it, sometime like the stubborn Iewes cry wherein shall we return, wherein have we trespassed, what have we spoken against God,
for not fighting that Good fight which Paul fought, and which euery Christian ought to fight against sinne and corruption, we shall neuer be able to plead Not-guilty. I wish that which hath bene said may so conuict vs, that it may conuert vs,
for not fighting that Good fight which Paul fought, and which every Christian ought to fight against sin and corruption, we shall never be able to plead Not guilty. I wish that which hath be said may so convict us, that it may convert us,
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least going on in rebellion against God, that doome befall vs which is foretold Those mine enemies, which would not that I should raigne ouer them, bring them hither and slay them before me.
lest going on in rebellion against God, that doom befall us which is foretold Those mine enemies, which would not that I should Reign over them, bring them hither and slay them before me.
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Neuerthelesse, I will a litle insist vpon one specialtie, an apparant testimonie that there is litle thought or resolution amongst the most to fight against Sathan:
Nevertheless, I will a little insist upon one specialty, an apparent testimony that there is little Thought or resolution among the most to fight against Sathan:
or who seemeth not to care, though it were with the land, as it was once with the state of Israel vnder the Philistines , of which it is said, There was no Smith found throughout all the land, and, neither sword nor speare found in the hands of any of the people:
or who seems not to care, though it were with the land, as it was once with the state of Israel under the philistines, of which it is said, There was no Smith found throughout all the land, and, neither sword nor spear found in the hands of any of the people:
Now Paul, speaking of the combate we are to haue with the diuell, and describing by parcels, that holy armour wherewith he must be withstood, mentioneth among other things, the sword of the spirit, which is the word of God .
Now Paul, speaking of the combat we Are to have with the Devil, and describing by parcels, that holy armour wherewith he must be withstood, mentioneth among other things, the sword of the Spirit, which is the word of God.
as the wicked are reported to do, Depart from vs, for we desire not the knowledge of thy wayes , shall thinke preaching to be (as was said of old) The burden of the Lord, shall wish of it as the Gadarens did of Christ , that it might depart out of their coasts:
as the wicked Are reported to do, Depart from us, for we desire not the knowledge of thy ways, shall think preaching to be (as was said of old) The burden of the Lord, shall wish of it as the Gadarenes did of christ, that it might depart out of their coasts:
who so (I say) shall be thus affected, the charitablest censure, and the most fauourable verdict which can be giuen of them is this, that they are wilfull betrayers of their owne soules into the power of the diuell.
who so (I say) shall be thus affected, the charitablest censure, and the most favourable verdict which can be given of them is this, that they Are wilful betrayers of their own Souls into the power of the Devil.
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I doe not see how it can be denied, but that God may iustly complaine so now, Great hath his kindnesse bene to these times, in enlarging and improuing the free vse of his word:
I do not see how it can be denied, but that God may justly complain so now, Great hath his kindness be to these times, in enlarging and improving the free use of his word:
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although the Scriptures of God be entertained into some houses, as a kind of needfull implement, to fill vp some corner, which otherwise might lie void,
although the Scriptures of God be entertained into Some houses, as a kind of needful implement, to fill up Some corner, which otherwise might lie void,
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or laid vp like the sword of Goliah which Dauid tooke from him , like a monument, that it may be said vpon occasion, There they be. Few there be that do make them their Councellers ,
or laid up like the sword of Goliath which David took from him, like a monument, that it may be said upon occasion, There they be. Few there be that do make them their Councillors,
as it were, certaine rules and precepts of defence, teaching vs how to handle this weapon against our spirituall aduersarie) how is it reckoned of? Where it is had, it is little esteemed;
as it were, certain rules and Precepts of defence, teaching us how to handle this weapon against our spiritual adversary) how is it reckoned of? Where it is had, it is little esteemed;
So then if our consciences tell vs, that Gods word is not to vs, as it was to Ieremie , the ioy ioy and reioycing of our heart, that we are not like the Samaritans, of whom it is said, that when Philip came and preached among them, there was great ioy in the citie ,
So then if our Consciences tell us, that God's word is not to us, as it was to Ieremie, the joy joy and rejoicing of our heart, that we Are not like the Samaritans, of whom it is said, that when Philip Come and preached among them, there was great joy in the City,
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nor like the man of Macedonia, which appeared to Paul in a vision, and because of the want of teaching which was there, prayed him to come to Macedonia and helpe them, certainly we are no enemies vnto Sathans kingdome,
nor like the man of Macedonia, which appeared to Paul in a vision, and Because of the want of teaching which was there, prayed him to come to Macedonia and help them, Certainly we Are no enemies unto Satan's Kingdom,
The last part of the enquirie concerneth the Fight for the maintenance of the common cause of true religion, both with skill against cunning and subtill vnderminers,
The last part of the enquiry concerns the Fight for the maintenance of the Common cause of true Religion, both with skill against cunning and subtle underminers,
I will onely in a word touch two common euils, which shall serue to iustifie this proposition, that the number of those which fight that part of that goood fight here spoken of, which concernes the vpholding and defence of Gods truth, is but small and thin,
I will only in a word touch two Common evils, which shall serve to justify this proposition, that the number of those which fight that part of that good fight Here spoken of, which concerns the upholding and defence of God's truth, is but small and thin,
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This is an vniuersall and farre-spreading disease, according as euery Pastor can witnes with me, who according to the Wise mans counsell , is diligent to know the estate of his flocke, and to vnderstand the particular conceipts and dispositions of the people.
This is an universal and farre-spreading disease, according as every Pastor can witness with me, who according to the Wise men counsel, is diligent to know the estate of his flock, and to understand the particular conceits and dispositions of the people.
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So that the deuotions of many are like the Altar at Athens, To an vnknowne God many are of Gallio his religion, of whome it is said that he cared not for matters of that nature .
So that the devotions of many Are like the Altar At Athens, To an unknown God many Are of Gallio his Religion, of whom it is said that he cared not for matters of that nature.
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if with the fat-hearted Israelites, they may sit by the flesh-pots , and with those whom Dauid speaketh of their wheat and their wine may abound, they are at a point for religion.
if with the fat-hearted Israelites, they may fit by the fleshpots, and with those whom David speaks of their wheat and their wine may abound, they Are At a point for Religion.
whether Baal be God, or Iehouah be God their meaning is neuer to put it to enquirie, How shall these stand to defend Religion, who know not what that is which we call Religion.
whither Baal be God, or Jehovah be God their meaning is never to put it to enquiry, How shall these stand to defend Religion, who know not what that is which we call Religion.
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When we shall see men caring and studying and taking paines to find out that which Luke calleth The Certenty and not to be led by coniecturall suppositions,
When we shall see men caring and studying and taking pains to find out that which Lycia calls The Certainty and not to be led by conjectural suppositions,
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while they make either the Times, or tradition, or their owne Humour to be the measure of their religiō, we may be sure, the cause of God shall from them receiue very small vpholding.
while they make either the Times, or tradition, or their own Humour to be the measure of their Religion, we may be sure, the cause of God shall from them receive very small upholding.
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they are like to some vnexperienced and lately-ptessed souldiers, who, while the training and muster is neere home vpon a faire greene, where they are neither scanted for victuals,
they Are like to Some unexperienced and lately-ptessed Soldiers, who, while the training and muster is near home upon a fair green, where they Are neither scanted for victuals,
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their hearts faile them, and the sound of the drumme is vnto them as their passing bell and they would giue a world to see the smoke of their country chimnies:
their hearts fail them, and the found of the drum is unto them as their passing bell and they would give a world to see the smoke of their country Chimneys:
Euen so, many professours of Religion, while the world applaudes their forwardnes, and when the people before, and they that folow crie Hosanna vnto Christ, who but they? a man would thinke (that I may vse Salomons phrase) that much water could not quench their Loue,
Even so, many professors of Religion, while the world applauds their forwardness, and when the people before, and they that follow cry Hosanna unto christ, who but they? a man would think (that I may use Solomon's phrase) that much water could not quench their Love,
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neither the Flouds drowne their zeale, but when it commeth to blowes, the world frownes, profit is abridged, pleasure is limited, credit and fame is a litle eclipsed, their names put out as Euill , then they are nipt:
neither the Floods drown their zeal, but when it comes to blows, the world frowns, profit is abridged, pleasure is limited, credit and fame is a little eclipsed, their names put out as Evil, then they Are nipped:
Thus like as in Gedeons enterprise , of two and thirtie thousand which tooke armes, when proclamation was made in the campe (the assault approching) who so is timerous let him returne, at one clap, there went away two and twenty thousand;
Thus like as in Gedeons enterprise, of two and thirtie thousand which took arms, when proclamation was made in the camp (the assault approaching) who so is timorous let him return, At one clap, there went away two and twenty thousand;
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Hereby you may see, that when we haue (as Ieremie saih ) runne to and fro, through our streetes, and made enquiry, we shall finde but few, who if they were now to end their daies,
Hereby you may see, that when we have (as Ieremie saih) run to and from, through our streets, and made enquiry, we shall find but few, who if they were now to end their days,
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and to looke backe into their course past to see how they haue demeaned themselues in this holy warfarre, are able to say, without an inward check, I haue fought that good fight,
and to look back into their course past to see how they have demeaned themselves in this holy warfarre, Are able to say, without an inward check, I have fought that good fight,
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To conclude, we haue all heard what Paul did, he fought that good fight: how comfortable it was that he had done it, it emboldened him to expect a Crowne of Righteousnes: we haue seene our owne carelesnes,
To conclude, we have all herd what Paul did, he fought that good fight: how comfortable it was that he had done it, it emboldened him to expect a Crown of Righteousness: we have seen our own carelessness,
If we desire comfort in death and happines after death, let vs henceforth arme our selues for this spirituall fight, against our owne Corruption, against Sathans temptation, against Sathans instruments which fight against Religion.
If we desire Comfort in death and happiness After death, let us henceforth arm our selves for this spiritual fight, against our own Corruption, against Satan's temptation, against Satan's Instruments which fight against Religion.
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The second Sermon. The worth of the water of Life. IOH. 4.13.14. Iesus answered and said vnto her, Whosoeuer drinketh of this water, shall thirst againe,
The second Sermon. The worth of the water of Life. JOHN 4.13.14. Iesus answered and said unto her, Whosoever Drinketh of this water, shall thirst again,
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It fell out, as our sauiour iournyed through Samaria into Galilee, that he, (being a man in all things like vnto vs, yet without sinne ) was both hungry and weary.
It fell out, as our Saviour journeyed through Samaria into Galilee, that he, (being a man in all things like unto us, yet without sin) was both hungry and weary.
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to ease his wearied limmes, he sate him downe vpon a well side, in those times and in those Coasts very famous, in respect of the Author thereof, whose name it still caried, being called, Iacobs Well. He sitting there, out commeth me, a woman of the adioyning city Sichar, to drawe water from thence, for her houshold vses.
to ease his wearied limbs, he sat him down upon a well side, in those times and in those Coasts very famous, in respect of the Author thereof, whose name it still carried, being called, Iacobs Well. He sitting there, out comes me, a woman of the adjoining City Sichar, to draw water from thence, for her household uses.
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Christ, partly to refresh his bodily thirst, but especially (as I take it) to satisfie that his neuer-ceasing desire to doe good, made a motion to her, to affoord him some of the water, that he might drinke.
christ, partly to refresh his bodily thirst, but especially (as I take it) to satisfy that his never-ceasing desire to do good, made a motion to her, to afford him Some of the water, that he might drink.
what, (quoth shee) you Iewes, be so fine and proud, that you scorne vs, the poore Inhabitants of Samaria: How is it then, that thou being a Iew, askest drinke of me, a forlorne and despised Samaritane? Our sauiour (to giue vs an instance of the accomplishment of that auncient promise, that he would be (found of them, that sought him not) doth neither forbeare to commune with her,
what, (quoth she) you Iewes, be so fine and proud, that you scorn us, the poor Inhabitants of Samaria: How is it then, that thou being a Iew, askest drink of me, a forlorn and despised Samaritan? Our Saviour (to give us an instance of the accomplishment of that ancient promise, that he would be (found of them, that sought him not) does neither forbear to commune with her,
Alas, good woman, if thou knewest the great mercy of God toward thee, and the excellency of his person and office which requesteth thee, thou wouldest become a suter to him rather,
Alas, good woman, if thou Knewest the great mercy of God towards thee, and the excellency of his person and office which requesteth thee, thou Wouldst become a suitor to him rather,
what art thou (quoth shee) that talkest of the water of life? canst thou be better then our father Iacob who first founded this well? or can there be any better water,
what art thou (quoth she) that talkest of the water of life? Canst thou be better then our father Iacob who First founded this well? or can there be any better water,
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but behould here another fountaine, behould a greater then Iacob is here, euen the staffe of the hope of thy father Iacob. This streame here, relieueth the body for a time,
but behold Here Another fountain, behold a greater then Iacob is Here, even the staff of the hope of thy father Iacob. This stream Here, relieveth the body for a time,
The former is set downe, vers. 13. Whosoeuer drinketh of this water, &c. the latter, ver. 14. But whosoeuer drinketh of the water which, &c. Concerning the former, I know, that Christ expresly and by name speaketh of water onely;
The former is Set down, vers. 13. Whosoever Drinketh of this water, etc. the latter, ver. 14. But whosoever Drinketh of the water which, etc. Concerning the former, I know, that christ expressly and by name speaks of water only;
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yet considering the chiefe drift of the place is, to draw men from the things which are seene, to the things which are not seen, from things temporall, to things eternall, from the things which are on earth, to the things which are aboue:
yet considering the chief drift of the place is, to draw men from the things which Are seen, to the things which Are not seen, from things temporal, to things Eternal, from the things which Are on earth, to the things which Are above:
For that which Christ said here of the water of this well, whosoeuer drinketh thereof shall thirst againe, may truly be said of all things else whatsoeuer, which the men of this world do ayme at in their courses, viz. they do rather encrease then kill the desire, rather inflame then quench the appetite:
For that which christ said Here of the water of this well, whosoever Drinketh thereof shall thirst again, may truly be said of all things Else whatsoever, which the men of this world do aim At in their courses, viz. they do rather increase then kill the desire, rather inflame then quench the appetite:
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I remember the speach of the Prophet Isaiah, cap. 55. whereby solemne proclamation prouoking all men to come to Christ, that they may enioy that same gratious fauour which our Sauiour maketh offer in this place, he doth notably reprooue the folly of the greatest part of men in these Wordes, wherefore doe you lay out siluer and not for bread,
I Remember the speech of the Prophet Isaiah, cap. 55. whereby solemn proclamation provoking all men to come to christ, that they may enjoy that same gracious favour which our Saviour makes offer in this place, he does notably reprove the folly of the greatest part of men in these Words, Wherefore do you lay out silver and not for bred,
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one man buyeth and purchaseth and ioyneth House to House, and Field to Field, that he may be placed by himselfe, to be a litle King in his owne Territories:
one man buyeth and purchases and Joineth House to House, and Field to Field, that he may be placed by himself, to be a little King in his own Territories:
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But (alas) fooles that we be, when we haue done all, we doe but euen weary our selues for very vanity: when we haue drunke of this Well againe and againe,
But (alas) Fools that we be, when we have done all, we do but even weary our selves for very vanity: when we have drunk of this Well again and again,
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when we haue reached euen to the vtmost of our first desires, we are then but like the Hungry man, who dreameth, and behold he eateth, and when he awaketh his soule is empty:
when we have reached even to the utmost of our First Desires, we Are then but like the Hungry man, who dreameth, and behold he Eateth, and when he awakes his soul is empty:
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I beseech you, let this short and yet full discouery of our common folly, (who for the mpst part, doe nothing but sow the wind, and if we so continue shall reape nothing but Corruption ) make vs to say as Iohn Baptists hearers did,
I beseech you, let this short and yet full discovery of our Common folly, (who for the mpst part, do nothing but sow the wind, and if we so continue shall reap nothing but Corruption) make us to say as John Baptists hearers did,
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when they perceiued by his preaching they were cleane out of the way , what shall we doe then? If hitherto we haue aimed at a wrong Marke in our desires, shew vs I pray you, how to reforme it:
when they perceived by his preaching they were clean out of the Way, what shall we do then? If hitherto we have aimed At a wrong Mark in our Desires, show us I pray you, how to reform it:
and let your hearts, I pray you say now to me, as Cornelius said to Peter , We are all here present before God, to heare all things that are commaunded thee of God:
and let your hearts, I pray you say now to me, as Cornelius said to Peter, We Are all Here present before God, to hear all things that Are commanded thee of God:
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which I doe wish so much the rather, because that which I am now next to speake of is that which Salomon in one place calleth Durable Riches in another , the End of all; which Christ termeth the One needfull Thing: for which the soule of Dauid panted; in comparison whereof Paul counted all things but as Dung. Marke first the wordes,
which I do wish so much the rather, Because that which I am now next to speak of is that which Solomon in one place calls Durable Riches in Another, the End of all; which christ termeth the One needful Thing: for which the soul of David panted; in comparison whereof Paul counted all things but as Dung. Mark First the words,
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But whosoeuer drinketh of this water, &c. The points to be in order opened in the handling of this verse are these: 1. What this water is: 2. that there is both power and will in Christ to bestow it: 3. by what meanes he conferreth it: 4. to whom he giues it: 5. the Benefite of enioying it: 6. the meanes by which each man may know himselfe to haue receiued it.
But whosoever Drinketh of this water, etc. The points to be in order opened in the handling of this verse Are these: 1. What this water is: 2. that there is both power and will in christ to bestow it: 3. by what means he conferreth it: 4. to whom he gives it: 5. the Benefit of enjoying it: 6. the means by which each man may know himself to have received it.
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We can therefore haue no better exposition vpon this place then Christs owne words els where, to which the Spirit of God hath annexed an explanation of the true meaning .
We can Therefore have no better exposition upon this place then Christ own words Else where, to which the Spirit of God hath annexed an explanation of the true meaning.
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The world is as it were Gods great House, in which there are both seruants and sonnes, the one (as Christ saith) to be cast out, the other to abide euer.
The world is as it were God's great House, in which there Are both Servants and Sons, the one (as christ Says) to be cast out, the other to abide ever.
as husbandry, marchandize, &c. is from their owne industry, yet certaine it is, that the cunning which any man hath in any faculty whatsoeuer, is the sole and onely gift of Gods spirit:
as Husbandry, merchandise, etc. is from their own industry, yet certain it is, that the cunning which any man hath in any faculty whatsoever, is the sole and only gift of God's Spirit:
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The second common gift, is the gift of enlightening, whereby a man being naturally ignorant in the things of God, is enabled to conceiue the will of God reuealed in the scripture,
The second Common gift, is the gift of enlightening, whereby a man being naturally ignorant in the things of God, is enabled to conceive the will of God revealed in the scripture,
because these be such as may befall those who notwithstanding shall neuer be saued. Many a reprobate is gifted with admirable skill in crafts and sciences.
Because these be such as may befall those who notwithstanding shall never be saved. Many a Reprobate is gifted with admirable skill in crafts and sciences.
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Secondly, the Apostle seemeth to make it a thing possible, to be once enlightened, and to haue tasted of the heauenly gift, yet so to fall away as to be past all hope of being renued againe by repentance. Thirdly, at the day of Iudgement .
Secondly, the Apostle seems to make it a thing possible, to be once enlightened, and to have tasted of the heavenly gift, yet so to fallen away as to be passed all hope of being renewed again by Repentance. Thirdly, At the day of Judgement.
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Many will say to Christ, Lord, haue we not by thy name prophecied? yet it shalbe said to them , Depart from me. Fourthly, many wicked men haue power to conforme themselues and to bridle many sinnes,
Many will say to christ, Lord, have we not by thy name prophesied? yet it shall said to them, Depart from me. Fourthly, many wicked men have power to conform themselves and to bridle many Sins,
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Lastly, Christ in the parable sheweth, that many hearers for a time belieue , but as soone as tribulation commeth because of the word, by and by they are offended.
Lastly, christ in the parable shows, that many hearers for a time believe, but as soon as tribulation comes Because of the word, by and by they Are offended.
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and the ministers are appointed, to prepare the church for her husband , and to present her as a pure virgin vnto Christ. Now he which is a suter to a woman, himselfe being a man of worship and ability, howsoeuer, to testifie his bounty,
and the Ministers Are appointed, to prepare the Church for her husband, and to present her as a pure Virgae unto christ. Now he which is a suitor to a woman, himself being a man of worship and ability, howsoever, to testify his bounty,
Except a man be borne of water and of the spirit , &c. And therefore fitly is the holy Ghost compared to Water, because as water doth moisten that which is hard:
Except a man be born of water and of the Spirit, etc. And Therefore fitly is the holy Ghost compared to Water, Because as water does moisten that which is hard:
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And indeede it cannot be, but, that if God haue beene pleased of his goodnes to make any man or woman his Child, he will likewise make knowne the same fauour 〈 ◊ 〉 him or her:
And indeed it cannot be, but, that if God have been pleased of his Goodness to make any man or woman his Child, he will likewise make known the same favour 〈 ◊ 〉 him or her:
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The spirit represseth all badde motions drawing vnto sinne, springing from the Corruption of our Nature, suggested by Sathan and occasioned by the beguiling entisements, of this euill world,
The Spirit represseth all bad motions drawing unto sin, springing from the Corruption of our Nature, suggested by Sathan and occasioned by the beguiling enticements, of this evil world,
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For this is a generall and a certaine rule, that as, naturally euery child, being pinched with want, acquainteth the Father, with his necessities, building vpon his loue,
For this is a general and a certain Rule, that as, naturally every child, being pinched with want, acquainteth the Father, with his necessities, building upon his love,
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therefore Gods spirit is giuen to helpe our Infirmities, to assist vs in the framing of our suites, that so our prayers may be pleasing vnto God and comfortable to our soules.
Therefore God's Spirit is given to help our Infirmities, to assist us in the framing of our suits, that so our Prayers may be pleasing unto God and comfortable to our Souls.
And for this, the spirit of God is called the spirit of supplications, because it furnisheth a man, both with will and knowledge also to powre out his soule vnfeinedly to the Lord. 5. Comfort in distresse.
And for this, the Spirit of God is called the Spirit of supplications, Because it furnisheth a man, both with will and knowledge also to pour out his soul unfeignedly to the Lord. 5. Comfort in distress.
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For whereas the children of God are subiect to manifold greeuances, partly in regard of inward conflicts with sinne and the terrors of their owne Conscience, partly in respect of outward annoyances, the spirit of God is giuen vnto them, to releeue them, to minister comfort vnto them, to vphold them, to make them able with cheerfulnes to hold out in the midst of the greatest extreamities whatsoeuer.
For whereas the children of God Are Subject to manifold grievances, partly in regard of inward conflicts with sin and the terrors of their own Conscience, partly in respect of outward annoyances, the Spirit of God is given unto them, to relieve them, to minister Comfort unto them, to uphold them, to make them able with cheerfulness to hold out in the midst of the greatest extremities whatsoever.
For this cause, the spirit is called the Comforter, and Oyle of gladnes, because he doth refresh and cheere the poore distressed soules of Gods children. 6. Strength.
For this cause, the Spirit is called the Comforter, and Oil of gladness, Because he does refresh and cheer the poor distressed Souls of God's children. 6. Strength.
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There are many things which the profession of Christianity requireth at the hands of a Christian, which a Christian of himselfe, is not able to performe:
There Are many things which the profession of Christianity requires At the hands of a Christian, which a Christian of himself, is not able to perform:
yet the spirit of God maketh Gods children able to effect them , I am able to doe all Things (saith the Apostle) through the Helpe of Christ which strengtheneth me:
yet the Spirit of God makes God's children able to Effect them, I am able to do all Things (Says the Apostle) through the Help of christ which strengtheneth me:
briefly thus: 1. The gift of Regeneration to become Gods Child: 2. The gift of faith to beleeue Gods promses: 3. The gift of obedience to doe Gods will: 4. The gift of Prayer to seeke Gods Presence: 5. The gift of comfort, to endure Gods Trials: 6. The gift of strength to hold out and continue gods seruant.
briefly thus: 1. The gift of Regeneration to become God's Child: 2. The gift of faith to believe God's promises: 3. The gift of Obedience to do God's will: 4. The gift of Prayer to seek God's Presence: 5. The gift of Comfort, to endure God's Trials: 6. The gift of strength to hold out and continue God's servant.
and Ziba diuide the goods betwixt them, nay (saith he) to testifie his ioy for the Kings victorie,) ) Let him take all, seeing my Lord the King is come home in peace:
and Ziba divide the goods betwixt them, nay (Says he) to testify his joy for the Kings victory,)) Let him take all, seeing my Lord the King is come home in peace:
What better witnes would we of his power? His will is no lesse then his power, Come vnto me all ye that are wearie, &c. He made an open Proclamation, he stood and cryed, saying , If any man thirst, let him come to me and drinke:
What better witness would we of his power? His will is no less then his power, Come unto me all you that Are weary, etc. He made an open Proclamation, he stood and cried, saying, If any man thirst, let him come to me and drink:
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Well then, what followeth vpon this? We that are Ministers of the Gospell, are appointed by him that hath sent vs, to do as Iohn Baptist, to point with the finger,
Well then, what follows upon this? We that Are Ministers of the Gospel, Are appointed by him that hath sent us, to do as John Baptist, to point with the finger,
see the man that hath the treasures of all grace, runne ye to him, that as was prophecied of old, you may with ioy draw waters out of the welles of saluation. Take heed you forsake not him who is the fountaine of liuing waters, to digge you pits,
see the man that hath the treasures of all grace, run you to him, that as was prophesied of old, you may with joy draw waters out of the wells of salvation. Take heed you forsake not him who is the fountain of living waters, to dig you pits,
It is no such hard matter to find Christ, Watch daily at the gates of the Lords house, and giue attendance at the postes of his doores, there thou shalt find him.
It is no such hard matter to find christ, Watch daily At the gates of the lords house, and give attendance At the posts of his doors, there thou shalt find him.
When Ioseph and Mary having bene lately at Ierusalem, had (as it were) lost him, they went backe to the Temple, and there they found him. Go thou and do likewise:
When Ioseph and Marry having be lately At Ierusalem, had (as it were) lost him, they went back to the Temple, and there they found him. Go thou and do likewise:
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We (saith the Apostle, speaking of himselfe and of his fellow Ministers) stand among you in Christs steade , and God doth beseech you through vs. Thou wilt say vnto me,
We (Says the Apostle, speaking of himself and of his fellow Ministers) stand among you in Christ stead, and God does beseech you through us Thou wilt say unto me,
There are three pipes or conduits, (as I may so call them) by which Christ Iesus the fountaine of life conueyeth the graces of his spirit into the hearts of his children.
There Are three pipes or conduits, (as I may so call them) by which christ Iesus the fountain of life conveyeth the graces of his Spirit into the hearts of his children.
If thou wouldst drinke of this well of liuing water, I doe especially commend to thy godly care the Publique ministry of the word, not shutting out the other two,
If thou Wouldst drink of this well of living water, I do especially commend to thy godly care the Public Ministry of the word, not shutting out the other two,
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but chiefely vrging this, because I know that if thou be a carefull and conscionable hearer, the exercises of prayer and communicating cannot but be delightfull vnto thee.
but chiefly urging this, Because I know that if thou be a careful and conscionable hearer, the exercises of prayer and communicating cannot but be delightful unto thee.
Obserue this I pray thee, if thy heart be affected with these spirituall graces issuing out of the fountaine of grace, get thee to the word of grace, I meane, (to vse Pauls words and to cut of ambiguity) the word of faith which we preach:
Observe this I pray thee, if thy heart be affected with these spiritual graces issuing out of the fountain of grace, get thee to the word of grace, I mean, (to use Paul's words and to Cut of ambiguity) the word of faith which we preach:
If thou hast by the goodnes of God, a cisterne of thy owne, and a skilfull drawer, that is (as Elihu speaketh) an interpreter, who knoweth how to giue thee thy portion of water in season, then I say to thee as Solomon doth .
If thou hast by the Goodness of God, a cistern of thy own, and a skilful drawer, that is (as Elihu speaks) an interpreter, who Knoweth how to give thee thy portion of water in season, then I say to thee as Solomon does.
but if thou dwellest (as Dauid saith) in a barren and dry land where no water is, or hast cause to say as the citizens of Iericho did to Elisha The situation of thy dwelling is plesant, but the water is naught, why should I for any by respects betray thy soule,
but if thou dwellest (as David Says) in a barren and dry land where no water is, or haste cause to say as the Citizens of Jericho did to Elisha The situation of thy Dwelling is pleasant, but the water is nought, why should I for any by respects betray thy soul,
The seeming wise men of this world, hearing this course commended to them, as it were a liuing streame flowing from the well of life Christ Iesus, thinke it incredible,
The seeming wise men of this world, hearing this course commended to them, as it were a living stream flowing from the well of life christ Iesus, think it incredible,
But to all so minded, I say as the seruants of the same Naaman said to him Father (said they) if the prophet had commaunded thee a great thing, wouldest thou not haue done it,
But to all so minded, I say as the Servants of the same Naaman said to him Father (said they) if the Prophet had commanded thee a great thing, Wouldst thou not have done it,
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and hast not yet gained that full comfort which thou did expect, yet assure thy selfe that the good houre is comming, in which thou shalt find rest and peace vnto thy soule. So much for this point. The next foloweth:
and hast not yet gained that full Comfort which thou did expect, yet assure thy self that the good hour is coming, in which thou shalt find rest and peace unto thy soul. So much for this point. The next Followeth:
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So that it is plaine by the Text, that they to whome Christ will giue this water of life, are those which thirst after it, which long for it, which feele the want of it:
So that it is plain by the Text, that they to whom christ will give this water of life, Are those which thirst After it, which long for it, which feel the want of it:
vntill our soules doe euen thirst after Christ, as the Hart after the riuers of Water so that we seeme to our selues the happiest men aliue if we might haue but one drop of Christs blood to refresh vs,
until our Souls do even thirst After christ, as the Heart After the Rivers of Water so that we seem to our selves the Happiest men alive if we might have but one drop of Christ blood to refresh us,
They passe (as it were) from seate to seate, from pue to pue, from one end of the church vnto another, humbly suing and forcibly perswading, to be entertained:
They pass (as it were) from seat to seat, from pue to pue, from one end of the Church unto Another, humbly suing and forcibly persuading, to be entertained:
But (alas) there is such a generall benummednes, and frozen deadnes, possesseth the hearts of the greatest part, that (I know not how) Grace, the more kindly it is offered, the lesse it is esteemed,
But (alas) there is such a general benumbedness, and frozen deadness, Possesses the hearts of the greatest part, that (I know not how) Grace, the more kindly it is offered, the less it is esteemed,
If thou canst once say with Dauid, My sinnes are like a sore burden too heauie for me to beare, thou wilt quickly thirst after the righteousnes of Christ Iesus.
If thou Canst once say with David, My Sins Are like a soar burden too heavy for me to bear, thou wilt quickly thirst After the righteousness of christ Iesus.
it is sharpe & eager, and he who is well exercised vnder it, and well schooled, by the vrging of the lawe vpon his conscience he will soone thirst after the saluatiō offered in Christ Iesus The Gospell will be glad tidings to him,
it is sharp & eager, and he who is well exercised under it, and well schooled, by the urging of the law upon his conscience he will soon thirst After the salvation offered in christ Iesus The Gospel will be glad tidings to him,
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for it is not so to be taken, as though the children of God being once seasoned with grace, were glutted (as it were) and had no more desire for the encrease of grace: for it is cleane otherwise;
for it is not so to be taken, as though the children of God being once seasoned with grace, were glutted (as it were) and had no more desire for the increase of grace: for it is clean otherwise;
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The gifts and calling of God are without repentance, that is, God neuer altereth his purpose touching the bringing of any man into the state of grace .
The Gifts and calling of God Are without Repentance, that is, God never altereth his purpose touching the bringing of any man into the state of grace.
Oh then, chuse the better part which shall not be taken away from vs. Secondly, this is a point of infinite and vnspeakable comfort to all Gods children.
O then, choose the better part which shall not be taken away from us Secondly, this is a point of infinite and unspeakable Comfort to all God's children.
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For consider I pray you, is it not a comfortable thing, when a man with great charge and industrie hath gotten a commoditie, to be assured of the continuance,
For Consider I pray you, is it not a comfortable thing, when a man with great charge and industry hath got a commodity, to be assured of the Continuance,
and to be freed from the feare of loosing it? what a ioy must it then needes be to a Christian soule, to consider that the Lord hauing begun, in some measure to be gracious vnto him:
and to be freed from the Fear of losing it? what a joy must it then needs be to a Christian soul, to Consider that the Lord having begun, in Some measure to be gracious unto him:
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will neuer alter his fauour, that grace being once bestowed, shall neuer bee withdrawne, that his soule hauing once bene moistened with the dew of heauen, shall neuer be wholy dryed vp againe.
will never altar his favour, that grace being once bestowed, shall never be withdrawn, that his soul having once be moistened with the due of heaven, shall never be wholly dried up again.
So then, if thou hast neuer so little grace, (as thou thinkest) though it be but as yet a desire of grace, a longing after faith, a thirsting after righteousnesse,
So then, if thou hast never so little grace, (as thou Thinkest) though it be but as yet a desire of grace, a longing After faith, a thirsting After righteousness,
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And assure thy selfe of this, that the more full sight thou hast of thine owne imperfections, of thine owne corruptions, of the rebellions of thy heart, of the crookednesse of thy nature, the greater portion thou hast of this grace.
And assure thy self of this, that the more full sighed thou hast of thine own imperfections, of thine own corruptions, of the rebellions of thy heart, of the crookedness of thy nature, the greater portion thou hast of this grace.
The heart is wicked aboue all things: fraughted naturally with corruption, ignorance, vnbeleefe, hardnesse, securitie, frowardnesse, vntovvardnesse to good seruices.
The heart is wicked above all things: fraughted naturally with corruption, ignorance, unbelief, hardness, security, frowardness, untowardness to good services.
If thou vvouldst therefore be sure of a cleane heart, looke for a cleane conuersation, such a conuersation as S. Paul speaketh of, vvhich becommeth the Gospell, vvhich adorneth the doctrine of God our Sauiour in all things, vvhich maketh our enemies and the enemies of our profession ashamed when they haue nothing concerning vs to speake euill of.
If thou Wouldst Therefore be sure of a clean heart, look for a clean Conversation, such a Conversation as S. Paul speaks of, which becomes the Gospel, which adorneth the Doctrine of God our Saviour in all things, which makes our enemies and the enemies of our profession ashamed when they have nothing Concerning us to speak evil of.
And it is said againe, that euery thing shall liue, whither that liuing riuer, which floweth out of the Sanctuarie, commeth. Try thy selfe by this marke, see whether this water hath quenched the boyling heate of thine owne inordinate lusts,
And it is said again, that every thing shall live, whither that living river, which flows out of the Sanctuary, comes. Try thy self by this mark, see whither this water hath quenched the boiling heat of thine own inordinate Lustiest,
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These be plaine and familiar markes, and they be such as will not deceiue vs. The daily vse of water, may daily mind vs of them, let vs daily trye our selues how it fareth with vs in these things.
These be plain and familiar marks, and they be such as will not deceive us The daily use of water, may daily mind us of them, let us daily try our selves how it fareth with us in these things.
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if we do not, let vs be be iealous ouer our selues with a godly iealousie, let vs know it is not well with vs, let vs speedily enter into a new course,
if we do not, let us be be jealous over our selves with a godly jealousy, let us know it is not well with us, let us speedily enter into a new course,
in regard that it so fully, and so effectually maketh knowne what ought to be the meditations of his soule, the thoughts and affections of his heart, the courses and exercises of his life.
in regard that it so Fully, and so effectually makes known what ought to be the meditations of his soul, the thoughts and affections of his heart, the courses and exercises of his life.
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By saluation is ment here no other thing, but that which in the Scripture is somtime called life eternal, sometimes the kingdome of heauen, sometimes the glory which shalbe shewed hereafter, sometimes the goodnes of the Lord in the land of the liuing, sometimes the price of the high calling of God in Christ Iesus, sometimes an inheritance immortall and vndefiled which fadeth not, in a word, those vnspeakable,
By salvation is meant Here no other thing, but that which in the Scripture is sometime called life Eternal, sometime the Kingdom of heaven, sometime the glory which shall showed hereafter, sometime the Goodness of the Lord in the land of the living, sometime the price of the high calling of God in christ Iesus, sometime an inheritance immortal and undefiled which fades not, in a word, those unspeakable,
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it is he which reserueth it in heauen, for those, who are reserued vnto Iesus Christ. Now what it is to long, we doe all well inough conceiue, either by experience in our selues,
it is he which reserveth it in heaven, for those, who Are reserved unto Iesus christ. Now what it is to long, we do all well enough conceive, either by experience in our selves,
These things shew, that Dauids longing was no slight desire, arising in some passion, which kinde of desire many times, is as soone quenched as kindled;
These things show, that David longing was no slight desire, arising in Some passion, which kind of desire many times, is as soon quenched as kindled;
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the one the possession of it in heauen, which S. Peter calleth, the end of our faith, the other the assurance of it here on earth, which S. Paul termeth, the first fruites of the spirit, Dauids longing was extended vnto both:
the one the possession of it in heaven, which S. Peter calls, the end of our faith, the other the assurance of it Here on earth, which S. Paul termeth, the First fruits of the Spirit, David longing was extended unto both:
for (to vse Pauls phrase) he did euen sigh in himselfe, desiring to be clothed with that house which is from heauen, and he longed also for the earnest of the spirit, to be a pledge to his soule of the future inheritance.
for (to use Paul's phrase) he did even sighs in himself, desiring to be clothed with that house which is from heaven, and he longed also for the earnest of the Spirit, to be a pledge to his soul of the future inheritance.
For as touching the rest, as God hath his part in many such ( for of such is the kingdome of God ) so his manner of drawing them into the state of grace,
For as touching the rest, as God hath his part in many such (for of such is the Kingdom of God) so his manner of drawing them into the state of grace,
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and bred vp after one fashion, are of one disposition in respect of spirituall things, it must needs folow that the longing after saluation which was in Dauid, is (though not happily in the same measure,
and bred up After one fashion, Are of one disposition in respect of spiritual things, it must needs follow that the longing After salvation which was in David, is (though not happily in the same measure,
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like a Pellicane in the wildernes, supposing him to be alone herein, and so should become negligent to frame our selues to so good a Paterne, let vs see whether the like affection be not to be found in others of gods saints.
like a Pelican in the Wilderness, supposing him to be alone herein, and so should become negligent to frame our selves to so good a Pattern, let us see whither the like affection be not to be found in Others of God's Saints.
The more Abraham reioyced in it, the more he longed for it, and with the greater desire he expected it, with the greater gladnes of spirit he entertained it.
The more Abraham rejoiced in it, the more he longed for it, and with the greater desire he expected it, with the greater gladness of Spirit he entertained it.
therefore as a man weaned from outward things by this meanes, and taught to rely only vpon the Lord he crieth out, O Lord I haue waited for thy saluation.
Therefore as a man weaned from outward things by this means, and taught to rely only upon the Lord he cries out, Oh Lord I have waited for thy salvation.
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Was it not the longing after Christ, which made Moses esteeme the rebuke of Christ greater riches then the treasures of Egipt? was not Hezekiah his heart full of longing,
Was it not the longing After christ, which made Moses esteem the rebuke of christ greater riches then the treasures of Egypt? was not Hezekiah his heart full of longing,
when feeling himselfe to be euen ouercome of sorow, he brast out into these words, Let the Lord cease and leaue of from me, that I may take a litle comfort? In a word, let our sauiour, testimonie be sufficient for the longing of all the prophets and righteous men that liued in those elder times, I say vnto you that many Prophets and righteous men haue desired to see those things which you see, &c. If wee consider the times of Christs visible being on earth,
when feeling himself to be even overcome of sorrow, he braced out into these words, Let the Lord cease and leave of from me, that I may take a little Comfort? In a word, let our Saviour, testimony be sufficient for the longing of all the Prophets and righteous men that lived in those elder times, I say unto you that many prophets and righteous men have desired to see those things which you see, etc. If we Consider the times of Christ visible being on earth,
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Old Simeon a holy man, here is his stile, He waited for the consolation of Israel, and he desired life but onely to satisfie this longing Ioseph an honourable counseller,
Old Simeon a holy man, Here is his style, He waited for the consolation of Israel, and he desired life but only to satisfy this longing Ioseph an honourable Counsellor,
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The Iewes that heard Peter preach and were pricked by his stinging sermon, called to them, Men and brethren what shall wee doe? was not there longing? The poore perplexed Iaylor which came to Paul and Silas with a crie, Sirs what must I doe to be saued, was not his desire feruent? I might bring in a cloud of witnesses,
The Iewes that herd Peter preach and were pricked by his stinging sermon, called to them, Men and brothers what shall we do? was not there longing? The poor perplexed Jailer which Come to Paul and Silas with a cry, Sirs what must I do to be saved, was not his desire fervent? I might bring in a cloud of Witnesses,
There are three things required of a christian: 1. By a feeling of sinne to seeke Christ. 2. By a holy faith to finde Christ. 3. By newnes of life to dwell with Christ.
There Are three things required of a christian: 1. By a feeling of sin to seek christ. 2. By a holy faith to find christ. 3. By newness of life to dwell with christ.
Well then, it being a matter of that behoofe to euery man, to make his future estate sure vnto his soule, know this of a truth (I speake it not as desiring to deceiue,
Well then, it being a matter of that behoof to every man, to make his future estate sure unto his soul, know this of a truth (I speak it not as desiring to deceive,
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but as labouring to resolue) that there is no more certaine course then this, to try thy selfe & to examine thy selfe by this worthy paterne, compounded of so many worthy examples;
but as labouring to resolve) that there is no more certain course then this, to try thy self & to examine thy self by this worthy pattern, compounded of so many worthy Examples;
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and if thou hold on so, when the day commeth in which eternall life, shall be shared out vnto those for whome it is prepared, Christ shall dismisse thee with that comfortlesse speech which was sometime vsed to Simon Magus, thou hast no part nor fellowship in this busines.
and if thou hold on so, when the day comes in which Eternal life, shall be shared out unto those for whom it is prepared, christ shall dismiss thee with that comfortless speech which was sometime used to Simon Magus, thou hast no part nor fellowship in this business.
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Let it not be greiuous vnto thee, that I aske thee a fewe Questions, and be thou perswaded, that it is a matter that behoueth thee much, well to answere them:
Let it not be grievous unto thee, that I ask thee a few Questions, and be thou persuaded, that it is a matter that behooves thee much, well to answer them:
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and for the procuring whereof thou hast bene most pensiue? what is it, the discourses and discoueries whereof, haue bene with the greatest appetite receiued by thee? what is it,
and for the procuring whereof thou hast be most pensive? what is it, the discourses and discoveries whereof, have be with the greatest appetite received by thee? what is it,
Is it the Saluation of thy soule? is it the forgiuenes of thy sinnes? is it the fauour of God in Christ Iesus? is it to be assured in thy soule that the Hand-writing which was against thee is cancelled,
Is it the Salvation of thy soul? is it the forgiveness of thy Sins? is it the favour of God in christ Iesus? is it to be assured in thy soul that the Handwriting which was against thee is canceled,
when this earthly house of this Tabernacle shall be destroyed, thou maist be receiued into euerlasting habitations? How saist thou? Are these things strangers to thy thoughts,
when this earthly house of this Tabernacle shall be destroyed, thou Mayest be received into everlasting habitations? How Sayest thou? are these things Strangers to thy thoughts,
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if thou shouldst nowe speake for thy selfe, happily would dissemble, yet I am sure that if thou talke earnestly with thy conscience, that will not fllatter thee.
if thou Shouldst now speak for thy self, happily would dissemble, yet I am sure that if thou talk earnestly with thy conscience, that will not fllatter thee.
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dost thou long with Dauid? thou shalt be saued with Dauid. Is saluation (If thou wilt speake the Truth) lest in thy longing? then stand forth and heare thy Iudgment;
dost thou long with David? thou shalt be saved with David. Is salvation (If thou wilt speak the Truth) lest in thy longing? then stand forth and hear thy Judgement;
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Howbeit, this be the generall vse of this point, yet because the heart of man is deceitfull aboue all things, and there is a spirituall Guile which cleaueth close vnto vs,
Howbeit, this be the general use of this point, yet Because the heart of man is deceitful above all things, and there is a spiritual Guile which cleaveth close unto us,
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and to tell thee, which art so readie vpon the first hearing of this point, to answer for thy selfe, to tell thee I say, that I do much doubt, it is not so well with thee as thou dost suppose.
and to tell thee, which art so ready upon the First hearing of this point, to answer for thy self, to tell thee I say, that I do much doubt, it is not so well with thee as thou dost suppose.
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as not to credit thee, when thou sayest and protestest, that thou longest for saluation, I aunswer thee, that I am suspicious, that the ground of true longing is altogether wanting in thee, I will tell thee what that is,
as not to credit thee, when thou Sayest and protestest, that thou longest for salvation, I answer thee, that I am suspicious, that the ground of true longing is altogether wanting in thee, I will tell thee what that is,
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so he which hath offended God, and findeth himselfe in the rigour of Gods iustice, to be the child of death, cannot chuse but more highly prize the fauour of God in the remission of his sinnes,
so he which hath offended God, and finds himself in the rigour of God's Justice, to be the child of death, cannot choose but more highly prize the favour of God in the remission of his Sins,
and the poore Canaanitish woman, when our Sauiour had well schooled her, was content euen with Crummes of mercie. The person that is full, despiseth an hony combe (saith Salomon) but vnto the hungry soule euery bitter thing is sweet.
and the poor Canaanitish woman, when our Saviour had well schooled her, was content even with Crumbs of mercy. The person that is full, despises an honey comb (Says Solomon) but unto the hungry soul every bitter thing is sweet.
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then you shall find him tractable, mourning like Ephraim, O Lord conuert me, and I shall be conuerted, yeelding meekely with Paule, Lord what wilt thou that I do? running to the Minister like the people to Samuel, O pray to the Lord thy God that I dye not.
then you shall find him tractable, mourning like Ephraim, Oh Lord convert me, and I shall be converted, yielding meekly with Paul, Lord what wilt thou that I do? running to the Minister like the people to Samuel, Oh pray to the Lord thy God that I die not.
And they which now count euery Sermon to be the burden of the Lord, and are readie to say to the Seers, See not, and to Prophets, prophecy not vnto vs, would then run about vs and hang vpon vs as they did of old vpon Moses, when they saw the glory of Gods maiesty, talke thou with vs and we will heare;
And they which now count every Sermon to be the burden of the Lord, and Are ready to say to the Seers, See not, and to prophets, prophecy not unto us, would then run about us and hang upon us as they did of old upon Moses, when they saw the glory of God's majesty, talk thou with us and we will hear;
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they would importune vs, and call vpon vs, as the rulers of the Sinagogue did vpon Paul and Barnabas, that if we haue any word of exhortation, we would say on, These would be the fruites of this feeling,
they would importune us, and call upon us, as the Rulers of the Synagogue did upon Paul and Barnabas, that if we have any word of exhortation, we would say on, These would be the fruits of this feeling,
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and all shewes of longing are but shewes, which fetch not their first beginning from this deepe apprehension of the wofull and distressed estate of a mans own soule.
and all shows of longing Are but shows, which fetch not their First beginning from this deep apprehension of the woeful and distressed estate of a men own soul.
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For if when I looke into thee, if when I conferre with thee, if when I obserue thy course, I see thee to be such an one as the greatest part, a man Frozen in the dregs, one that blessest thy selfe in thy heart, one that knowest not how thou art poore and wretched and miserable, & blind,
For if when I look into thee, if when I confer with thee, if when I observe thy course, I see thee to be such an one as the greatest part, a man Frozen in the dregs, one that blessest thy self in thy heart, one that Knowest not how thou art poor and wretched and miserable, & blind,
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and naked, one who standest in no awe of Gods iustice, one whose flesh trembleth not for feare of God, neither art afraid of his iudgement, one that yet vnderstandest not what it is to be a sinner,
and naked, one who Standest in no awe of God's Justice, one whose Flesh Trembleth not for Fear of God, neither art afraid of his judgement, one that yet Understandest not what it is to be a sinner,
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and how fearefull a thing it is to fall into the hands of the liuing God, one that deemest it vaine to serue God, and a meere folly to be so religious as some would be:
and how fearful a thing it is to fallen into the hands of the living God, one that deemest it vain to serve God, and a mere folly to be so religious as Some would be:
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How should I suppose it possible for thee to long to be saued, when thou canst not tell out of thine owne feeling what it is to need saluation? Shall I thinke he longeth to be cured, who though it may be he is sicke,
How should I suppose it possible for thee to long to be saved, when thou Canst not tell out of thine own feeling what it is to need salvation? Shall I think he Longeth to be cured, who though it may be he is sick,
Therefore pray the Lord which made waters flow out of the rocke, to smite thy flintie heart, to take the stony heart out of thy bodie, to open thy heart as he did Lydiaes, to put a new spirit within thy bowels, to annoynt thine eyes with eye-salue, that so thou mayest see and feele thy owne wretchednesse,
Therefore pray the Lord which made waters flow out of the rock, to smite thy flinty heart, to take the stony heart out of thy body, to open thy heart as he did Lydiaes, to put a new Spirit within thy bowels, to anoint thine eyes with eyesalve, that so thou Mayest see and feel thy own wretchedness,
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and mayest feelingly acknowledge with Paul, that in thy Flesh there dwelleth no goodnesse, with Dauid, that thine iniquities are as a waightie burden, too heauie for thee, with Iacob. that thou art lesse then the least of all Gods mercies, with Daniel, that open shame belongeth to thee, with Iob, that thou canst not answer him one thing of a thousand, that so thou mayest haue,
and Mayest feelingly acknowledge with Paul, that in thy Flesh there dwells no Goodness, with David, that thine iniquities Are as a weighty burden, too heavy for thee, with Iacob. that thou art less then the least of all God's Mercies, with daniel, that open shame belongeth to thee, with Job, that thou Canst not answer him one thing of a thousand, that so thou Mayest have,
when thou feelest the intolerable burthen of a wounded spirit, thy soule will thirst after righteousnesse, and all things will be but dung vnto thee, that thou mayest winne Christ, the ti• … ngs of him will make thy very h•art to leap with in thee,
when thou Feel the intolerable burden of a wounded Spirit, thy soul will thirst After righteousness, and all things will be but dung unto thee, that thou Mayest win christ, the ti• … ngs of him will make thy very h•art to leap with in thee,
but rather repute them as testimonies of abundance of zeale, the heart of a religious man being like the fire which in the strength thereof breaketh forth into many sparcles,
but rather repute them as testimonies of abundance of zeal, the heart of a religious man being like the fire which in the strength thereof breaks forth into many sparkles,
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By which word he doth not here vnderstand that part of Gods reuealed will, which with a respect and reference had vnto the Gospell, is called the lawe, the vse whereof is (as Paul teacheth) to cause wrath, to stop euery mouth, that all may be culpable before God; but here it is taken in a larger sense,
By which word he does not Here understand that part of God's revealed will, which with a respect and Referente had unto the Gospel, is called the law, the use whereof is (as Paul Teaches) to cause wrath, to stop every Mouth, that all may be culpable before God; but Here it is taken in a larger sense,
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And it is by the way worthy to be obserued in Dauid, that still, looke what affection he professeth to carie to God himselfe, the same he also professeth to cary to his word:
And it is by the Way worthy to be observed in David, that still, look what affection he Professes to carry to God himself, the same he also Professes to carry to his word:
as he saith, he loueth God, so he saith also, he loueth his lawe, as he feareth God, so his heart stood in awe of the word, as he said, O Lord that art my portion, so he said thy testimonies haue I taken as an heritage for euer, which is meet to be noted, both for the better illustration and manefestation of Dauids heart,
as he Says, he loves God, so he Says also, he loves his law, as he fears God, so his heart stood in awe of the word, as he said, Oh Lord that art my portion, so he said thy testimonies have I taken as an heritage for ever, which is meet to be noted, both for the better illustration and manefestation of David heart,
and for the discouery of the idle protestations, which many make, who if they be dealt with, concerning the true knowledge of God and the way of saluation, will answer, what tell you me of these things, say what you can, I am sure you can tell no more but this, that I must loue God aboue all things, &c. And I trust I shall alwaies loue God as well as you, or the best learned.
and for the discovery of the idle protestations, which many make, who if they be dealt with, Concerning the true knowledge of God and the Way of salvation, will answer, what tell you me of these things, say what you can, I am sure you can tell no more but this, that I must love God above all things, etc. And I trust I shall always love God as well as you, or the best learned.
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To come neerer to the point, the thing which we learne hence out of Dauids ioyning these two together, I long for saluation, and thy lawe is my delight, is this, that it is not inough for a man to say, he longes and desires to be saued,
To come nearer to the point, the thing which we Learn hence out of David joining these two together, I long for salvation, and thy law is my delight, is this, that it is not enough for a man to say, he longes and Desires to be saved,
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It had bene but hipocrisie in Dauid, to say he longed for saluation, if his conscience had not bene able to witnes with him that the lawe was his delight. It is meere mockery,
It had be but hypocrisy in David, to say he longed for salvation, if his conscience had not be able to witness with him that the law was his delight. It is mere mockery,
He would saue Lot from Sodom, but yet Lot must hye him out quickly, and not looke behinde him, till he haue recouered Zoan. He was pleased to cure Hezekiah of the plague,
He would save Lot from Sodom, but yet Lot must high him out quickly, and not look behind him, till he have recovered Zoan. He was pleased to cure Hezekiah of the plague,
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but yet Hezekiah must take a lumpe of drye figs, and lay it vpō his boile. He vouchsafed to preserue Paul and his company at sea, yet the marriners must abide in the shippe, els yee cannot be safe, saith Paul. The Lord could haue done all these things otherwise,
but yet Hezekiah must take a lump of dry figs, and lay it upon his boil. He vouchsafed to preserve Paul and his company At sea, yet the Mariners must abide in the ship, Else ye cannot be safe, Says Paul. The Lord could have done all these things otherwise,
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but he was not so pleased, and his power must not be ventured vpon, when his will, by appointing an honest and easie meanes, is apparant to the contrary.
but he was not so pleased, and his power must not be ventured upon, when his will, by appointing an honest and easy means, is apparent to the contrary.
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If it were not, why should it be called as it is, The word of life, the word of grace, The word of Faith, The seed of Immortality, The key of knowledge, the Lanterne of Gods people, the schoole-master of man kind, the Glasse of our life, the Scepter of Christs kingdome, the Kingdome of Heauen, the Conuerter of the soule, the Enlightener of the Eies, the maker of men wise vnto Saluation. I commend yow to God (saith Paul in his fare well to those of Ephesus) and to the word of his grace: he puttes both together:
If it were not, why should it be called as it is, The word of life, the word of grace, The word of Faith, The seed of Immortality, The key of knowledge, the Lantern of God's people, the Schoolmaster of man kind, the Glass of our life, the Sceptre of Christ Kingdom, the Kingdom of Heaven, the Converter of the soul, the Enlightener of the Eyes, the maker of men wise unto Salvation. I commend you to God (Says Paul in his fare well to those of Ephesus) and to the word of his grace: he puts both together:
He maketh a young man beleeue that he may reioyce in his youth, and walke in the waies of his heart, and yet for all that, escape that which Salomon saith must needes come after,
He makes a young man believe that he may rejoice in his youth, and walk in the ways of his heart, and yet for all that, escape that which Solomon Says must needs come After,
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God hath coupled these two, Eating and dying with an Adamant chaine, he which did the one, must needes haue the other, yet he brought them into this conceipt, that they might Eate,
God hath coupled these two, Eating and dying with an Adamant chain, he which did the one, must needs have the other, yet he brought them into this conceit, that they might Eat,
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Hence is it, that many will professe to seeke Gods kingdome, but care not for the righteousnesse of his kingdome, will cry with Balaam , Let me die the death of the righteous, but neuer say with Dauid , Oh that my waies were directed to keepe thy statutes.
Hence is it, that many will profess to seek God's Kingdom, but care not for the righteousness of his Kingdom, will cry with balaam, Let me die the death of the righteous, but never say with David, O that my ways were directed to keep thy statutes.
I beseech you let not the Deuill cozen vs any longer, if he haue thus hitherto deluded vs. Let vs not thinke to be saued by other meanes then Dauid was, his way to saluation was Gods lawe,
I beseech you let not the devil cozen us any longer, if he have thus hitherto deluded us Let us not think to be saved by other means then David was, his Way to salvation was God's law,
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That I may presse this point further, and with the Hammer of Gods blessed word driue home the naile of this exhortation euen to the Head. Paul saith that euill men waxe worse and worse, deceiuing and being deceiued.
That I may press this point further, and with the Hammer of God's blessed word driven home the nail of this exhortation even to the Head. Paul Says that evil men wax Worse and Worse, deceiving and being deceived.
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It is an idle thing for a man to say he loueth the word, and yet not to care to vnderstand it, not to desire to know it, not to make conscience to apply it.
It is an idle thing for a man to say he loves the word, and yet not to care to understand it, not to desire to know it, not to make conscience to apply it.
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take away this from it, what difference is betwixt it (setting aside the opinion of a wordly man,) and a thing of nothing? If thou then doe loue the treasure of the word, thou wilt loue the dispensing of it, the right diuiding of it, the sharing it out by Gods steward to euery mans necessitie.
take away this from it, what difference is betwixt it (setting aside the opinion of a wordly man,) and a thing of nothing? If thou then do love the treasure of the word, thou wilt love the dispensing of it, the right dividing of it, the sharing it out by God's steward to every men necessity.
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And why (thinke we) were the Tabernacles of the Lord so deare vnto him? was accesse thither desired by him as an idle complement? or went he like a Time-seruer to escape lawe? or like an Athenian to heare newes? Or why went he? Sure his loue to the Lawe, drewe him to the place where they were, which could teach him the Lawe.
And why (think we) were the Tabernacles of the Lord so deer unto him? was access thither desired by him as an idle compliment? or went he like a Timeserver to escape law? or like an Athenian to hear news? Or why went he? Sure his love to the Law, drew him to the place where they were, which could teach him the Law.
thou liuest in a place where the word of God is diligently and soundly taught, God hath blessed the Congregation of which thou art a member, with a wise steward, who knoweth how to giue euery one his portion of meate in season. How dost thou like this? doth it content thee or doth it burthē thee? dost thou thank for it,
thou Livest in a place where the word of God is diligently and soundly taught, God hath blessed the Congregation of which thou art a member, with a wise steward, who Knoweth how to give every one his portion of meat in season. How dost thou like this? does it content thee or does it burden thee? dost thou thank for it,
or will not thy froward Heart, suffer thee to repute it as a benefite? Is this Manna as grosse vnto thy Tast as Horse-bread or is it more sweete then Hony to thy Mouth? If thou take no comfort in it,
or will not thy froward Heart, suffer thee to repute it as a benefit? Is this Manna as gross unto thy Taste as Horse-bread or is it more sweet then Honey to thy Mouth? If thou take no Comfort in it,
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if like the Gaderens, thou wouldst account it a commodity, if Christ were departed thy coastes, thou must giue me leaue to tell thee, thou neither louest the word,
if like the Gardens, thou Wouldst account it a commodity, if christ were departed thy coasts, thou must give me leave to tell thee, thou neither love the word,
but thou maist say to him, where is the spirit of Elias? who is able to say nothing to thee to rouze thee vp, nothing to admonish thee, nothing to cōfort thee:
but thou Mayest say to him, where is the Spirit of Elias? who is able to say nothing to thee to rouse thee up, nothing to admonish thee, nothing to Comfort thee:
How doth this please thee? Art thou well inough satisfied herewith, doth thy Heart neuer mourne within thee to consider this? Art thou not afraid of Salomons Rule, Where there is no vision there the people decay? or dost thou groane vnder this heauie burden,
How does this please thee? Art thou well enough satisfied herewith, does thy Heart never mourn within thee to Consider this? Art thou not afraid of Solomon's Rule, Where there is no vision there the people decay? or dost thou groan under this heavy burden,
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It is but small pleasure, so long as we are in a gardē to be delighted with the smell of Hearbs vnlesse we carie of euery kinde some, that so we may haue some benefite of the garden when we be farre from it:
It is but small pleasure, so long as we Are in a garden to be delighted with the smell of Herbs unless we carry of every kind Some, that so we may have Some benefit of the garden when we be Far from it:
All cannot read, all cannot haue opportunity to conferre, but euery man is, or ought to be, master of his thoughts, to apply to himselfe that which he heareth,
All cannot read, all cannot have opportunity to confer, but every man is, or ought to be, master of his thoughts, to apply to himself that which he hears,
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After the same maner many there are, who being at the sermon, are tossed to and fro by the power of the word, their hearts are sicke, their consciences melt,
After the same manner many there Are, who being At the sermon, Are tossed to and from by the power of the word, their hearts Are sick, their Consciences melt,
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and they are much troubled, but when they are gone, and haue a little acquainted themselues with the Aire of the world, they forget what they heard and wherewith they were moued,
and they Are much troubled, but when they Are gone, and have a little acquainted themselves with the Air of the world, they forget what they herd and wherewith they were moved,
If yee loue me (saith Christ) keepe my commaundements: so if we loue the word, we cannot but make conscience to doe that which is commaunded by the word. The reason is this.
If ye love me (Says christ) keep my Commandments: so if we love the word, we cannot but make conscience to do that which is commanded by the word. The reason is this.
againe, grauity and integrity in yoūg men, chiefely in young ministers, that he which with standeth may be ashamed, hauing nothing to speake euill of .
again, gravity and integrity in young men, chiefly in young Ministers, that he which with Stands may be ashamed, having nothing to speak evil of.
First because there be so many hipocrites in the church, many like the Ephraimites, who were much offended with Gedeon, because he called not them to the battell against Midian, they would haue had the credit of it:
First Because there be so many Hypocrites in the Church, many like the Ephraimites, who were much offended with Gideon, Because he called not them to the battle against Midian, they would have had the credit of it:
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Secondly, there are many profane ones, whose liues are a blemish and staine vnto the gospell, through whom the name of God is blasphemed among papists and enemies to the truth,
Secondly, there Are many profane ones, whose lives Are a blemish and stain unto the gospel, through whom the name of God is blasphemed among Papists and enemies to the truth,
This is noted as a speciall fruite of Dauids loue. Examine but this one Psalme. Princes did sit and speake against me, but thy seruant did meditate in thy statutes.
This is noted as a special fruit of David love. Examine but this one Psalm. Princes did fit and speak against me, but thy servant did meditate in thy statutes.
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No iniuries could wearie him, no contempt discourage him, no slaunders daunt him, no subtill policies or daungers quaile him, no cunning allurements could draw him from the true worship of God, this was an infallible token, that vnfainedly he loued the lawe.
No injuries could weary him, no contempt discourage him, no slanders daunt him, no subtle policies or dangers quail him, no cunning allurements could draw him from the true worship of God, this was an infallible token, that unfeignedly he loved the law.
It is a rare blessing, when Religion is generally hated, euen then to loue religion: when maners are euery where corrupted then to be of good conuersation:
It is a rare blessing, when Religion is generally hated, even then to love Religion: when manners Are every where corrupted then to be of good Conversation:
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to liue vprightly with Noah, when all flesh had corrupted his way, to liue iustly with Lot, in the midst of the filthy Sodomites, to keepe pure religion with Eliah, when none can be found that hath not bowed to Baal. Many can be content with Iacobs vow, the Lord shall be their God,
to live uprightly with Noah, when all Flesh had corrupted his Way, to live justly with Lot, in the midst of the filthy Sodomites, to keep pure Religion with Elijah, when none can be found that hath not bowed to Baal. Many can be content with Iacobs Voelli, the Lord shall be their God,
